A Treatise of Knowledge and Love, Part 1 · Chapter 10
Chap. X.
Inference 4. What is the Great Plague and Divider of the Chriſtian World.
FALSELY PRETENDED KNOWLEDGE and FAITH, are the great Plague and Dividers of the Chriſtian world.
I. As to the Number of Articles, and Opinions, and Precepts, what abundance of things go with many for Certain Truth of which no mortal man hath certainty! And abundance which ſome few rare wits may know, muſt go for Evident certainties to all. It is not only our Philoſophy books, nor only our Philoſophical Schoolmens Books, which are guilty of this. There is ſome modeſty in their Videtur's: And indeed, if they would not pretend to certainty, but profeſs only to write for the ſport and exerciſe of wit, without condemning thoſe that differ from them, a man might fetch many a pleaſant vagari, if not in an over ſubtile Cajetane (who ſo oft feigneth notions and diſtinctions) yet in a Scotus, Ockam, Ariminenſis, with abundance of their diſciples, and in Thomas and many of his learned followers. But their Succeſſors can hardly forbear hereticating one another. How many ſuch a wound hath poor Durandus ſuffered? From many for his doctrine of concurſe; And by others for his pretty device to ſave the credit of our ſenſes in Tranſubſtantiation, (that there is ſtill the Matter of Bread, but not the Form, as being informed by the Soul of Chriſt, as digeſted bread in us is turned to fleſh.) Which ſaith Bellarmine is an Hereſy, but Durandus no Heretick, becauſe he was ready to be taught of the Church.
But no where do theſe Stinging Hornets ſo ſwarm as in the Councils and the Canon Law: So that ſaith the Preface to the Reformatio Legum Eccleſiaſt. Edw. 6. (John Fox.) In quo ipſo jure, neque ullum modum tenet illius impudentia, quin Leges Legibus, decreta decretis, aciis inſuper decretalia, aliis alia, atque item alia accumulet, nec ullum pene ſtatuit cumulandi finem, donec tandem ſuis Clementinis, Sixtinis, Intra & Extravagantibus, Conſtitutionibus Provincialibus & Synodalibus, Paleis, Gloſſulis, Sententiis, Capitulis, Summariis Reſcriptis, Breviculis, Caſibus longis & brevibus, ac infinitis Rhapſodiis adeo orbem confarcinavit, ut Atlas mons quo ſuſtineri coelum dicitur, huic ſi imponeretur oneri, vix ferendo ſufficeret. Which made theſe two Kings, (H. 8. and Edw. 6.) Appoint that Compendium of Eccleſiaſtical Laws as their own, K. H. firſt aboliſhing the Popes Laws (whatever ſome ſay to the contrary) his words being. [Hajus Poteſtatem huic cum divino munere ſublatam eſſe manifeſtum eſt, ut quid ſupereſſet, quo non plane fractam illius Vim eſſe conſtaret, Leges omnes, decreta atque inſtituta, quae ab authore Epiſcopo Romano profecta ſunt Prorſus abroganda cenſuimus.]
Is it poſſible that all the Clergy and Nobles of the Roman Kingdom, can be ſo Ignorant of their own and other mens Ignorance, as to take all the Decrees of the huge Volumes of their Councils for Certain Truths? Either they were certain in their Evidence of Truth, before they decreed them, or not: If they were ſo, 1. How came the debates in the Councils about them to be ſo hard, and ſo many to be diſſenters as in many of them there were. I know where Arrians or other Hereticks make up much of the Council, it is no wonder: But are the Certainties of Faith ſo uncertain to Catholick Biſhops, that a great part of them know not Certain Truths till the majority of Votes have told them they are certain. Have the poor Diſſenting-Biſhops in Council nothing of certainty on which their own and all the poor peoples Faith and Salvation muſt depend, but only this, that they are over-voted? As if the diſſenters in the Council of Trent ſhould ſay, We thought beforehand the contrary had been true; But now the Italian Biſhops being ſo numerous as to over-vote us, we will lay our own and all mens Salvation on it, that we were deceived, though we have no other reaſon to think ſo. O noble Faith and Certainty! It's poſſible one or two or three poor ſilly Prelates may turn the Scales and make up a majority, though as Learned men as Janſenius, Cuſanus or Gerſon were on the other ſide. And if the Janſeniſts Articles were Condemned, or Cuſanus his Antipapal Doctrine, lib. de Concordia, or Gerſons for the Supremacy of Councils and de Auferibilitate Papae, they muſt preſently believe that they were certainly deceived.
