The Mischiefs of Self-Ignorance, Part 3
III. THE Commodities and Incommodities to be mentioned, 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 knowledge of our ſelves as men doth notably conduce to our knowledge of God. Here God is known but darkly, and as in a glaſs, 1 Cor. 13.12. and by his Image; and not as face to face. And, except his Incarnate and his written word, what Glaſs revealeth him ſo clearly as the ſoul of man? We bear a double Image of our Maker: His Natural Image in the nature of our facuities; and his Moral Image in their Holy qualifications, in the nature of grace, and frame of the new man. By knowing our ſelves it is eaſie to know, that there is a God; and it much aſſiſteth us to know, what he is, not only in his Attributes and Relations, but even in the Trinity it ſelf. 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 Intellect, a Will, and Power in the creature, and that is conſcious 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 it ſelf whatſoever it doth communicate. He that knoweth that he made not, and preſerveth 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 free 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 Ʋniverſe, living among men, may well be ſure, that he is made to be a ſubject, and Governed by Laws, and by morall means to be directed and moved to his End: and therefore that none but his Abſolute Lord, the Infinite Wiſdom, Goodneſs, and Power, can be his Abſolute and Higheſt Soveraign. He that is convinced that he is, he lives, he hopeth and enjoyeth all thats good, from a Superior Bounty, may be ſure that God is his Principal 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 [GOD.] This being the Deſcription of him that is ſo called: ſuch a Deſcription as is fetcht 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, or condemn him for his Fooliſhneſs and Impiety. He is a Fool indeed, that ſaith in his Heart, There is no God (Pſal. 14.1.) when that Heart it ſelf in its Being, and Life, and Motion is his Witneſs: and Soul and Body with all their faculties, are nothing but the Effects of this Almighty Cauſe: And when they prove that there is a God, even by queſtioning 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 Ʋnity 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 Executive power, Morally perfected by Wiſdom, Goodneſs and Promptitude to well doing. As in one Sun there is 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 Ʋnity: Of which ſaith Auguſt. de Trinit. lib. 1. [Nec periculoſius alicubi erratur, nec laborioſius aliquid quaritur▪ nec fructuoſius invenitur, quam Trinitas. We need not ſay, Who ſhall go up into Heaven: ſaith Seneca himſelf by the light of nature, Prope Deus eſt; tecum eſt: Intus eſt; ſacer intra nos Spiritus; ſed & bonorum malorum que noſtrorum obſervator & cuſtos: Hic prout à nobis tractatur, ita nos tractat ipſe: Bonus vir ſine Deo nemo eſt.] God is nigh us; with us; within us; A holy ſpirit reſideth within us; …he obſerver of our evil and good, and our …eſerver: He uſeth us as he is uſed by us: …o good man is without God.] ſaith Auguſt. … Deus eſt in ſeipſo ſicut α & ω: in mundo …cut rector & author: in Angelis ſicut ſapor … decor: in Eccleſia ſicut paterfamilias in …omo: in animo ſicut ſponſus in thalamo: … juſtis ſicut adjutor & protector: in reprobis, …cut pavor & horror.] God is in himſelf as …he Alpha and Omega; in the world as its …overnor and Author: in Angels as their …weetneſs and comelineſs: in the Church as …he maſter of the family in his houſe: in the …ul, as the Bridegroom in his bed-chamber: … the righteous, as their helper and prote…or, &c.] And as all declareth him, ſo all …hould praiſe him: Hunc ita que mens diligat, …ngua canat, manus ſcribat at que in his ſan…tis ſtudiis fidelis animus ſe exerceat. Aug.] Let the mind be exerciſed in loving him, …he tongue in ſinging him, the hand in wri…ing him; let theſe holy ſtudies be the be…evers work.]
