The Mischiefs of Self-Ignorance, Part 4
Ʋſe.
ANd now I may ſuppoſe that the beſt of you all, the moſt Honourable, the …oſt Learned, the moſt Religious (of them … dare affirm it) will acknowlidge, that I want not ſufficient Reaſon to urge you, with the Queſtion in my Text [Know yee …ot your owne ſelves?] Judge by the forementioned effects, whether ſelf-acquaint…nce, even in the moſt weighty and ne…eſtary reſpects, be common among pro…eſſed Chriſtians. Doth he duely know …imſelf as he is a man, that doubteth of a Deity whoſe Image is his very eſſence, … though not the Morall Image that muſt …e produced by renewing Grace)? Or he …hat doubteth of a particular Providence, …f which he hath daily and hourly expe…ience? Or he that doubteth of the Immor…ality of his ſoul, or of the Life to come, which is the end of his Creation and en…owments, and is legibly engraven on the Nature and faculties of his ſoul? Do they Morally know themſelves, that make a …eſt of ſin; and make it their delight? that …ear it as the lighteſt burden, and are not ſo much humbled by all the diſtempers an… miſeryes of their ſoules, as they would … by a leproſie, an impriſonment or diſgra… that have as cold unthankfull thoughts of Chriſt and of his grace and benefits as … ſicke ſtomack of a feaſt? That complemen… with him at the doore; but will not be perſwaded to let him in; unleſs he wil… come upon their termes, and will dwe… with their unmortifyed ſin, and be a ſervant to their fleſh, and leave them their worldly proſperity and delights, and ſa… them for theſe complements and leaving of the fleſh, when ſin and the world … caſt them off?
Do thoſe men truly know themſelves that think they need not the Spirit of Chriſ… for Regeneration, converſion and ſanctification, nor need not a diligent Holy life, nor to be halfe ſo carefull and ſerious for their ſalvation, as they are for a ſhadow of hap…pineſs in the world? That would withou… entreaty beſtir themſelves, if their hou… were on fire, or they were drowning … the water, or were aſſaulted by a thi… or enemy; and yet think he is too troubleſome and Preciſe that intreateth them … beſtir themſelves for Heaven, and … quit themſelves like men for their Salva…on, and to look about them and ſpare no pains, for the eſcaping everlaſting miſery; when this is the time; the only time, when all this muſt be done, or they are utterly undone for ever.
Do they know themſelves, and what they want, and what indeed would do them good, that itch after ſenſuall beaſtiall delights, and glut their fleſh, and pleaſe their appetites and luſts, and waſt their time in needleſs Sports and long for honour and greatneſs in the world, and ſtudy for preferment more then for Salvation, and think they can never ſtand too high nor have too much; As if it were ſo deſireable to fall from the higheſt pinacle, or to dye forſaken by that, for which they …orſook the Lord.
Do our feathred, powdered, gawdy gal…ants, or our frizled, ſpotted, wanton dames, …nderſtand what it is that they are ſo proud …f, or do ſo carefully trim up and a…orn? Do they know what fleſh is, as …hey would do, if they ſaw the comlyeſt …f their companions, when hee hath layn … month or twelvemonth in the grave; Do …hey know what ſin is, as a ſight of Hell …ould make them know, or the true Be…efe of ſuch a ſtate? If they did, they would think that another garb, doth better beſeem ſuch miſerable ſinners; and that perſons in their caſe have ſomething els to mind and do, then toyiſhly to ſpruce up themſelves, like handſome pictures for men to look upon; and ſomething els to ſpend their hours in, then dalliance and complements and unneceſſary ornaments; and that the amiable and honourable beauty, and comlineſs, and worth conſiſteth in the Holy Image of God, the wiſdom and Heavenly endowments of the ſoul, and in a Heavenly, charitable, righteous converſation, and good works; and not in a curious dreſs or gawdy attire, which a foole may wear as well as a wiſe man, and a carkaſs as well as a living man, and a Dives that muſt lie in Hell, when a Lazarus may lie in ſores and rags.
Do they know themſelves, that fear no ſnares, but chuſe the life of greateſt temptations and danger to their ſouls; becauſe it is higheſt or hath moſt proviſion for the fleſh? and that think they can keep in their candle in the greate… ſtorms, and in any company maintain their innocency? And yet cannot underſtand ſo much of the will of God▪ nor of their own Intereſt and neceſſity and danger, as to reſiſt a temptation when it comes, though it offer them but the moſt inconſiderable trifle, or the moſt ſordid and unmanly luſt.