But what's become then of the contrary evidence which appeared before to theſe diſſenters? As ſuppoſe it were in the Council of Baſil about the Immaculate conception of Mary, or the Queſtion whether the Authority of the Pope or Council be greateſt, decided there, and at Conſtance, and whereof at Trent the Emperor and the French were of one opinion, and the Pope of another: Was it evidently true before, which is made falſe after by a Majority of Votes?
2. And if all theſe Decreed things were Evident Truths before the ſaid Decrees, why have we not thoſe Antecedent Evidences preſented to us, to convince us?
2. But if they were not Evident Truths before, what made thoſe Prelates conclude them for Truths? Did they know them to be ſuch without Evidence? This is groſſer than a preſumptuous mans believing that he ſhall be ſaved becauſe he believeth it; or their Doctrine that teach men to believe the thing is true (that Chriſt died for them) that thereby they may make it true; As if the object muſt come after the act. For then theſe Prelates do decree that to be true, which before was falſe (for ex-natura rei, one party had evidence of its falſhood) that ſo they might make it true, by decreeing that it is ſo▪
A man might Lawfully have believed his own and other mens ſenſes, that Bread is Bread, till the Council at Lateran ſub Innoc. 3. decreed Tranſubſtantiation. And O what a change did that Council make! All Chriſt's Miracles were not comparable to it, if its Decrees be true. From that day to this, we muſt renounce ſenſe, and yet believe; we muſt believe that by conſtant Miracles all Chriſtians ſenſes are deceived: And ſo that this is the difference between Chriſtians, and Infidels, and Heathens, that our Religion deceiveth all mens ſenſes (even Heathens and all, if they ſee our Sacrament,) and their Religion deceiveth no mans ſenſes, ſaith the grave Author of the Hiſtory of the Trent Council (Ed. Engl. p. 473.) [A better Myſtery was never found, than to uſe Religion to make men inſenſible.]
And what is the Omnipotent Power that doth this? ſuch a Convention as that of Trent, while with our Worceſter Pate, and Olaus Magnus, they made up a great while two and forty things called Biſhops: And after ſuch a pack of beardleſs Boys, and ignorant Fellows, created by, and enſlaved to the Pope, as Dudithius Quinqueccleſ. one of the Council deſcribeth to the Emperour; and which Biſhop Jewel in his Letter to Seign. Scipio ſaith, he took for no Council, called by no juſt Authority, &c. where were neither the Patriarchs of Conſtantinople, Alexandria, or Antioch, nor Abaſſines, nor Graecians, Armenians, Perſians, Egyptians, Moors, Syrians, Indians, nor Muſcovites, nor Proteſtants, pag. 143, 144. For, ſaith he after, pag. 489. [Now-a-days (merciful God!) the intent or ſcope of Councils is not to diſcover truth, or to confute falſhood: For theſe latter Ages, this hath been the only endeavour of the Popes to eſtabliſh the Roman Tyranny; to ſet Wars on foot, to ſet Chriſtian Princes together by the Ears, to raiſe Money—to be caſt into ſome few Bellies for Gluttony and Luſt: And this hath been the only cauſe or courſe of Councils for ſome Ages laſt paſt.] So here.
And can the Vote of a few ſuch Fellows oblige all the World to renounce all their ſenſes, who were never obliged to it before?
And all this conſiſteth in PRETENDED FAITH and KNOWLEDGE, when men muſt take on them to know what they do not know, and make Decrees and Canons, and Doctrines ſuited to their conjectures, or rather to their carnal Intereſts, and then moſt injuriouſly Father them on God, on Chriſt and the Apoſtles.