2. He that knoweth himſelf, may certain… know, that there is another life of Happi…eſs or Miſery for man to live, when this … ended. For he muſt needs know that his …oul is capable of a ſpiritual and glorious …elicity with God, and of immaterial objects and that time is as nothing to it, and tranſitory creatures afford it no ſatisfaction or Reſt: and that the Hopes and Fears of the Life to come, are the Divine engines by which the Moral Government of the world is carryed on; and that the very nature of man is ſuch, as that without ſuch Apprehenſions, Hopes and Fears, he could not in a connaturall way be Governed, and brought unto the End to which his Nature is enclined and adapted; But the world would be as a Wilderneſs, and men as bruits. 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 meer probability or poſſibility of an everlaſting Life, ſhould engage a reaſonable creature in all poſſible diligence in Piety & Righteouſneſs & Charity to attaine it: And ſo Religion and holy endeavours, are become the duty of man as man; there being few ſuch Infidels or Atheiſts to be found on earth, as dare ſay, They are ſure there's no other life for man. And doubtleſs whatſoever is by Nature and Reaſon made mans Duty, is not deluſory and vain: Nor is it Reaſonable to think that Falſhood, 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 workes unto their proper uſe and ends. It is therefore the ignorance of our ſelves that makes men queſtion the Immortality of ſoules: And I may adde, it is the Ignorance of the nature of Conſcience, and of all Morality, and of the reaſon of Iuſtice among men, that makes men doubt of the diſcriminating Iuſtice of the Lord, which is hereafter to be manifeſted.
3. Did men know themſelves, they would better know the evill and odiouſneſs of ſin. As poverty and ſickneſs are better known by feeling then by heareſay: ſo alſo is ſin. To hear a diſcourſe or read … Booke of the Nature, Prognoſticks and Cure of the plague, conſump…ion, or dro…ſie, doth little affect us, while we ſeem …o be ſound and ſafe our ſelves: But when we find the maladie in our fleſh, …nd perceive the danger, we have then …nother manner of knowledge of it. Did …ou but ſee and feele ſin as it is in your …earts and lives, as oft as you read and …eare of it in the Law of God, I dare ſay ſin would not ſeeme a jeſting matter, not would thoſe be cenſured as too preciſe, that are carefull to avoid it, any more then they that are carefull to avoid infectious diſeaſes, or crimes againſt the Lawes of man, that hazzard their temporall felicity or lives.
4. Its want of ſelf-aquaintance that keepes the ſoule from kindly Humiliation: That men are inſenſible of their Spirituall calamityes, and lie under a load of unpardoned ſin and Gods diſpleaſure, and never feele it, nor loath themſelves 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 wholſome griefe and care, that now are careleſs and almoſt paſt feeling? and how many eyes would ſtream forth teares that now are dry, if men were but truly acquainted with themſelves? 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 quieteth the preſumptuous, that walke as careleſly, and ſleep as quietly, and bleſſe themſelves from Hell as confidently when it is ready to devoure them, as if the bitterneſs of death were paſt, and hypocriſy would never be diſcoverred.
5. It is unacquaintednes with themſelves that makes Chriſt ſo undervalued by the unhumbled world: that his Name is reverenced but his office and Saving grace are diſregarded. Men could not ſet ſo light by the Phyſicion, that felt their ſicknes, and underſtood their danger. Were you ſenſible that you are under the wrath of God, and ſhall ſhortly and certainly be in Hell, if a Chriſt received by a hearty working, purifying faith, do not deliver you, I dare ſay, you would have more ſerious, ſavory thoughts of Chriſt, more yearnings after him, more fervent prayers for his healing grace, and ſweet remembrance of his love and merits, example, doctrine and ineſtimable benefits, then lifeleſs hypocrites ever were acquainted with.
Imagine with what deſires and expectations the diſeaſed, blind and lame cryed after him for healing to their bodies, when he was on earth. And would you not more highly value him, more importunately ſolicite him for your ſoules, if you knew your ſelves?
6. It is unacquaintednes 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 immortall ſouls, as Reaſon itſelf requireth them to do, is it poſſible they ſhould venture them ſo eaſily upon everlaſting miſery, and account it unneceſſary ſtrictnes in them that dare not be as deſperately venturous as they, but fly from ſin, and fear the threatnings of the Lord? Did men but conſideratly underſtand the worth and concernment of their ſouls, is it poſſible they ſhould hazard them for a thing of nought, and ſet them at ſaile for the favor of ſuperiors, or the tranſitory pleaſures and honours of the world? Could they thinke 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 carefull dayes, and ſo much toil to be but meet and neceſſary for their bodyes; and yet think all too much that's done, for their immortall 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 ſinfull failings when they have done their beſt, and how much ſhort the hoyleſt Perſons do come of what they are obliged to by the Lawes 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 neglecters of God and their ſalvation, ſhall cry out againſt a Holy life and making ſo much a do for Heaven, (as if a man that lyeth in bed ſhould cry out againſt working too much or going too faſt) this ſhewes mens ſtrangeneſs to themſelves. Did the careleſs world but know themſelves, and ſee where they ſtand, and whats before them, and how much lyeth on this inch of time; did they but know the nature and employment of a ſoul, and why their Creator did place them for a little while in fleſh, and whither they muſt goe when time is ended, you ſhould then ſee them in that ſerious frame themſelves which formerly they diſlikt in others: and they would then confeſs that if any thing in the world deſerved ſeriouſneſs and diligence, it is the pleaſing of God, and the ſaving of our ſouls.