Do they know themſelves, that are prying into unrevealed things, and will be wiſe, in matters of Theology above what is written? that dare ſet their ſhallow brains, and dark unfurniſhed underſtandings, againſt the infallible word of God; and queſtion the truth of it, becauſe it fuiteth not with their lame and carnall apprehenſions; or becauſe they cannot reconcile what ſeemeth to them to be contradiction: nor anſwer the objection of every bold and ignorant infidell: In a word, when God muſt not be God unleſs he pleaſe them, nor his word be true unleſs it be all within the reach of them, that never imployed the time and ſtudy to underſtand it, as they do to underſtand the Books that teach them Languages, Arts, and Sciences, and treat of lower things. And when Scripture truth muſt be called in queſtion, as oft as an ignorant eye ſhall read it, or an unlearned graceleſs perſon miſunderſtand it: when Offenders that ſhould bewail and reform their own tranſgreſſions of the Law ſhall turn their accuſations againſt the Law and call it too preciſe or ſtrict, and believe and practiſe no more then ſtands with their obedience to the Law of ſin, and will quarrell with God, when they ſhould humbly learn, and carefully obey him: and deſpiſe a life of holy obedience in ſtead of practiſing it; and in effect behave themſelves as if they were fitter to Rule themſelves and the world, then God is; and as if it were not God but they, that ſhould give the Law and be the Judge; and God were the Subject, and man were God. Do you think that ſinfull creeping worms, that ſtand ſo near the Grave and Hell do know themſelves, when they think or ſpeak or live at ſuch rates, and according to ſuch unreaſonable arrogancie? Do they know themſelves, that reproach their brethren for humane frailties, and difference of opinion in modes and circumſtances, and errors ſmaller then their own? And that by calling all men Hereticks, Sectaries, or Shiſmaticks that differ from them, do tempt men to turn Infidells or Papiſts, and to take us all for ſuch as we account each other? And that inſtead of Receiving the weak in faith whom God receiveth, will rather caſt out the faithfulleſt Laborers, and cut off Chriſts living members from his Church, then forbear the impoſing of unneceſſary things? I dare ſay, were it not for unacquaintedneſs with our brethren and our ſelves, we ſhould put thoſe in our boſomes 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 Ʋnity. If blind men would make Lawes for the baniſhment of all that cannot read the ſmalleſt characters, you would ſay, they had forgot themſelves. Nay when men turne Papiſts or Separatiſts and fly from our Churches, to ſhun thoſe that perhaps are better then 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 apter to accuſe the Church then themſelves, and ſay the Church is unworthy of their Communion rather then that they are unworthy the communion of the the Church, and think no room in the houſe of God is clean and good enough for them, while they overlook their owne uncleanneſs; when men endure an hundred Calumnies to be ſpoken of their brethren, better then a plain reprehenſion to themſelves; as if their perſons only would render their actions juſtifyable, and the reprover culpable; Judge whether theſe men are well acquainted with themſelves.
What ſhould we go further in the ſearch; when in all ages and countries of the world the Unmercifullneſs of the Rich, the Murmuring of the poor, the hard uſage by Superiors, the diſobedience of inferiors, the commotions of the ſtate, the wars and rebellions that diſquiet the world, the cruelty covered with pretenſes of Religion, the unthankfullneſs for Mercyes, the murmuring under afflictions, too openly declare that moſt men have little knowledge of themſelves, To conclude, when we ſee that none are more ſelf-accuſing and complaining then the moſt ſincere, and none more ſelf-juſtifying and confident then the ungodly careleſs ſouls, that none walk more heavily then many of the heirs of life, and none are merrier then 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 induſtry 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 walke ſadly and lamentingly to Heaven; and ſo many goe fearleſly and Preſumptuouſly to Hell, and will not believe it till they are there; by all this judge, what work ſelf-ignorance maketh in the world.
foreign is many a mans 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 umbram, pauci veritatem ſectantur, ſaith Hieron. A blind man may commend the ſun, and diſpute of Light. A man may diſcourſe of a country that he knoweth not. Its eaſy to ſay, Men ſhould 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?
1. 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 loath themſelves for ſin, to be little in their own eyes, to come to Chriſt as little children, is the caſe of all that know themſelves aright, Ezek. 20.43. & 6.9. Math. 18.3, 4. 1. Sam. 15.17. And Chriſt made himſelf of no reputation, but took upon him the form of a ſervant, and ſet us pattern of the moſt wonderfull humiliation that ever was performed, to convince us of the neceſſity of it, that have ſin to humble us, when he had none. Phil. 2.6, 7, 8, 9. Learn of me; for I am meek and lowly, Matthew 11.28. And one would think, it were a leſſon eaſily learnt by ſuch as we that carry about us within and without, ſo much ſenſible matter of humiliation. Saith Auguſtin de Verb. Dei. [Diſcite à me, non mundum fabricare, non cuncta viſibilia & inviſibilia creare, non miracula facere, et mortuos ſuſcitare, ſed quoniam mitis ſum, & humilis corde] Had Chriſt bid us learn of him to make a world, to raiſe the dead, and 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 eſſentialls of Nature, or …o build without a Foundation [Quiſine hu…ilitate Virtutes congregat, quaſi in ventum …iverem portat] ſaith Greg. in Pſal. 3. …oenit: It is but carrying duſt into the wind, to …ink to gather commendable qualities without …umility. It is the contrite heart that is the ha…tation and delight of God on earth; the …cceptable ſacrifice; Iſa. 57.15. & 66.2. Pſal. …1.17. Tanto quis vilior Deo, quanto pre…oſior ſibi: Tanto precioſior Deo, quanto …opter eum vilior eſt ſibi] ſaith Greg. Mor. … that humbleth himſelf ſhall be exalted, and … that exalteth himſelf ſhall be brought …. We muſt not overvalue our ſelves, … we would have God eſteem us, we muſt be … and loathed either in his eyes or our …. [Solet eſſe ſpecificum electorum, ſaith …reg. Mor. quod de ſe ſemper ſentiunt infra …àm ſunt, It is ſpecificall to the Elect to …ink meanlyer of themſelves then they are▪ …cta facere, & inutiles ſe reputare, as Ber…rd ſpeaks. But I urge you not to err in …ur humility, nor humilitatis cauſâ men…i, as Auguſt. It were low enough, if we …ere as low, in our own eſteem, as we are deed: which ſelf-acquaintance muſt pro…re. Quanto quis minus ſe videt, tanto …nus ſibi diſplicet; ſaith Greg. Et quanto …joris gratiae lumen percipit, tanto magis reprehenſiblem ſe eſſe cognoſcit] He is lea… diſpleaſed with himſelf, that leaſt knoweth himſelf: and he that hath the greateſt ligh… of grace, perceiveth moſt in himſelf to be reprehended. Illumination is the firſt part of Converſion, and of the new creature: An… ſelf-diſcovery is not the leaſt part of Ilumination. There can be no Salvation without it, becauſe no humiliation ▪ ſaith Bernard in Canti… ▪ [ſcio neminem abſque ſui cognitione ſalvari, … qua nimirum mater ſalutis humilitas orit…, & timor Domini.]