II. And as the number of Forgeries and Inventions detecteth this publick Plague, ſo doth the number of Perſons that are guilty of it. How many ſuch ſuperfluities the *And yet ſaith Zaga-Zabo in Damnian a Go…s pag. 226. Nec Patriarcha nec Epiſcopi noſtri, per ſe, nec in Conciliis putant aut opinantur ul…as leges ſe condere poſſe, quibus ad mortale peccatum obligari quis poſſet. And pag. 231. Indignum eſt peregrinos Chriſtianos tam acriter & hoſtiliter reprehendi ut ego de hac re (de delectu ciborum) & de aliis, quae minimè ad fidem veram ſpectabant, reprehenſus fui; ſed multo Conſultius, fuerit, hujuſmodi Chriſtianos homines ſive Graecos, ſive Armenos, ſive Aethiopes; ſive ex quavis Septem Chriſtianarum Eccleſiarum in Charitate & Chriſti amplexibus ſuſtinere, & eos ſine contumeliis permittere, inter alios fratres Chriſtianos vivere ac verſari; quoniam omnes filii baptiſmi ſumus, & de vera fide unanimiter ſentimus. Nec eſt cauſa cur tam acriter de caeremoniis diſceptetur niſi ut unuſquiſque ſuas obſervet, ſine odio & inſectatione aliorum, nec commerciis Eccleſiae ob id excludendus eſt, &c. Learn of a ceremonious Abaſſine.Abaſſines (in their oft Baptizings, and other trifles,) and the Armenians, Syrians, Georgians, Jacobites, Maronites, the Ruſſians, &c. Are guilty of, the deſcribers of their Rites and Religion tell us. Some would have the State of the Church in Gregory, …ſts days to be the model of our Reformation (that Pope whom Authors uſually call the laſt of the good ones, and the firſt of the bad ones:) But is there either Neceſſity or Certainty in all the ſuperfluities which the Churches then had, and which that Great Prelates Writings themſelves contain? Or were there not abundance of ſuch things then uſed as things Indifferent (of which ſee Socrates and Sozomene in the Chapters of Eaſter,) and muſt all their Indifferents be now made neceſſary to the Churches Concord and Communion? and all their uncertainties become certainties to us? ſome will have the preſent Greek Church to be the Standard: But alas, poor men, how many of theſe uncertainties, crudities and ſuperfluities are cheriſhed among them by the unavoidable Ignorance which is cauſed by their oppreſſions? To ſay no more of Rome, O that the Reformed Churches themſelves had been more innocent? But how few of them unite on the terms of ſimple Chriſtianity and Certainties? Had not Luther after all his Zeal for Reformation, retained ſome of this Leven, he could better have endured the diſſent of Zuinglius, Caroloſtadius and Oecolampadius about the Sacrament. And if his Followers had not kept up the ſame ſuperfluities, they had never ſo torn the Churches by their Animoſities, nor reſiſted and wearied peaceable Melanchthon, nor fruſtrated ſo many Conventions and Treaties for Concord, as they have done. Bucer had not been ſo cenſured; agreement had not been made ſo impoſſible: All Dury's Travels had not been ſo uneffectual. Schluſſerburgius had not found ſo many Hereſies to fill up his Catalogue with; nor Calovius ſo much matter for his virulent Pen; nor ſo many equalled Calviniſm with Turciſm; nor had Calixtus had ſuch ſcornful Satyrs written againſt him; nor the great Peace-makers, Lud. Crocius, Bergii, Martinius, Camero, Amyraldus, Teſtardus, Capellus, Placaeus, Davenant, Ward, Hall, and now Le Blank, had ſo little acceptance and ſucceſs. Had it not been for this ſpreading Plague, (the over-valuing of our own underſtandings, and the accounting our crude conceits for certainties) all theſe Church Wars had been prevented or ſoon ended: All thoſe excellent endeavours for peace had been more ſucceſsful, and we had all been One.
Had it not been for this, neither Arminians nor Antiarminians had ever ſo bitterly contended, nor ſo ſharply cenſured one another, nor written ſo many confident condemning Volumes againſt each other, which in wiſe mens Eyes do more condemn the authors; and SELF-CONCEIT, or PRETENDED KNOWLEDGE, ſhould have been the title of them all: How far I am able to prove that almoſt all their bitter and zealous contentions are about Uncertainties, and Words, the Reader may perceive in my Preface to the Grotian Religion, and if God will, I ſhall fuller manifeſt to the World. †Since done in Catholick Theology.The Synod of Dort had not had ſo great a work of it, nor the Breme and Brittain Divines ſo difficult a task, to bring and hold them to that moderation of expreſſions which very laudably they have done: (one of the nobleſt ſucceſsful attempts for peace, though little noted, which theſe ages have made.)
In a word, almoſt all the contentions of Divines, the ſects and factions, the unreconciled fewds, the differences in religion which have been the Harveſt of the Devil and his Emiſſaries in the World, have come from Pretended Knowledge and taking Uncertainties for Certain Truths.
I will not meddle with the particular Impoſitions of Princes and Prelates; not ſo much as with the German Interim: Nor the Oaths which in ſome place they take to their Synodical Decrees: much leſs will I meddle at all with any Impoſitions, Oaths, Subſcriptions Declarations, or uſages of the Kingdom where I live. As the Law forbiddeth me to contradict them, ſo I do not at all here examine or touch them, but wholly paſs them by: which I tell the Reader once for all, that he may know how to interpret all that I ſay. Nor is it the error of Rulers that I primarily detect, but of humane corrupted Nature, and all ſorts of men: Though where ſuch an Errour prevaileth, alas, it is of far ſadder conſequence in a Publick perſon, a Magiſtrate, or a Paſtor, that preſumeth to the hurt of Publick Societies, than of a private man, who erreth almoſt to himſelf alone.