7. It is for want of acquaintance with themſelves, that men are ſo deceived by the vanityes of the world: that they are drowned in the love of pleaſures and ſenſuall delights: that they are ſo greedy for Riches, and ſo deſirous to be higher then thoſe about them, and to waſt their dayes in the purſuit of that which will not help them in the houre of 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 bruit; 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 ſoule, in peace of Conſcience, in the favour of God, and Communion with him in the Spirit, and in a holy life, and in the fore-thoughts and Hopes of endleſs Glory.
Did the Covetous worldling know himſelf, he would know that it muſt be another kind of Riches, that muſt ſatiſfie his ſoul, and that he hath wants of another nature to be ſupplied; and that it more concernneth him to lay up a treaſure in Heaven, and think where he muſt dwell for ever, then to accommodate his periſhing fleſh, and make proviſion with ſo much a doe, for a life that poſteth away while he is providing 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, then 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 faithfull ſervant, &c.] rather then [Thou foole 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 pleaſe him moſt carefully that hath the Keyes of Heaven and Hell: and to be content with food and rayment in the way, while they are Ambitious of a higher Glory. It would tell them, that, ſo dark and fraile a creature ſhould be more ſolicitous to Obey then to have Dominion; and that large Poſſeſſions are not the moſt congruous or deſireable Paſſage, to a narrow grave; and that it is the higheſt dignity to be an heire of Heaven. Would men but ſpend ſome houres 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 withall to be a profeſt Believer, what a turne would it make in the cares, and the deſires, and converſations of the moſt?
O amatores mundi (inquit Anguſt.) cujus rei gratia militatis? — Ibi quid niſi fragile plenum periculis? et per qu…t pericula pervenitur ad majus periculum? percant haec omnia, et dimittamus haec vana et inania, conferamus nos ad ſolam inquiſitionem eorum quae finem non habeant.] i. e. What ſtrive you for, O worldings? Whats here but a brittle glaſs full of dangers? and by how many dangers muſt you come to greater dangers? Away with theſe vanities and toyes, and let us ſet our ſelves to ſeek the things that have no end]
8. It is for want of ſelf-acquaintance that any man is Proud. Did men conſiderately know what they are, how quickly would it bring them low? Would corruptible fleſh that muſt ſhortly turne to loathſome rottenneſs, be ſtout and Lordly and look ſo high and ſet forth it ſelf in gawdy 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 roome. Did Rulers behave themſelves as thoſe that are ſubjects to the Lord of all, and have the greateſt need to feare his judgment, and prepare for their account: did Great ones live as men that know that Rich and poore are equall 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 affaires? and what a mercy would it prove to their inferiours and themſelves? If men that ſwell with pride of parts, and overvalue their knowledge, wit or elocution, did know how little indeed they know, and how much they are ignorant of, it would much abate their pride and confidence. The more men know indeed, the more they know to humble them. It is the Novices that being lifted up with Pride do fall into the Condemnation of the Devill. 1 Tim. 3.6. They would loath themſelves if they knew themſelves.
9. It is ſelf-ignorance that makes men ruſh upon Temptations, and chooſe them, when they cuſtomarily pray againſt them. Did you Know what tinder or gunpowder lodgeth in your natures, you would guard your eyes and eares and appetites and be afraid of the leaſt ſpark: you would not be indifferent as to your company nor chuſe 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 ſenſuall delights: you would not willfully draw ſo neare the brinke of Hell, nor be nibbling at the bait, nor looking on the forbidden fruit, nor dallying with allurements, nor hearkening to the Deceiver, or to his meſſengers. It is ignorance of the weakneſs and badneſs of your hearts, that maketh you ſo confident of your ſelves, as to think that you can heare any thing, and ſee any thing, and approach the ſnare, and treat with the Deceiver, without any danger, ſelf-acquaintance would cauſe more feare and ſelf-ſuſpicions.