But how rare this is, let experience determine: To have a poor habitation, … poore attire, and perhaps of choice (though that's not uſuall) is much more comm… then a humble ſoul, [ſed tumet animus, … ſquallore habitus, ut Hier.] & multo … deformior eſt ſuperbia, quae latet ſub … buſdam ſignis humilitatis, inquit Idem, It … the moſt ill favoured Pride, that ſtea… ſome rags of humility to hide its ſham… And ſaith Hierom truly [Plus eſt ani… de poſuiſſe quam cultum: difficilius arrog…tia quam auro caremus, autgemmis, Its eaſy… to change our clothing then our mind, … to put off a gawdy habit then our ſelf fl…tering tumifyed hearts. Many a one … live quietly without gold rings and jewel… …r ſumptuous houſes and attendance, that …annot live quietly without the eſteem and …pplauſe of men, nor endure to be accounted …s indeed he is. Saith Ambroſe, Qui pauper…ate contentus eſt, non eſt contentus injuria. — Et qui poteſt adminiſtrationes contem…ere, dolet ſibi aliquem honorificentia eſſe prae…tum.]
O therefore as you would eſcape Divine …ontempt and the moſt deſperate precipitati…n, know your ſelves. For that which caſt …ngells out of Heaven, will keep you out, if … prevail. As Hugo acutely ſaith, Superbia in …aelo nata eſt, ſed immemor qua via inde …ecidit, illuc poſtea redire non potuit] Pride …as bred in Heaven (no otherwiſe then as …eath, in Life,) but can never hit the way …hither again, from whence it fell. Open …he windows of our breaſt to the Goſpell-…ght, to the Laws conviction, to the …ght of reaſon, and then be unhumbled if …ou can. [Quare enim ſuperbit cinis & tre…a? ſaith Origen: oblitus quid erit, & quam …agili vaſculo contineatur, & quibus ſter…ribus immerſus ſit, & qualia ſemper pur…menta de ſua carne projiciat] Nature is …, but ſin and wrath are the matter …f our great humiliation, that have made … miſerably lower.
2. The abounding of Hypocriſie ſhoweth how little men are acquainted with themſelves. I ſpeak not here of that groſs Hypocriſie which is allwayes known to him that hath it, but of that cloſe Hypocriſie, 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 confidently profeſs? What Petition of the Lords prayer will they not put up? Which of the Commandements will they not profeſs their obedience to? While the ſtream of their converſation teſtifieth, 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 underſtandeth 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 Hypocrita (inquit Gregor.) …iſi quaedam viſio phantaſmatis, quae hic …ſtendit in imagine, quod non habet in veri…ate? Sure they are in the dark that ſpend …heir days in dreaming viſions: But they have …heir eyes ſo much on the beholders, that …hey have no leiſure to peruſe themſelves: They are ſo carefull to be eſteemed good, …hat they are careleſs of being what they ſeem. Quo magis exterius hominibus place…nt, eo ſe interius aſpicere neg…unt, to…oſque ſe in verbis prximorum …, & …anctos ſe eſſe aſtimant, quia … haberi … hominibus penſant, ut Gregor. Mor.