I profeſs to thee, Reader, that (next to God's ſo much deſerting ſo Great a part of this world) there is nothing under the Sun, of all the affairs of mankind, that hath ſo taken up my thoughts with mixtures of indignation, wonder, pity and ſollicitude for a cure, as this one vice; A PROUD or UNHUMBLED UNDERSTANDING by which men live in PRETENDED KNOWLEDGE and FAITH,☜ to the deceit of themſelves and others, the bitter cenſuring and perſecuting of Diſſenters, yea of their Modeſt Suſpending Brethren, tear Churches and Kingdoms, and will give no Peace, nor Hopes of Peace to themſelves, their Neighbours, or the World! Lord! Is there no Remedy, no Hope from Thee, though there be none from Man?
1. Among Divines themſelves, that ſhould not only have Knowledge enough to know their own Ignorance, but to Guide the People of God into the ways of Truth, and Love, and Peace; O how lamentably doth this vice prevail! To avoid all offence, I will not here at all touch on the caſe of any that are ſuppoſed to have a hand in any of the ſufferings of me, and others of my mind; or of any that in Points of Conformity differ from me: Remember that I meddle not with them at all: But even thoſe that do no way differ among themſelves as Sect and Sect, or at leaſt, that all pretend to Principles of Forbearance, Gentleneſs and Peace, yet are wofully ſick of this diſeaſe.
And yet that I may wrong none, I will premiſe this publick Declaration to the World, that in the Countrey where I lived, God in great mercy caſt my lot among a company of ſo humble, peaceable, faithful Miniſters (and People) as free from this Vice as any that ever I knew in the world; who, as they kept up full Concord among themſelves, without the leaſt diſagreement that I remember, and kept out Sects and Hereſies from the People; ſo their converſe was the joy of my life, and the remembrance of it will be ſweet to me while I live; and eſpecially the great ſucceſs of our labours, and the quiet and concord of our ſeveral Flocks, which was promoted by the Paſtors humility and concord. Though we kept up conſtant Diſputations, none of them ever turned to ſpleen, or diſpleaſure, or diſcord among us.
And I add, in thankfulneſs to God, that I am now acquainted with many Miniſters in and about London, of greateſt note, and labour, and patience, and Succeſs, who are of the ſame Spirit, Humble and Peaceable, and no confident troublers of the Churches with their Cenſoriouſneſs, and high eſteem of their own opinions: Who trade only in the ſimple Truths of Chriſtianity, and love a Chriſtian as a Chriſtian, and joyn not with Back-biters nor factious ſelf-conceited men, but ſtudy only to win Souls to Chriſt, and to live according to the Doctrine which they preach: And both the former and theſe, have theſe ten *Now it is above 22 years that they have been ejected 1684.years ſince they were ejected, continued their humility and peaceableneſs, fearing God and honouring the King.
And I further add that thoſe Private Chriſtians with whom I moſt converſe are many of them of the ſame Strain, ſuſpecting their own underſtandings, and ſpeaking evil of no man ſo forwardly as of themſelves.
So that in theſe Miniſters and people of my moſt intimate acquaintance, experience convinceth me, that this grand diſeaſe of corrupted nature is cureable, and that God hath a people in the world, that have learnt of Chriſt to be meek and lowly,James 3.17. who have the wiſdom from above, which is firſt pure, and then peaceable, gentle, eaſy to be intreated full of mercy and good fruits, and the fruit of mercy is ſown in peace of theſe peace-makers. I ſee in them a true Conformity to Chriſt, and a grand difference between them and the furious fiery pretenders to more wiſdom; And the two ſorts of Wiſemen and Wiſdom excellently deſcribed by James, Chap. 3. I have ſeen in two ſorts of Religious people among us, moſt lively exemplified before our Eyes. God hath a people that truly honour him in the world.
But O that they were more! And O that they were more perfect! Alas what a number are there that are otherwiſe?