If you ſhould ſcape well a while in your ſelf-choſen dangers, you may catch that at laſt that may prove your wo.
Nemo ſeſe tuto periculis offerre tam crebro poteſt.
Quem ſaepe tranſit caſus, aliquando invenit.
Seneca.
Temptation puts you on a combate with the powers of earth, and fleſh and Hell! And is toyl and danger your delight? Nunquam periculum ſine periculo vincitur] ſaith Seneca: Danger is never overcome without danger; Its neceſſary valour to charge through all, which you are in: But its temerarious foolhardineſs to ſeek for danger, and invite ſuch enemies when we are ſo weak: Saith Auguſtin; Nemo ſibi proponat & dicat, habere volo quod vincam: hoc eſt, dicere, vivere deſidero & volo ſub ruina.] Goliah's [give me man to fight with,] is a prognoſtick of no good ſucceſs. Rather foreſee all your dangers to avoid them. Underſtand where each temptation lieth, that you may go another way, if poſſible. Caſtitas periclitatur in deliciis; humilitas in divitiis; pietas in negotiis; veritas in multiloqiuo; charitas in hoc mundo.] ſaith Bern. [Chaſtity is endangered in delights: humility in riches; piety in buſineſſes; truth in too much talk; and charity in this world.] Alas did we but think what temptations did with a Noah, a Lot, a David, a Solomon, a Peter; we would be afraid of the enemy & weapon that ſuch worthies have been ſo 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 our ſelves into them? [Praeceps eſt, qui tranſire contendit, ubi conſpexerit alios cecidiſſe: Et vehementer infraenis eſt, cui non incutitur timor alio pereunte. Aug.
10. Self-acquaintance would confute Temptations, and eaſily reſolve the caſe when you are tempted. Did you conſiderately know the preciouſneſs of your ſouls, and your own concernments, and where your true felicity lieth, you would abhor allurements, and encounter them with that argument of Chriſt, Mark. 8.36, 37. What ſhall it profit 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 …he Lord commandeth, Luke 12.4, 5. [And I 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 quarrell with the word of God, rejecting it when it ſuits not with their deceived reaſon, and to be offended with his faithfull Miniſters, when they 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 your ſelves, you would know that the holy Rule is ſtrait, and the crookedneſs is in your conceits and miſapprehenſions; and that your frail underſtandings ſhould rather be ſuſpected then the word of God; and that your work is to learn and obey the Law, and not to cenſure it, James 4.11. And that 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, then to contend with God: and that it is not your Phyſitions, 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 miſtakes about the diſputable points of doctrine, or doubtfull 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 thy ſelf, 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 miſtaken, and needs forbearance as well as he. Thou wouldſt be afraid of inviting God or man to condemn thy ſelf, by thy condemning others; and wouldſt think with thy ſelf, … every error of no more importance in …rſons that hold the Eſſentials of Religion, …d conſcionably practiſe what they know, …uſt go for Hereſie, or make men Sectaries, … cut them off from the favour of God, or …e Communion of the Church, or the pro…ction of the Magiſtrate, and ſubject them …o damnation, to miſery, to cenſures and re…roach: alas, what then muſt become of ſo …ail a wretch as I? of ſo dark a mind, …f ſo blameable a heart and life? that am …ke to be miſtaken in matters as great, …here I leaſt ſuſpect it? It is ignorance of …hemſelves, that makes men ſo eaſily think …ll of their brethren, and entertain all hard …r miſ-reports of them, and look at them ſo …trangely, or ſpeak of them ſo contemp…uouſly and bitterly, and uſe them ſo uncompaſſionately, becauſe they are not in …ll things of their opinion and way. They conſider not their own infirmities, and that they teach men how to uſe themſelves. The falls of brethren would not be over-aggravated, nor be the matter of inſulting or contempt, but of compaſſion, if men knew themſelves. This is implyed in the charge of the Holy Ghoſt, Gal. 6.1, 2. [Brethren, if a man be overtaken in a fault, ye which are ſpiritual, reſtore ſuch a one in the ſpirit of meekneſs, conſidering thy ſelf leſt thou alſo be tempted: Bear ye one anothers burdens, and ſo fulfill the Law of Chriſt.] The Phariſee that ſeeth not the beam of mortal formality and hypocriſie in his own eye, is moſt cenſorious againſt the motes of tolerable particular errors in his brothers eye. None more uncharitable againſt the real or ſuppoſed errors or ſlips of ſerious Believers, then Hypocrites that have no ſaving ſerious faith and knowledge, but place their Religion in Opinion and outſide ſhews, and wholly err from the path of Life.
