The Mischiefs of Self-Ignorance, Part 9
HEnce therefore you may be informed of the reaſon of many other dif…erences between ſincere Believers and the …ngodly. As 1. Why it is that the ſincere …re ſo ready to diſcourſe about matters of …he heart; and that they ſo much reliſh …ch diſcourſe; and that they have ſo much … ſay when you come to ſuch a ſubject. …t is becauſe they know themſelves in ſome …ood meaſure. They have ſtudied, and …re acquainted with the Heart; And there…ore can talk the more ſenſibly of what is …ontained in a book which they have ſo …ften read, and are ſo converſant in. …alk with them about the matters …f the world, and perhaps you may …ind them more ſimple and ignorant then many of their neighbours; But when you …alk about the Corruptions of the heart, …nd the ſecret workings of them; the mat…er, and order, and government of the thoughts, and affections, and paſſions; … wants and weakneſſes of believers; the n…ture and workings of inward temptation… the wayes of grace, and of the exerciſe … each grace; the motions and operatio… of the ſpirit upon the heart; the breathi… of Love and deſire after God; the a…dreſſes of the ſoul to Chriſt by fait… and dependance on him, and receivi… from him; about theſe ſecret matters … the Heart, he is uſually more able in d…courſe, then many learned men that are … ſanctified.
And hence it is that upright ſelf-obſ…ving ſouls are ſo full in prayer, and … to pour out their hearts ſo enlargedly …fore the Lord, in confeſſing their ſins, … petitioning for grace, and opening th… neceſſities, and thanking God for ſpirit… mercies! Some that are themſelves acquai…ed with themſelves, and the workings … grace, deſpiſe all this, and ſay, It is but … ability to ſpeak of the things which they … moſt uſed to. I doubt not but meer ac…quired abilities and cuſtom may advan… ſome hypocrites, to pray in the languag… of experienced Chriſtians. And I doubt no… but natural impediments, and want of uſe, an… of right education, may cauſe many to … …onvenient expreſſions, that have true de…res. But the queſtion is, from whence it …mes to paſs, that ſo great a number of …hoſe that are moſt carefull and diligent …or their ſouls, are ſo full in holy conference …d prayer, when very few others that ex…ll them in learning and natural parts, …ave any ſuch ability? And doubtleſs the …hief reaſon is, that the care and ſtudy of …heſe Chriſtians, hath been moſt about their …piritual eſtate; And that which they ſet …heir hearts upon, they uſe their tongues …pon: Generally it cannot be imagined, why they ſhould uſe themſelves to thoſe …tudies and exerciſes which procure thoſe …bilities, but that they highlyeſt eſteem, …nd moſt ſeriouſly regard the matters that concern their ſalvation, which are the ſub…ect. I doubt not but God beſtoweth his gifts upon men in the uſe of means, and that it is partly uſe that maketh men able and ready in theſe ſervices of God: But what reaſon can be given, why one part of men uſe themſelves to ſuch imployments, and another part are unable through diſuſe, but that ſome do ſet their hearts upon it, and make it their buſineſs to know themſelves, 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's no rule for our judgeing of the intentions of the generality, or of any that are ſincere. As a man that hath lived in the Eaſt or Weſt Indies, is … to diſcourſe of the places and people which he hath ſeen, and perhaps another by a Map or hiſtorie may ſay ſomewhat of the ſame ſubject, though leſs diſtinctly and ſenſibly; but others can ſay nothing of it: ſo a man of holy experience in the myſteries of ſanctification, that is much converſant at home, and acquainted with his own heart, is able (if other helps concur) to ſpeak what he feels, to God and man, and from his particular obſervation and experience, to frame his prayers and spiritual conference; and an hypocri… from Reading and common obſervation, may do ſomething affectedly that's like it: but careleſs ſelf-neglecting worldlings are uſually dumb about ſuch matters, and hear you as they do men of another Countrey, that talk in a language which they do not underſtand, or at leaſt cannot make them any anſwer in.