Even among Divines this Plague is moſt pernicious, as being of moſt publick influence. Take him that never had a natural acuteneſs of wit, nor is capable of judging of difficult points, if he be but of long ſtanding and grey hairs, and can preach well to the people, and have ſtudied long, he is not only confident of his fitneſs to judge of that which he never underſtood,Yea now it is alſo young ignorant Novices that are ſick of the ſame feaveriſh temerity. but his Reputation of wiſdom muſt be kept up among the people by his Supercilious talking againſt what he underſtandeth not: Yea if he be one that never macerated his fleſh with the difficult and long ſtudies of the matter, without which hard points will never be well digeſted and diſtinctly underſtood, yet if he be a Doctor, and have lived long in a reputation for wiſdom, his Ignorant flaſhy Conjectures, and haſty ſuperficial apprehenſions, muſt needs go for the more excellent Knowledge: And if you put him to make good any of his Contradictions to the truth, his Magiſterial contempt, or his uncivil wrath and unmannerly interruptions of you in your talk muſt go for reaſon: And if he cannot reſiſt the ſtrength of your evidence, he cannot bear the hearing of it, but like a ſcold rather than a Scholar, taketh your words out of your mouth before you come to the end: As if he ſaid, Hold your tongue and hear me who am wiſer: I came to Teach, and not to Hear. If you tell him how uncivil it is not patiently to hear you to the end, he thinks you wrong him, and are too bold to pretend to a liberty to ſpeak without interruption; Or he will tell you that you are too long; he cannot remember all at once. If you reply that the ſenſe of the forepart of a Speech uſually depends much on the latter part; and he cannot have your ſence till he have all; and that he muſt not anſwer, before he underſtandeth you; and that if his memory fail he ſhould take notes, and that to have uninterrupted turns of ſpeaking is neceſſary in the order of all ſober conferences, without which they will be but noiſe and ſtrife; he will let you know that he came not to hear or keep any Laws of Order or Civility, but to have a combat with you for the reputation of wiſdom or Orthodoxneſs And what he wants in Reaſon and Evidence, he will make up in ignorant Confidence and Reviling, and call you by ſome ill Name or other, that ſhall go for a Confutation.
But yet this is not the uſual way: It is too great a hazard to the reputation of their wiſdom to caſt it on a diſpute. The common way is never to ſpeak to the Perſon himſelf, but if any one croſs their conceits, or become the object of their envy, they backbite him among thoſe that reverence their wiſdom, and when they are ſure that he is far enough out of hearing, they tell their credulous Followers, O ſuch a man holdeth unſound or dangerous Opinions! Take heed how you hear him, or read his writings, [this or that Hereſie they ſavour of:] when the poor man knoweth not what he talketh of. And if any one have the wit to ſay to him, [Sir, he is neither ſo ſottiſh, nor ſo proud, as to be uncapable of inſtruction; if you are ſo much wiſer than he, why do you not teach him?] He will excuſe his omiſſion and his commiſſion together with a further calumny, and ſay, Theſe erroneous perſons will hear no reaſon: It is in vain. If he be asked [Sir, did you ever try?] it's like he muſt confeſs that he did not; unleſs ſome magiſterial rebuke once went for Evidence of truth. If the hearers (which is rare) have ſo much Chriſtian wit and honeſty, as to ſay, [Sir, Miniſters above all men muſt be no back-biters, nor unjuſt: you know it is unlawful for us to judge another man, till we hear him ſpeak for himſelf: If you would have us know whether he or you be in the right, let us hear you both together:] His anſwer would be like Cardinal Turnon at the conference at Poiſie, and as the Papiſts ordinarily is, [It is dangerous letting Hereticks ſpeak to the People, and it agreeth not with our zeal for God to hear ſuch odious things uttered againſt the Truth.
In a word, There are more that have the Spirit of a Pope in the World than one, even among them that cry out againſt Popery; and that would fain be taken for the Dictators of the World, whom none muſt diſſent from, much leſs contradict. And there are more Idolaters than Heathens, who would have their Ignorant underſtandings to be inſtead of God, the uncontrolled director of all about them.
But if theſe men have not any confidence in their ſelf-ſufficiency, if they can but embody in a ſociety of their minds, or gather into a Synod, he muſt needs go for a proud and arrogant Schiſmatick at leaſt, that will ſet any Reaſon and Evidence of Truth, againſt their Magiſterial Ignorance, when it is the Major Vote.