Eſpecially if they practiſe not the vitio… …nclinations of their hearts, they think …hey have not the vice they practiſe … …nd that the Root is dead becauſe it's winter… when it is the abſence of temptations and …ccaſions, and not of vitious habits, o… …nclinations, that ſmooths their lives with ſeeming innocencie, and keeps …heir ſins from breaking forth to their own …r others obſervation. Multorum, quae im…ecillia ſunt, latent vitia, ſaith Seneca; in…rumenta illis explicandae nequitiae deſunt. …ic tuto ſerpens peſtifer tractatur, dum riget …rigore; non deſunt tamen illi venena, ſed …rpent: ita multorum crudelitas, luxuria & ambitio] The feeble vices of many … there are wanting inſtruments of drawing forth their wickedneſs. So a poyſonous ſerpen… may be ſafely handled, while he is … with cold, and yet it is not becauſe he hath no venome, but becauſe its ſtupifyed: ſo … it with the cruelty, luxurie and ambiti… of many.] The knowledge of your ſelves is the bringing in of light into your ſoul…, which will awaken you from the hypocrites …, and make ſuch appariti… …niſh. Come near this fire, and the paine of hypocriſie will melt away▪
3. The common impatience of plain reproof, and the love of flattery, ſhews us ho… much ſelf-ignorance doth abound. Mo… men love thoſe that have the higheſt eſtim…tion of them, be it true or falſe. They … ſeldom offended with any for overvaluing them. They deſire not much to be accounted Well when they are Sick, nor Rich when they are Poor, but to be accounted wiſe though they are fooliſh, and godly whe… they are ungodly, and honeſt & faithfull whe… they are deceitfull and corrupt, this is a cou… teſie that you muſt not deny them▪ they take it for their due: They'l never … you Hereticks for ſuch Errors as theſe▪ And why is it, but becauſe they err them…lves, about themſelves, and therefore …ould have others do ſo too.
Nimis perverſe ſeipſum amat, qui & …lios vult errare, ut error ſuus lateat: …ith Auguſt. He too perverſly loveth him…lf, that would have others err to hide his …ror. A wiſe man loveth himſelf ſo well, …hat he would not be flattered into Hell, …or die as Siſera or Sampſon, by good …ords, as the harbingers of his wo. He …veth his Health ſo well, that he thinks …ot the ſweetneſs or colour of the fruit, motive ſufficient to encourage him to a …rfeit. He loveth ingenuous Penitence ſo …ell, that he cannot love the flatterers voice, …hat contradicteth it. Faithfull reprovers …re the meſſengers of Chriſt, that call us to …epentance, that is, to Life: Ʋnfaithfull …atterers are the meſſengers of the Devil, …o keep us from Repentance, and harden us … impenitency, unto Death: If we know …ur ſelves, we ſhall know that when we …re over-loved and over-praiſed as being …ore learned, wiſe, or holy then we are, it … not we that are loved and praiſed; for …e are not ſuch as that Love or praiſe …ppoſeth us to be. Saith Auguſt. [Vos …ui me multum diligitis, ſi talem me aſſeri…, ut nunquam me in ſcriptis meis erraſſe dicatis, fruſtra laboratis; non bonam … ſam ſuſcepiſtis: facile in eo, me ipſo jud… ſuperamini. Quoniam non mihi placet, … à chariſſimis talis eſſe exiſtimor, qualis … ſum. Profecto non me, ſed pro me ali… ſub meo nomine diligunt; ſi non quod ſum, … quod non ſum diligunt.] It pleaſed him … to be accounted unerring in his writing… and to be taken by his friends to be … he was not; which is not to love him, … another under his name. He that knowe… himſelf, perceiveth how much of the Commendation is his due, and how much he … lay juſt claim to: and knoweth it is a diſhonour to own the honour that is not his … He loves not to be belyed by a praiſer, a… more then by a diſpraiſer; leſt Truth a… He be both abuſed. Vices, like Worms, a… bred and crawl in the inward parts, … ſeen, unfelt of him, that carrieth them abo… him: And therefore by the ſweet meats … flattery and ſenſuality they are ignorant… fed: But its bitter medicines that … kill them: which thoſe only will endure that know they have them, and what they are. [Lenocinantur dulcia delictis: a…ſt… vero & fortia virtutibus ſunt amica.] … ſpeak bitterly, ſaith the impatient ſinner … the plain reprover, but ſuch are ſweet … excellent men that medle not with the ſore. But its bitter things that are wholſom to your ſouls; that befriend your vertues; and kill the worms of your corruption, which ſweet things cheriſh, ſaith Hierom in Eccleſ. [Si cujus ſermo non pungit, ſed …blectationem facit audientibus, ille ſermo …on eſt ſapiens, Sermons not piercing, but …leaſing, are not wiſe. But, alas, men fol…ow the Appetite of their vices, not only …n chuſing their meat, and drink and …ompany and recreations, but alſo in the …hoice of the Church that they will hold …ommunion with, and the Preachers, that …hey will hear: and they will have the …weet, and that which their corruption lov…th, come on't what will. [Libenter enim …uod delectat, audimus, & offendit omne, quod …lumus,] ſaith Hierom: Nay, Pride hath …ot ſo great dominion that flattery goeth …r due civility; and he is accounted Cy…ical or moroſe that uſeth it not. To call …en as they are (even when we have a call … do it) or to tell them of their faults …ith neceſſary freedom, though with the …reateſt love and caution and deprecation … offence, is a thing that moſt, eſpecially …reat ones, cannot digeſt: A man is ſup…oſed to rail, that ſpeaketh without flattery; and to reproach them that would ſave them from their ſins. Saith Hiero… [Adeo regnat vitium adulationis, quod… eſt graviſſimum, quia humilitatis ac benevol…ntiae loco ducitur, ita fit ut qui adula… neſcit, aut invidus, aut ſuperbus reputet… ] that is, [the