13. 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 take upon him the Government of the Antipodes, even of all the world, (and that as to Spiritual Government, which requireth more perſonal attendance, then ſecular,) if he knew himſelf, and conſequently his natural incapacity, and the terror of his account for ſuch an Uſurped charge? Self-acquaintance would depoſe their Inquiſitions, and quench their flames; and make them know what ſpirit they are of, that inclineth not to ſave mens lives, but to deſtroy them, Luke 9.55, 56. Did they know themſelves, the Papiſts durſt not multiply new Articles of faith, and ceremonies and depart from the ancient ſimplicity of the Goſpel, and turn the Creed or Scripture into all the Volumes of their Councils, and ſay, All theſe decrees or determinations of the Church are neceſſary to ſalvation; and ſo make the way of life more difficult, if not impoſſible (had they indeed the Keyes) by multiplying of their ſuppoſed Neceſſaries. Did they but know themſelves aright, it were impoſſible they ſhould dare to paſs the ſentence of damnation on the far greateſt part of the Chriſtian world, becauſe they are not ſubject to their pretended Vice-Chriſt. Durſt one of the moſt leprous corrupted ſort of Chriſtians in the world unchurch all the reſt that will not be as bad as they, & condemn all other Chriſtians as Heroticks for Schiſmaticks, either for their adhering to the truth or for errors and faults, far ſmaller then their own? Did they know themſelves and their own corruptions, they durſt not thus condemn themſelves, by ſo preſumptuous and blind a condemnation of the beſt and greateſt part of the Church of Chriſt, which is deareſt to him, as purchaſed by his blood. If either the Proteſtants or the Greeks, or the Armenians, Georgians, Syrians, Aegyptians, or Aethiopian Churches, be in as bad and dangerous a caſe as theſe Ʋſurping Cenſurers tell the world they are, what then will become of the tyrannous, ſuperſtitious, polluted, blood-thirſty Church of Rome?
What is it but Self-ignorance that perverteth the unſetled among us, and ſends them over to the Romane tents? No man could rationally become a Papiſt, if he knew himſelf. 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 other as well as his) about their proper object; and believe the Prieſts that Bread is no Bread, or Wine no Wine, when all mens ſenſes teſtifie the contrary.
2. Some of them turn Papiſts becauſe they ſee ſome differences among other Chriſtians, and hear them call one another by names of contumely and reproach▪ and therefore they think that ſuch can … no true Churches of Chriſt: But if th… knew themſelves, they would be acquainted with more culpable errors in themſelves, then 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 uncharitable cenſures.
3. Some turn to the Papiſts as apprehending their Ceremonious kind of Religion, to be an eaſier way to Heaven then 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 Phyſick that muſt cure their diſeaſes; and that ſhells and chaff will not feed, but choak and ſtarve their ſouls.
4. All that turn Papiſts muſt believe, that they were unjuſtified and out of the Catholick Church before, and conſequently void of …he Love of God, and ſpecial grace: For they receive it as one of the Romiſh Articles, that out of their Church there is no ſalva…ion. But if theſe perſons were indeed be…ore ungodly, if they knew themſelves, they would find that there is a greater matter …eceſſary, then believing in the Pope, and …urning to that faction; even to turn to God duplicate page duplicate page by faith in Chriſt, without which no opinions or profeſſion can ſave them. But if they had the Love of God before, 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 us true Miniſters, nor our Miniſtery effectual and bleſt of God. What need we more then imitate Paul, when his Miniſtery was accuſed, and call them to the Knowledge of themſelves [Examine your ſelves, whether ye be in the faith? Prove your ſelves: Know ye not your own ſelves: how that Jeſus Chriſt is in you except 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 its juſt with God that thoſe that receive … the Love of the truth that they may be ſaved, be given over to ſtrong deluſions to believe a lye,] 2 Theſ. 2.10, 11. But if they received themſelves the Love of God in our Churches by our Miniſtry, they ſha… be our witneſſes againſt themſelves.