The very Truth is, The great Benefactor of the World hath not been pleaſed to diſpenſe his Benefits Equally, but with marvellous diſparity: As he is the God of Nature, he hath been pleaſed to give a natural capacity for judiciouſneſs and acuteneſs in difficult ſpeculations but to few. And as he is the Lord of all, he hath not given men equal educacation, nor advantages for ſuch extraordinary knowledge: Nor have all that have leiſure and capacity, ſelf denyal and patience enough for ſo long and difficult ſtudies: But the Devil and our ſelves have given to all men Pride enough to deſire to be thought to be wiſer and better than we are: And he that cannot be equal with the wiſeſt and beſt would be thought to be ſo: And while all men muſt needs ſeem wiſe, while few are ſo indeed, you may eaſily ſee what muſt thence follow.
2. And it is not Divines only, but all ranks of people, who are ſick of this diſeaſe. The moſt unlearned ignorant people, the ſillieſt Women, if they will not for ſhame ſay that they are wiſer than their Teachers in the general, yet when it cometh to particular caſes, they take themſelves to be always in the right; and O how confident are they of it! And who more peremptory and bold in their judgments than thoſe that leaſt know what they ſay? It is hard to meet with a perſon above eighteen or twenty years of age, that is not notably tainted with this malady.
And it is not only theſe great miſchiefs in matters of Religion which ſpring from ſelf-conceitedneſs, but even in our common converſe, it is the cauſe of diſorder, ruin and deſtruction: For it is the common vice of blinded nature, and it is rare to meet with one that is not notably guilty of it: When they are paſt the ſtate of profeſſed Learners.
1. It is ordinary for ſelf-conceited Perſons to ruine their own Eſtates, and Healths, and Lives. When they are raſhly making ill Bargains, or undertaking things which they underſtand not, they ruſh on till they find their error too late, and their Poverty, Priſons or ruined Families, muſt declare their ſin. For they have not humility enough to ſeek Counſel in time, nor to take it when it is offered them. What great numbers have I heard begging relief from others, under the confeſſion of this ſin?
And far more, even the moſt of Men and Women, overthrow their Health, and loſe their Lives by it. Experience doth not ſuffice to teach them, what is hurtful to their Bodies; and as they know not, ſo you cannot convince them that they know not. Moſt Perſons by the exceſs in quantity of food, do ſuffocate Nature, and lay the Foundation of future Maladies. And moſt of the Diſeaſes that kill men untimely are but the effects of former Gluttony or Exceſs. But as long as they feel not any preſent hurt, no man can perſwade them but their fulneſs is for their Health, as well as for their Pleaſure. They will laugh perhaps at thoſe that tell them what they do, and what Diſeaſes they are preparing for: Let Phyſicians (if they be ſo honeſt) tell them, [It is the perfection of the nutritive Juices, the Blood and nervous Oyl, which are the cauſes of Health in man: Perfect Concoction cauſeth that perfection: Nature cannot perfectly concoct too much, or that which is of too hard digeſtion: While you feel no harm, your Blood groweth diſ-ſpirited, and being but half concocted, and half Blood, doth perform its Office accordingly by the halves; till crudities are heaped up, and obſtructions fixed, and a Dunghil of Excrements, or the diſ-ſpirited humours are ready to take in any Diſeaſe, which a ſmall occaſion offereth; either Agues, Feavers, Coughs, Conſumptions, Pleuriſies, Dropſies, Colicks and Windineſs, Head-achs, Convulſions, &c. or till the Inflammations or other Tumors of the inward Parts, or the torment of the Stone in Reins or Bladder, do ſharply tell men what they have been doing. A clean Body and perfect Concoction, which are procured by Temperance and bodily Labours, which ſuſcitate the Spirits, and purifie the Blood, are the proper means which God in the courſe of nature hath appointed, for a long and healthful Life.]
This is all true, and the reaſon is evident, and yet this talk will be but deſpiſed and derided by the moſt; and they will ſay, [I have ſo long eaten what I loved, and lived by no ſuch rules as theſe, and I have found no harm by it.] Yea if Exceſs have brought Diſeaſes on them, if Abſtinence do but make them more to feel them; they will rather impute their illneſs to the Remedy, than to the proper cauſe. And ſo they do about the quality as well as the quantity: Self-conceitedneſs maketh men uncureable. Many a one have I known that daily lived in that fulneſs which I ſaw would ſhortly quench the Vital Spirits; and fain I would have ſaved their Lives; but I was not able to make them willing: Had I ſeen another aſſault them, I could have done ſomewhat for them, but when I foreſaw their death, I could not ſave them from themſelves. They ſtill ſaid, they found their meaſures of eating and drinking (between Meals) refreſh them, and they were the worſe, if they forbore it, and they would not believe me againſt both Appetite, Reaſon and Experience: And thus have I ſeen abundance of my acquaintance wilfully haſten to the Grave: And all long of an unhumbled, ſelf-conceited underſtanding, which would not be brought to ſuſpect it ſelf, and know its error.