vice of flattery now ſo reigneth and which is worſt, goeth under the name of humility and good will, that he that knoweth not how to flatter, is reputed envious … proud.] Indeed ſome men have the wit to hate a feigned Hypocritical flatterer, and alſo modeſtly to take on them to diſown the exceſſive commendations of a friend: But theſe miſtaken friendly flatterers do ſeldo… diſpleaſe men at the heart. [Quanqu… reſpondeamus nos indignos, & calidus … or a perfundat, tamen ad laudem ſuam … ma intrinſecus laetatur, Hieron.] We … ſay we are unworthy, and modeſtly bluſh; be within, the heart is glad at its own commendation.] Saith Seneca [Cito nobis place…, ſi invenimus, qui nos bonos viros dica…, qui prudentes, qui ſanctos: Non ſuum modica laudatione contenti; quicquid in … adulatio ſine pudore congeſſit, tanquam de… tum prendimus: optimos nos eſſe & ſanctiſſimos affirmantibus aſſentimur, cum ſcia… ſaepe illos mentiri:] that is, [We ſoon pleaſe our ſelves 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 oft times know our ſelves that they lie.] All this is for want of the true knowledge of themſelves. When God hath acquainted a ſinner effectually with himſelf, he quickly calleth himſelf by other names, then flatterers do: With Paul he ſaith, [We our ſelves were ſometime fooliſh, diſobedient, ſerving divers luſts and pleaſures, Tit. 3.3.] And Act. 26.11. that he was mad againſt the Saints in perſecuting them. He then ſpeaks ſo much againſt himſelf, that if tender Miniſters and experienced friends, did not think better of him then he of himſelf, and perſwade him to more confortable 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 mens: 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 utterly ſtrange to the myſterie of Regeneration and a heavenly life, yet all this is ſcarce diſcerned by him, and is little troubleſome, and leſs odious then the failings of another, whoſe heart and life is devoted unto God. The different opinions, or modes and circumſtances of worſhip, in another that truly feareth God, is matter of their ſeverer cenſures and reproach, then their own omiſſions, and averſneſs and enmity to holineſs, and the dominion of their deadly ſins. It ſeems to them more intolerable for another to pray without a Book, then for themſelves to pray without any ſerious belief, or love, 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 or love of God, and to pray without prayers. It ſeemed to the Hypocritical Phariſees, a greater crime in Chriſt and his Diſciples, to violate their Traditions, in not waſhing before they eat, to break the Ceremonious reſt of their Sabbath by healing the diſeaſed, or plucking ears of corn, then in themſelves to hate and perſecute the true believers and worſhippers of God, and to kill the Lord of life himſelf. They cenſured the Samaritans for not worſhipping at Jeruſalem: but cenſured not themſelves for not worſhipping God, that is a Spirit, in Spirit and in Truth. Which makes me remember the courſe of their ſucceſſors, the Ceremonious Papiſts; that condemn others for Hereticks, 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 Soveraign 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 Ceremonies; when all this enmity to Reaſon, Piety, Charity, Humanity, all their Religious Tyranny, Hypocriſie, 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 when it duplicate page duplicate page tends to the advantage of their faction, which they call the Church, then to eat fleſh on Friday or in Lent, to neglect the Maſs, or Images, or Croſſing, &c.
And it makes me remember Biſhop Halls Deſcription of An Hypocrite [He turneth all gnats into Camells, and cares not to undo the world for a circumſtance. Fleſh on Friday is more abominable to him, then his neighbours bed: He abhors more not to uncover at the name of Jeſus, then to ſwear by name of God, &c.] It ſeems, that Prelats were guilty of this in Bernards dayes, who ſaith, [Praelati noſtri calicem linquunt, & Camelum deglutiunt: dum majora permittentes, minora diſcutiunt. Optimi rerum aeſtimatores, qui magnum in minimis, & parvam aut nullam in maximis adhibent diligentiam.] i. e. [Our Prelats ſtrain at a gnat, and ſwallow a Camel, while permitting greater matters, they diſcuſs (or ſift) the leſs: Excellent eſtimators of things indeed, that in the ſmalleſt matters imploy great diligence; but in the greateſt, little or none at all.] And the cauſe of all this partiality is, that Men are unacquainted with themſelves. They love and cheriſh the ſame corruptions in themſelves, which they ſhould hate and reprehend in others. And ſaith Hierom [Quomodo poteſt praeſes Eccleſiae auferre malum de medio ejus, qui in delictum ſimile corruerit? aut qua libertate corripere peccantem poteſt, cum tacitus ipſe ſibi reſpondeat, eadem ſe admiſiſſe quae corripit:] i. e. [How can a Prelat of the Church, reform the evil that is in it, that ruſheth into the like offence? Or with what freedom, can he rebuke a ſinner, when his conſcience 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 judgement on the affections and actions that are neareſt them, and that moſt concern them, they would be more competent, and more compaſſionate Judges of their brethren, that are now ſo hardly uſed by them. Its excellent advice that Auſtin gives us, Quum aliquem reprehendere nos neceſſitas coegerit, cogitemus, utrum tale ſit vitium, quod nunquam habuimus; & tunc cogitemus nos homines eſſe, & habere potuiſſe, vel quod tale habuimus & jam non habemus; & tunc memoria tangat communis fragilitatis, ut illam correctionem non odium ſed miſericordia praecedat: Sin autem invenerimus nos in