And it is others as well as Papiſts th… would be kept from Church diviſions, if they did but know themſelves. Church Governours would be afraid of laying things unneceſſary as ſtumbling-blocks before the weak and of laying the Ʋnity and Peace of the Church upon them; and caſting out of the Vineyard of the Lord, and out of their Communion 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. 14.15. 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 ſo many Rulers of the Churches, if they had known themſelves, as having need of their Brethrens charity and forbearance. [Him that is weak in the faith receive you; but not to doubtfull 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, (much leſs deſtroy him 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 mans ſervant? to his own Maſter he ſtandeth or falleth; yea he ſhall be holden 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 perſwaded in his own mind.— ver. 13. [Let us not therefore judge one another any more: but judge this rather that no man put a ſtumbling-block, or an occaſion to fall in his brothers way. — ver. 17. For the Kingdom of God is not meat and drink; but righteouſneſs and peace and joy in the Holy Ghoſt. 18. For he that in theſe things ſerveth Chriſt, is acceptable to God and approved of men.] Chap. 15.1. [We then that are ſtrong ought to bear with the infirmities of the weak, and not to pleaſe our ſelves] v. 7. [Wherefore 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 our ſelves have ſo much weakneſs; and not to vex or reject our brethren for little or unneceſſary things, leſt Chriſt reject or grieve us that have greater faults.
Self-acquaintance alſo would do much to heal the dividing 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, then the Church of theirs.
Self-acquaintance makes men tender and compaſſionate, and cureth a cenſorious contemptuous mind. It alſo ſilenceth paſſionate contentious diſputes, and makes men ſuſpicious of their own underſtandings, and therefore forbiddeth them intemperately to condemn diſſenters. It alſo teacheth men to ſubmit to the faithfull directions and Conduct of their Paſtors; and not to vilifie, forſake and diſobey them, as if they were above them in underſtanding, and fitter 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 remedy it.
14. And it is Ignorance of themſelves alſo that makes men troublers of the State. A man that doth not know himſelf, 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 impe…ious Will. If he be a ſubject, he will be Cenſuring the actions of his Rulers, when diſtance and diſacquaintance makes him an …ncompetent Judge. He will think himſelf …itter to Rule then they, and whatever they …o, he imagineth that he could do it better. And hence come ſuſpitions, and murmurrings againſt them, and Corah'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 enquire whether they obey well, then whether their Superiours 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 Saviour.] 1 Tim. 2.1, 2, 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 knowledge and regard of our ſelves, and of our own commodity. Aliquid commune tuum facere, eſt ſeditionis & diſcordiae principium; To appropriate common benefits to our ſelves, 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 diſap…ointment. The End of contendings anſwer …ot the promiſes, that ſelfiſhneſs and paſſion …ake men in the beginnings.
Si aeterna ſemper odia mortales agant
Ne caeptus unquam cedat exanimis furor.
…ed arma faelix teneat, infaelix pereat.
Nihil relinquent bella—
Seneca.
And then,
—En quo diſcordia cives
Perduxit miſeros, en queis conſevimus agros.
15. Self-acquaintance would end abundance of Controverſies, and very much help …en to diſcern the truth. In the Controverſie of Freewill or humane power; to know our ſelves as we are Men, would be to know that we have the Natural Power and Freedom conſiſting in the ſelf-determining faculty and principle. To know our ſelves as ſinfull, would certifie us how much we want of the Morall Power which conſiſteth in Right inclinations, and the Moral Liberty from vitious diſpoſitions and habits. Would time permit, I might ſhew it in the inſtances of Original Corruption, of the Nature of Grace, of Merit, of the Cauſe of ſin, and many other controverſies, how much error is promoted by the Ignorance of our ſelves.
16. Self-acquaintance maketh men both Juſt and Mercifull. One cannot be ſo much as a Good Neighbour without it; not yet a faithfull friend. It will teach you to put up injuries, and to forgive; as remembring that you are like to be injurious to others, and certainly are daily ſo to God; and that it is no great fault thats done againſt ſuch poor unworthy perſons as our ſelves (if it had no higher a reſpect then as to us.) It is ſuch only that [with all lowlineſs, and meekneſs, and long-ſuffering forbear one another in love] Epheſ. 4.2. & [Recompenſe to no man evil for evil] Rom. 12.17. & [be not overcome of evil, but overcome evil with good] ver. 21. He that is drawn to paſſion and revenge, is overcome, when he ſeems to overcome by that Revenge. It teacheth us to forgive, to know that much is forgiven us by Chriſt, or at leaſt, what need we have of ſuch forgiveneſs. Eph. 4.31, 32. [Let all bitterneſs and wrath and anger and clamor 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 Chriſts ſake, hath forgiven you.] O that this leſſon were well learnt.