But if any of you will needs think more baſely and maliciouſly, of the cauſe of holy prayer and conference in believers, let us leave them for the preſent (to the Juſtification of him that gave them the ſpirit of ſupplication which you reproach,) and let us only enquire what is the Reaſon that men that can diſcourſe as hanſomely as others, about worldly matters, have nothing to ſay (beyond a few cold affected words, which they have learnt by rote) either to God or man, about the matters of the ſoul, the methods of the ſpirit, the workings of a truly penitent heart, or the elevations of faith, and the pantings of deſire after God. Why are you dumb when you ſhould ſpeak this language, and frequently and delightfully ſpeak it? Is it becauſe your Reaſon is lower then thoſe mens that do ſpeak it, whom you deſpiſe? and that you are naturally near kin to ideots? No; you are wiſe enough to do evil: You can talk of your trades, your honours or employments, your acquaintance and correſpondencies all the day long; You are more wordy about theſe little things, then the Preachers themſelves that you count moſt …edious are about the greateſt. You are …uch longer diſcourſing of your deluſory …oyes, then the Lovers of God, whoſe ſouls …ong after him, are in thoſe Prayers, which trouble you with their length: Many a time have I been forced to hear your dreaming incoherent dotage: how copious you are in words that ſignifie no greater matters then fleſh pleaſing, or fancifull honour… and accomodations; I had almoſt ſaid, the… chaff, or ſtraw or dirt. One may he… you from morning to night, from day to day, diſcourſing in variety of company, on various ſubjects, with freedom and plauſible ingenuity; And when all is ſe… together, it is but a hodge podge of earth and fleſh and windy vanity, a frothy puddle. A… the ridiculous Orator, Magno Conatu & hiatu nihil dicitis: You ſtrein and gap… an hour or a day together to ſay nothing ▪ ſet all the words of a day together, and peruſe them at night, and ſee what they are worth: There's little higher then viſible materials, (that I ſay not, then the dunghil or your ſhadows,) then meat and drink, and play and complement, then houſes, or lands, or domineering affections o… actions, in many hours or days diſcourſe. I think of you ſometime, when I ſee how ingeniouſly and buſily children do make up their babies of clouts, and how ſeriouſly they talk about them, and how every … and clout is matter of employment and diſ…ourſe, and how highly they value them, and …ow many dayes they can unweariedly …pend about them. Pardon my compari…on: If you repent not of your diſcourſes …nd imployments more then they, and do not one day call your ſelves far worſe fools then …hem, then let me be ſtigmatized with the moſt contumelious brand of folly.
It is not then your want of Natural faculties and parts that makes you mute in the matters of God and your ſalvation, when men of meaner naturals then you do ſpeak of thoſe things with the greateſt freedom and delight.
And ſure it is not for want of an inge…nous education: As you would take it ill to be thought below them in natural endowments, ſo much more in thoſe acquiſitions and furniture of the mind, which comes by breeding and due culture of your Naturals. You would diſdain in theſe to be compared with many poor ruſticks and mechanicks, that are almoſt as fluent in ſpeaking of the great things of immortality, as you are in talking of your tranſient occurrences, your ſublunary felicities, and the proviſions of your Appetites and your Skins. What then can be the cauſe of this dumb diſeaſe, but that you are unacquainted with your ſelves? and as you have not a New-birth, and a Divine Nature, and the Spirit of Chriſt, to be either the ſpring and principle or the Matter of your diſcourſe; ſo you have not the due knowledge of your ſin and miſery, which ſhould teach you the language of ſerious Penitents, before you have the 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 that you have not been uſed to it? If you had know the Greatneſs and Goodneſs of the Lord, as ſenſibly as they, would not you have uſed to Pray to him and speak of him as well as they? If you had known and conſidered your ſin, and wants, and miſeries, or dangers, as well as they, would you 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 as they, would not your minds and hearts have appeared in your ſpeeches, and made you uſe your ſelves to prayer and holy conference as well as others?
If you ſay, that many have that within them which they are not able to expreſs, or which they think not meet to open unto other, I anſwer.
1. As to Ability, its true of thoſe that have the Impediments 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 learne and uſe themſelves to a holy language: But what's this to them that are of as good naturall parts and free elocution as other men, and ſuppoſe themſelves to have bin 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 roome at all for this pretence, unleſs it be for inferiors or ſuch as want an opportunity to ſpeak to their ſuperiours, 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 concernment. Do you keep ſilent ordinarily the matters which you highlieſt eſteem? which you ofteneſt think of? which you take your life and happineſs to conſiſt in? and which you are deeplyeſt affected with, and prefere before all other matters of the world? What a ſhamefull pretence is it, for thoſe that are dumb to Prayer and holy conference, for want of any due ſenſe of their condition, or Love to God, which ſhould open their lips, to take on them it is for want of tongues or becauſe their Prudence directeth them to ſilence? When they hold not their tongues about thoſe matters, which they muſt confeſs are ten thouſand fold leſs regardable; they can diſcourſs unwearyedly about their wealth, their ſport, their friend, their honour, becauſe they Love them; And if a man ſhould here tell them, that the Heart is not to be opened or exerciſed by the tongue, they would thinke he knew not the naturall uſe of Heart or Tongue: And yet while they pretend to love God above all, they have neither ſkill nor will to make expreſſion of it; you ſtrike them dumb when you turne the ſtreame of conference that way; and you may almoſt as well bid them ſpeak in a ſtrange 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 appeare in Prayer and holy conference by the tongue. 1 Theſs. 5.17. Pray continually: Luk. 18.1. Chriſt ſpake a parable to this end, that men ought allwayes to pray and not waxe faint. Phil. 4.6. Be carefull for nothing: but in every thing by Prayer, and ſupplication with thanksgiving let your requeſts be made known unto God.