eodem vitio eſſe, non objurgemus, ſed ingemiſcamus, & ad aequaliter deponendum invitemus.] i. e. [When neceſſity conſtraineth us to reprove any one, let us think whether it be ſuch a vice as we never had our ſelves: and then let us think that we are men▪ and might have had it: Or if we once had ſuch but have not now, then let the remembrance of common frailty touch us, that compaſſion and not hatred may lead the way to our reproof: But if we find that we have the ſame vice our ſelves, 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 command it; and that in the matters that mens ſalvation 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 then themſelves) he that hath ſtrength to ſuppreſs all thoſe that differ 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 …hat would be the Lords themſelves; and … is their Wills and Words that muſt be the …aws; and this under pretence of ſub…erving Chriſt, and interpreting his Laws; …hen they have talkt the utmoſt for Coun…ils, Fathers, Church, Tradition, it is …hemſelves that indeed muſt be all theſe; …or nothing but their own conceits and Wills muſt go for the ſenſe of Decrees, or Canons, Fathers or Tradition. Even they …hat hate the power and ſerious practice of Religion, would fain be the Rule of Reli…ion to all others: And they that never …new what it was to worſhip God in Spi…it and truth, with delight and love and …uitableneſs of ſoul, would needs be the Rule of Worſhip to all others, even in …he ſmalleſt Circumſtances and Ceremonies. And they would be the Governors of the Church, or the Determiners of its mode of Government, that never would be …rought under the Government of Chriſt …hemſelves. If it pleaſe them better to ſpend …he Lords day in Plays or Sports, or com…lement or idleneſs, then in learning the will of God in his word, or worſhipping …im, and begging his mercy and ſalvation. …nd 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 aweary of being inſtructed above a… hour, 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 queaſie-ſtomackt Lady, that ca… eat but one ſllender meal a day, and therefore would have all her ſervants and tenants eat no more, or if they do, accuſeth them of exceſs. If the Emperor of Conſtantinople make a Law, that no ſubject ſhall be ſuffered in his dominions, that will not be conformable to him in time, and quality and meaſure, for meats and drink, and ſleep, and ſpeech, and exerciſe; it would be an honourable miſery, and uniform calamity and ruine to his ſubjects. Alas, did men but know themſelves, th… weakneſs of their underſtandings, the ſinful byas that perſonal 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, … a Unity in Conformity to their minds and wills, and that in the matters of God and of …lvation; where every mans conſcience … is wiſe and faithful, will be tenacious of … intereſt (of God and of his Soul) …ch he cannot ſacrifice to the will of any. … be ſo juſt as not to miſtake and miſre…t me in all this; as if I pleaded for li…tiniſm or diſorder, or ſpoke againſt …vernment Civil or Eccleſiaſtical; when … only private Ambition, uncharitable…s, and cruelty; and Papall uſurpations … the Church and conſciences of men, … I am ſpeaking of; which men, I am …, will have other thoughts of, when … hath made them know themſelves, then … have while paſſion hindreth them … knowing what ſpirit they are of: They … then ſee, that the weak in faith ſhould …ve been received; and that Catholick …ity is only to be founded in the Uni…rſal Head, and End, and Rule.
6. The dreadfull change thats made upon … minds, when miſery or approaching death …akes them, doth ſhew how little they … themſelves before. If they have …ken the true eſtimate of themſelves in …eir proſperity, how come they to be ſo …ch changed in adverſity? Why do they …gin then to cry out of their ſins, and of … folly of their worldlineſs and ſenſuality; and of the vanity of the hono… and pleaſures of this life? Why do th… then begin to wiſh, with gripes of conſ…ence, that they had better ſpent their pr…cious time, and minded more the matte… of eternity, and taken the courſe as th… did whom they once derided, as mak… more ado then needs? Why do they th… tremble under the apprehenſions of th… unreadineſs to die, and to appear before … dreadfull God, when formerly ſuch though did little trouble them? Now there is … ſuch ſenſe of their ſin or danger up… their hearts. Who is it now that ever he… ſuch lamentations and ſelf-accuſations fr… them, as then its likely will be heard? … ſame man that then will wiſh with Bal…am, that he might die the death of the rig…teous, and that his latter end might be as … will now deſpiſe and grieve the righteo… ▪ The ſame man that then will paſſionate wiſh that he had ſpent his days in … preparations for his change, and lived … ſtrictly as the beſt about him, is now … much of another mind, that he percei… no need of all this diligence; but thi… it is humorous or timerous ſuperſtition, … at leaſt that he may do well enough … out it. The ſame man that will th… … [Mercy, Mercy, O Mercy Lord, to a …arting ſoul, thats loaden with ſin, and …mbleth under the fear of thy judgement,] … now perhaps an enemy to ſerious earneſt …ayer, and hates the families and perſons …at moſt uſe it; or at leaſt is prayerleſs, … cold and dull himſelf in his deſires, and … ſhut up all with a few careleſs cuſto…ry words, and feel no pinching neceſſity … awaken him, importunately to cry and …ve with God. Doth not all this ſhew … men are befooled by proſperity, and … acquainted with themſelves, till danger or …amity call them to the bar, and force …em better to know themſelves?