17. Self-acquaintance will teach us the right eſtimate of all our Mercyes: When we …ow how unworthy we are of the leaſt; …d what it is we principally need; it will …ach us Thanskfulneſs for all; and teach … which of our mercies to prefer. Men …ow not themſelves, and their own ne…ſſities; and therefore they ſlight their …iefeſt mercies, accounting them burdens; …d are unthankfull for the reſt.
18. Self-acquaintance is neceſſary to the … Peace and Comfort of the ſoul. Securi… and ſtupidity may quiet the ungodly for a …hile, and Self-flattery may deceive …e Hypocrite into a dream of Heaven. …ut he that will have a durable Joy, …uſt find ſome matter of Joy within …im, as the effects and evidence of the Love of …od, and the prognoſticks of his endleſs love: …o know what Chriſt hath ſuffered, and …one, and merited, and promiſed, is to …now the General and principal ground of …ur Rejoycing; But ſomething is wanting to …ake it Peace and Joy to us, till we find the …ruits of his Spirit within us, without which …o man can be his, Rom. 8.9. Gal. 5.16, …7, 22, 24, 25. [If a man think himſelf … be ſomething when he is nothing, he de…eiveth himſelf; But let every man prove …is own work, and then ſhall he have rejoycing … himſelf alone, and not in another.]
Gal. 6, 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 … miſinterpret and repine at the providence o… God, and to be froward under his mo… righteous judgements: 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 providence: and therefore they quarrell with their Maker, and murmur as if he did them wrong. When ſelf acquintance would teach them to juſtifie God in all his dealings, and reſolve the blame of all into themſelves. The Nature of man doth tea… all the world, when any hurt is do… to Societyes or perſons, to enquire by whoſe Will as well as by whoſe hands, it was perpetrated; and to reſolve … the Crimes that are committed in the world unto the Will of man, and there to leave the guilt and blame, and not to excuſe the Malefactors upon any pretenſe of the concurſe, or predetermination of the firſt o… any ſuperior cauſe: And to juſtifie the Judge and executioner that takes away mens lives, or their eſtates; as long … themſelves are proved to deſerve it. And …rely the Knowledge of the Nature and …ravity of man, ſhould teach us to …ale as equally with God, and finally …ſolve all guilt and blame into the Free …nd Vitiated Will of man. Humbling ſelf-…owledge maketh us ſay with Job. ch. 40.4. Behold, I am vile, what Shall I anſwer …ee? I will lay my hand upon my mouth:] …nd when God is glorifying himſelf on …ur relations or our ſelves by his judge…ents, it teacheth us with Araon to hold …ur Peace, Lev. 10.3. and to ſay with …li, [It is the Lord; let him do what …emeth him good] 1 Sam. 3.18. And …ith David, 2. Sam. 15.25. [If I ſhall …nd favour in the eyes of the Lord he will …ring me againe, and ſhow me it, and his …abitation: But if he thus ſay, I have no …elight in thee; behold here am I, let him …o to me as ſeemeth good to him.] And as …he afflicted Church Mic. 7.9. [I will …eare the indignation of the Lord, becauſe I …ave ſinned againſt him.] Even a Pharaoh when affliction hath taught him a little to know himſelf will ſay [The Lord is Righ…eous, and I and my people are wicked] Exod. 9.27. when Rehoboam and his Princes are humbled, they ſay [The Lord is Righteous] 2. Chron. 12.6. ſee Ezr. 9.15.
20. Laſtly, it is for want of the Kno…ledge of ourſelves, that precious Time … ſo much loſt, and haſtening Death no … prepared for. Did we carry ſtill about us th… ſenſible Knowledge of our Neceſſity, our Mortality and the unconceiva… change that's 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 wee carry about us, that ſin and frailty, ſuch corruptible fleſh, as may tell us of Death as plainly as a Grave or Skeleton. So great ſo unſpeakably neceſſary a work as the ſerious diligent preparatio… for our end, could not be ſo ſottiſhly neglected by the ungodly, did they throughly and feelingly know what it is to be a Mortall man, and what to have an immortall ſoule, 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 our ſelves: even in our Natural and Morall and Politicall capacityes; (though it be the ſecond that is directly intended in the Text,) which may help you in the Application.