And How they muſt Pray, you may gather from 2 Chron. 6.29. In caſe of dearth, Peſtilence, blaſting, mildew, locuſts, caterpilers, 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 ſore, and his own grief, and ſhall ſpread forth his hands in this houſe, then heare thou from Heaven, &c.] I am not ſpeaking of the Preſcribed Prayers of the Church, nor denying the lawfullneſs 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 griefe, it is becauſe you are too much unacquainted with yourſelves, and ſtrangers to thoſe Hearts where the greateſt of your ſores and griefes are lodged.
And whether Good Hearts ſhould be opened in holy Conference, (as well as Prayer) you may eaſily determine from the command of God▪ 1 Pet. 4.10.11. [As every man hath received the gift, ſo miniſter the ſame one to another, as good ſtewards of the manifold grace of God] If any man ſpeak, let him ſpeak as the oracles of God. Eph 4.29. [Let no corrupt communication proceed out of your mouth, but that which is good, to the uſe of edifying, that it may miniſter grace unto the hearers] Heb. 3.13. [exhort one another daily while it is called To day, leſt any of you be hardened through the deceitfullnes of ſin.] Pſal. 37.30, 31. [The mouth of the Righteous ſpeaketh wiſdome, and his tongue talketh of judgment: The Law of his God is in his heart &c] Pſal. 71.8. Let my mouth be filled with thy Praiſe and with thy honour all the day. Pro. 10.11. The mouth of a Righteous man is a Well of life] 21. The lips of the Righteous feed many] And Chriſt himſelf decideth it expreſly, Math. 12.34.35. [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;
For a man that hath no Heart to Prayer or Holy conference, 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 freedome from Hypocriſie, that maketh his tongue to be ſo much unacquainted with the goodneſs of his Heart, this is but to play the Hypocrite to prove that he is no Hypocrite: and to cover his Ignorance in the 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 Lawes of God, and his owne 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 plaine, to men that can ſee that it is your ſtrangneſs to your ſelves, 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 your ſelves, when you ſhould beg his grace; and ſo little to ſay of your ſelves, 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 owne 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 your ſelves that maketh you ſo prayerleſs and mute, and ſo much ſenſe as to complaine of your darkneſs, and be willing to come into the light, it were a ſigne that light is coming in to you, and that you are in a hopefull way of cure. But when you neither know yourſelves, nor know that you do not know yourſelves, your Ignorance and Pride are like to cheriſh your Preſumption and impiety, till the Light of grace, or the fire of Hell have taught you better to know your ſelves.
2. And here you may underſtand the reaſon why people fearing God are ſo apt to accuſe and condemn themſelves, to be too much caſt downe; and why they that have cauſe of greateſt joy, do ſomtimes walk more heavily then others. It is becauſe they know more of their ſinfulneſs, and take more notice of their inward corruptions and outward failings, then preſumptuous ſinners do of theirs. Becauſe they know their faults and wants, they are caſt down; But when they come farther to ſee their intereſt in Chriſt and grace, they will be raiſed up againe. 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 knoledge of Chriſt and mercy. But he that knoweth fully both himſelf and Chriſt, both miſery and mercy, is humbled and comforted, Caſt downe and exalted. As a man that never ſaw the ſea, is not afraid of it; and he that ſeeth it but a farre off, and thinks he ſhall never come neere it, is not much afraid of it: he that is drowned in it, is worſe then afraid: and he that is toſſed by the waves, and doubteth of ever coming ſafe to harbour, is the fearfull perſon: he that is toſſed but hath good hopes of a ſafe arrivall, hath feares that are abated or overcome with hope: but he that is ſafe-landed is paſt his feares. The firſt is like him that never ſaw the miſery of the ungodly: the Second is like him that ſeeth it in generall, but thinks it doth not belong to him: the third is like the damned that are paſt remedie: the fourth is like the humbled doubting Chriſtian, that ſeeth the danger, but doth too much queſtion or forget the helpes; the fifth is like the Chriſtian of a ſtronger faith, that ſees the danger, but withall ſeeth his help and ſafety: the ſixth is like the glorifyed ſaints, that are paſt the danger.
Though the doubting Chriſtian know rot his ſincerity, and therefore knoweth not himſelf ſo well as the ſtrong believer doth, yet in that he knoweth his ſinfullneſs and unworthyneſs, he knoweth himſelf better then the preſumptuous world.
Theſe two Remarkes, with the foregoing Caution, having interpoſed (ſome what out of place) I now returne to proſecute my Exhortation, that no matters may ſeem ſo ſweet, ſo honourable, ſo great, or neceſſary, as to paſs with you for excuſes for the neglecting of the moſt diligent and impartiall ſtudy of yourſelves.