Your mutability proveth your ignorance …d miſtakes. If indeed your caſe be now … good as your preſent confidence or ſe…rity do import, lament it not in your …verſity: fear it not when Death is cal…g you to the bar of the impartial Judge! … not out then of your ungodlineſs and …ſuality: of your trifling hypocriſie, …ur ſleight contemptuous thoughts of …od, and of your caſting away your Hopes … Heaven, by wilfull negligence and de…es! If you are ſure that you are now in …e right, and diligent ſerious believers in …e wrong, then ſtand to it before the Lord: duplicate page duplicate page duplicate page duplicate page duplicate page ſet a good face on your cauſe if it be good Be not down in the mouth when it is tri… God will do you no wong: If your … be good, he will ſurely juſtifie you, … will not mar it: Wiſh not to dye the dea… of the Righteous: ſay not to them, G… us of your oyl, for our lamps are gone ou… ▪ Mat. 25.8. If all their Care, and Love … Labour, in ſeeking firſt the Kingdom of G… and its Righteouſneſs, be a needleſs thing wiſh not for it in your extremity, but … it needleſs then. If fervent prayer may b… ſpared now, while prayer may be heard, … a few lifeleſs words that you have learn… by rote may ſerve the turn, then call … on God when anſwering is paſt, ſeek him not when he will not be found, Prov. 1… 27, 28. When your fear cometh as deſolation, and your deſtruction as a whirlwind… when diſtreſs and anguiſh come upon you.] Cry not [Lord, Lord open unto us] whe… the door is ſhut. Matth. 25.10, 11. … them not [fooliſh] then that ſlept, b… them that watcht, if Chriſt was miſtaken▪ and you are in the right, Matth. 25.2, & Prov. 1.22.
O Sirs, ſtand but at the bed-ſide of one of theſe ungodly careleſs men, and hea… what he ſaith of his former life, of his ap…roaching change, of a Holy or a carnal …ourſe, whether a Heavenly or Worldly life … better, (unleſs God have left him to that …eplorate ſtupidity, which an hours time will put an end to) Hearken then whether …e think that God or the world, Heaven or …arth, Soul or body be more worthy of …ans chiefeſt care and diligence; and then …udge whether ſuch men did know themſelves …n their health and pride, when all this talk would have been derided by them as too pre…iſe, and ſuch a life accounted over-ſtrict and …eedleſs, as then they are approving and wiſh…ng they had lived: When that Miniſter or …riend ſhould have once been taken for …enſorious, abuſive, ſelf-conceited and unſufferable, that would have talkt of them …n that language as when Death approacheth, they talk of themſelves; or would have ſpoke as plainly, and hardly of them, as they will then do of themſelves. Doth …ot this mutability ſhew how few men now have a true knowledge of themſelves?
What is the Repentance of the living, and the Deſperation of the damned, but a declaration that the perſons Repenting 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 ar… willing to return: But yet the ſenſe of ſin and miſery, that occaſioneth this erroneous Deſpair, doth ſhew that men were before erroneous in their preſumption and ſelf-eſteem. Saith Bernard in Cant. [Ʋtraq… Cognitio, Dei ſcilicet & tui, tibi neceſſari… eſt ad ſalutem, quia ſicut ex notitia tui venit in te timor Dei, atque ex Dei notitia itidem amor; ſic è contra, de ignorantia … ſuperbia, ac de Dei ignorantia venit deſperatio] that is, [Both the knowledge of God and of thy ſelf is neceſſary to ſalvation▪ becauſe as from the Knowledge of thy ſelf, the Fear of God cometh into thee, and Love from the knowledge of God: ſo on the contrary from the Ignorance of thy ſelf cometh pride, and from the Ignorance of God comes Deſperation.] Quid eſt ſapientia (inquit Seneca?) Semper idem Velle, & idem Nolle… At non poteſt idem ſemper placere niſi rectum] Wiſdom appeareth in alwayes Willing▪ and alwayes Nilling the ſame thing: but its only Right and Good that can alwayes pleaſe.