2. And O how often have I ſeen the deareſt Friends thus kill their Friends; even Mothers kill their deareſt Children, and too oft their Husbands, Kindred, Servants and Neighbours by their ſelf-conceit and confidence in their ignorance and error? Alas what abundance empty their own Houſes, gratifie covetous Landlords, that ſet their Lands by Lives, and bring their deareſt Relations to untimely ends, and a wiſe man knoweth not how to hinder them! How oft and oft have I heard ignorant Women confidently perſwade even their own Children to eat as long as they have an Appetite, and ſo they have vitiated their Blood and Humours in their Childhood, that their Lives have been either ſoon ended, or ever after miſerable by Diſeaſes! How oft have I heard them perſwade ſick or weak diſeaſed Perſons, to eat, eat, eat, and take what they have a mind to, when unleſs they would Poyſon them, or cut their Throats, they could ſcarce more certainly diſpatch them? How oft have theſe good Women been perſwading my ſelf, that eating and drinking more would make me better, and that it is Abſtinence that cauſeth all my illneſs, (when Exceſs in my Childhood cauſed it;) as if every wiſe Woman that doth but know me, knew better what is good for me, than my ſelf after threeſcore years experience, or than all the Phyſicians in the City? And had I obeyed them, how many years ago had I been dead?
How ordinary is it for ſuch ſelf-conceited Women to obtrude their skill and Medicines on their ſick Neighbours, with the greateſt confidence, when they know not what they do? yea upon their Husbands and their Children? One can ſcarce come about ſick Perſons, but one Woman or other is perſwading them to take that, or do that which is like to kill them: Many and many when they have brought their Children to the Grave, have nothing to ſay but [I thought this or that had been beſt for them.]
But you'l ſay, [They do it in love; they meant no harm.] I anſwer, ſo falſe Teachers deceive Souls in Love. But are you content your ſelves to be kill'd by Love? If I muſt be kill'd, I had rather an Enemy did it than a Friend, I would not have ſuch have the guilt or grief. Love will not ſave mens lives if you give them that which tends to kill them.
But you'l ſay, [We can be no wiſer than we are: If we do the beſt we can, what can we do more?
I anſwer, I would have you not think your ſelves wiſer than you are: I would write over this word five hundred times if that would cure you. About matters of Diet and Medicines, and Health, this is it that I would have you do to ſave you from killing your ſelves and your Relations. 1. Pretend not to know upon the report of ſuch as your ſelves, or in matters that are difficult and beyond your skill; or where you have not had long conſideration and experience. Meddle with no Medicining, but what in common eaſy caſes the common judgment of Phyſicians and common Experience have taught you.
2. If you have not Money to pay Phyſicians and Apothecaries, tell them ſo, and deſire them to give you their counſel freely, and take not on you to know more than they that have ſtudied and practiſed it all their (riper part of their) lives.
3. Suſpect your underſtandings, and conſider how much there may be unknown to you, in the ſecreſie and variety of Diſeaſes, difference of temperatures, and the like, which duplicate page duplicate page may make that hurtful which you conceit is good. Therefore do nothing raſhly and in ſelf-conceited confidence, but upon the beſt advice ask the Phyſician whether your Medicines and Rules are ſafe.
4. And be ſure that you do rather too little than too much: What abundance are there, eſpecially in the ſmall Pox and Feavers, that would have ſcaped, if Women (yea and Phyſicians) would have let them alone, that die becauſe that Nature had not leave to cure them, being diſturbed by miſtaken Uſages or Medicines. Diſeaſes are ſo various and ſecret, and Remedies ſo uncertain, that the wiſeſt man alive that hath ſtudied and practiſed it almoſt all his riper days (were it an hundred years) muſt confeſs that Phyſick is a hard, a dark, uncertain work, and ordinary caſes (much more extraordinary) have ſomewhat in them which doth ſurpaſs his skill: And how then come ſo many Medicining Women to know more than they?
But you'l ſay, [We ſee that many miſcarry by Phyſicians, and they ſpeed worſt that uſe them moſt.]
I anſwer. But would they not yet ſpeed worſe if they uſed you as much? If they are too ignorant, how come you to be wiſer? If you are, teach them your Skill.