Poor men that muſt confeſs their ſin and miſery at laſt, would ſhew a more ſeaſonable acquaintance with themſelves, if they would do it now, and ſay with the Prodigal, [I will go to my Father and ſay to him, Father I have ſinned againſt Heaven and before thee, and am no more worthy to be called thy ſon.] In time this Knowledge, & confeſſion may be ſaving. Even a Seneca could ſay, without the Scripture [Initium eſt ſalutis, notitia peccati; Nam qui peccare ſe neſcit, corrigi non vult. Ideo quantum potes, teipſum argue. Inquire in te: accuſatoris primū partibus fungere; deinde judicis; noviſſime deprecatoris.] i. e. [The knowledge of ſin, is the beginning of recovery (or health:) For he that knows not that he ſinneth, will not be corrected. Reprehend thy ſelf therefore as much as thou canſt. Inquire into thy ſelf: Firſt play the part of an Accuſer, 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 ſinfull and miſerable in ſo great a meaſure, as not to Know or Feel it: [Quare vitia …ua nemo confitetur (inquit Seneca?) Quia …tiam nunc in illis eſt. Somnium narra…e, vigilantis eſt; & vitia ſua confiteri, …anitatis judicium eſt.] i. e. [Why doth no …an confeſs his vices? Becauſe he is yet in …hem. To tell his dreams is the part of a …an that is awake: and to confeſs his faults, is a ſign of health.] If you call a Poor man Rich, or a deformed perſon beautifull, or a vile ungodly perſon vertuous, 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 your ſelves, if any of you 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, and are as near to Hell, as the Execution is to the Sentence of the Law, will perſwade 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 perſwade 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 contempt of God doth caſt them into ſome affliction, and they quarrel with the Inſtruments, and medle not with the mortall cauſe at home. Their ſin finds them out, and teſtifieth againſt them; and they are angry with the …od, and repine at Providence, as if God himſelf were more to be ſuſpected of the Cauſe then they. Yea, it is become with many a ſerious doubt, Whether God doth not Neceſſitate them to ſin; and, Whether they omit not duty meerly becauſe he will not give them power to perform it; and, Whether their ſin be any other then 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, then their own unrighteous carnal hearts? Man drinketh up iniquity like water; but there is no unrighteouſnes with God. Saith Innocent, [Conceptus eſt homo in foetore luxuria, quód que deterius eſt, in labe peccati; natus ad laborem, timorem, dolorem, &c. Agit prava, quibus offendit Deum; offendit proximum; offendit ſeipſum; agit turpia, quibus polluit famam, polluit perſonam, polluit conſcientiam: Agit vana, quibus negligit ſana; negligit utilia; negligit neceſſaria.] Man is conceived in the filth or ſtink of luxury (or luſt,) and which is worſe, in the ſtain of ſin: born to labour, fear, and pain, &c. He doth that which is evil, to the offence of God; his neighbour and himſelf: He doth that which is filthy, to the polluting of his fame, his perſon and his Conſcience: He doth that which is vain, neglecting what is ſound and profitable, and neceſſary.] And is not ſuch a frail and ſinfull wight, more likely to be the cauſe of ſin then God? and to be culpable in all the ill that doth befall us?
And it ſhews that men little know themſelves, when all their complaints are poured out more fluently on others then themſelves. Like ſick ſtomacks that find fault with every diſh, when the fault is within them: Or like pained, weak, or froward children; that quarrel with every thing that toucheth them, when the cauſe is in themſelves. If they want Peace, Content or Reſt, they lay the blame on this place or that, this or that perſon, or eſtate: They think if they had their mind in this or that, they ſhould be well: And therefore they are ſtill contriving for ſomewhat, whch they want; and ſtudying changes or longing after this or that; which they imagine would work the Cure: When, alas poor ſouls, the …, the ſickneſs, the want is in themſelves. It is a wiſer mind, a better, more holy, heavenly Will, thats wanting to them; without which nothing in the world will ſolidly content and comfort them. Seneca can teach them this much by the light of Nature [Non longa peregrinatione, nec locorum varietatibus, triſtitiam mentis gravitatém que diſcuties: animum debes mutare, non coelum: licèt vaſtum trajeceris mare, ſequuntur te, quocun que perveneris, vitia. Quid miraris tibi peregrinationes non prodeſſe, cum te circumferas? Premit te eadem cauſa quae expulit. Quid terrarum juvare novitas poteſt? Quid cognitio urbium aut locorum? In irritum cedit iſta jactantia. Onus animi deponendum eſt, non antè tibi ullus placebit locus. Vadis huc & illuc, ut excutias incidens pondus, quod ipſa jactatione incommodius fit: ſicut in navi onera immota minùs urgent, inaequaliter convoluta citiùs eam partem, in quam incumbunt, demergunt. Quicquid facis, contra te facis: & motu ipſo noces tibi: aegrum enim concutis. At cum iſtud exemeris malum omnis mutatio loci jucundus fiet. In ultimas expellaris terras licèt, in quolibet Barbariae angulo colloceris, hospitalis tibi illa qualiſcun que ſedes erit. Magis Quis veneris, quam Quò, intereſt.] that is, [It is not by long travels, or by change of places, that you can diſcuſs the ſadneſs and heavineſs of the mind. Its the Mind, and not the Climate that you ſhould change: though you paſs the vaſteſt ſea, your vices will follow you whitherſoever you go. Why marvelleſt thou that travels avail thee not, when thou carrieſt about thy ſelf? The ſame cauſe that drove thee away, doth follow thee. What can the novelty of countreys avail? Or the knowledge of Cities and places? This toſſing up and down is vain; Its the load of thy mind, that muſt be laid down: Till that be done, no place will pleaſe thee: Thou goeſt up and down to ſhake off a burden thats faſtened on thee; which even by thy motion doth become more troubleſome. As in a ſhip the ſetled weight is leaſt troubleſome, when things unequally thrown together, do ſink the part in which they lye. What thou doſt, thou doſt it againſt thy ſelf; and hurteſt thy ſelf by the very motion; For thou ſhakeſt a ſick perſon: But when once thou haſt taken out of thy ſelf the evil, every change of place will be pleaſant. Though thou be expelled into the remoteſt lands; or 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 thy ſelf that comeſt thither, then Whither it is that thou comeſt.]
Did you know your ſelves in all your griefs, its there that you would ſuſpect and find your malady, and there that you would moſt ſolicitouſly ſeek the cure.