But I muſt add, that even Phyſicians guilt of the ſin which I am reproving doth coſt many a hundred perſons their lives, as well as yours. Even too many Phyſicians who have need of many daies enquiry and obſervations truly to diſcover a diſeaſe, do kill men by raſh and haſty judging (I talk not of the Cheating ſort that take on them to know all by the Urine alone, but of honeſter and wiſer men.) It is moſt certain that old Celſus ſaith, that a Phyſitian is not able faithfully to do his Office, for very many Patients: A few will take up all his time. But they that gape moſt after money, muſt venture upon a ſhort ſight, and a few words, and preſently reſolve before they know, and write down their directions while they are ignorant of one half, which if they knew, would change their Counſels! And ſuch is mans body and its diſeaſes, that the overſight or ignorance of one thing among twenty is like enough to be the patients death. And how wiſe, expedient and vigilant muſt he be that will commit no ſuch killing overſight?
And as too many medicine a man whom they know not, and an unknown diſeaſe, for want of juſt deliberation; ſo too many venture upon uncertain and untryed medicines, or raſhly give that to one in another caſe, which hath profited others. In a word, even raſh Phyſicians have cauſe to fear leſt by prefidence and haſty judging, more ſhould die by their miſtakes than do by murderers, that I ſay not by Souldiers in the world: And leſt their deareſt friends ſhould ſpeed worſe by them, than by their greateſt Enemies. For as Seamen and Souldiers do boldly follow the trade, when they find that in ſeveral Voyages and Battels they have eſcaped; but yet moſt or very many of them are drowned or killed at the laſt; So he that is tampering over-much with medicines, may ſcape well and boaſt of the Succeſs a while: But at laſt one blood-letting, one Vomit, one Purge or other medicine may miſcarry by a ſmall miſtake or accident, and he is gone. And there are ſome perſons ſo Civil, that if a raſh or unexperienced Phyſician be their Kinſman, Friend, or Neighbour, they will not go to an abler man, leſt they be accounted unfriendly, and diſoblige him; And if ſuch ſcape long with their lives, they may thank Gods mercy and not their own wiſdom. Souldiers kill enemies, and unskilful raſh Phyſicians kill their friends.
But you'l ſay; They do their beſt, and they can do no more. I anſwer as before, 1. Let them not think that they know what they do not know; but ſufficiently ſuſpect their own underſtandings. 2. Let them not go beyond their knowledge: How little of our kind of Phyſick did the old Phyſicians (Hypocrates, Galius, Celſus, &c.) give? Do not too much. 3. Venture not raſhly without full ſearch, deliberation, Counſel and Experience. O how many die by haſty judging, and raſh miſtakes! Phyſicians muſt pardon my free ſpeaking or endure it: for I conceive it neceſſary: It hath not been the leaſt part of the Calamity of my Life to ſee my Friends and other worthy perſons killed by the Ignorance or Haſtineſs of Phyſicians: I greatly reverence and honour thoſe few that are men. 1. Of clear ſearching judicious heads, 2. Of great reading, eſpecially of other mens Experiences, 3. Of great and long Experience of their own, 4. Of preſent Sagacity and ready memory to uſe their own experiments, 5. Of Conſcience and cautelouſneſs to ſuſpect and know before they haſtily Judge and Practice. I would I could ſay that ſuch are not too few. But I muſt ſay to the people, as you love your lives take heed of all the reſt: A high-way Robber you may avoid or reſiſt with greater probability of ſafety, than ſuch men: How few are they that are kill'd by Thieves or in Duels, in compariſon of thoſe that are kill'd by Phyſicians, eſpecially confident young men that account themſelves wits, and think they have hit on ſuch Philoſophical principles as will better ſecure both their Practice and Reputation than old Phyſicians Doctrine and Experiences could do? Confident young men of unhumbled underſtandings preſently truſt their undigeſted thoughts, and raſhly uſe their poor ſhort experiments, and truſt to their new conceptions of the Reaſons of all Operations; and then they take all others for meer Empyricks in compariſon of them: And when all is done, their pretended Reaſon for want of full Experience and Judgment to improve it, doth but enable them to talk and boaſt, and not to heal; and when they have kill'd men, they can juſtify it, and prove that they did it Rationally, or rather that it was ſomething elſe, and not their error that was the cauſe. They are wits and men of rare inventions, and therefore are not ſuch fools as to confeſs the Fact. How oft have I ſeen men of great worth, ſuch as few in an age ariſe too who having a high eſteem of an injudicious unexperienced Phyſician, have ſealed their erroneous kindneſs with their blood? How oft have I ſeen worthy perſons deſtroyed by a pernicious medicine clear contrary to what the nature of the diſeaſe required, who without a Phyſician might have done well? Such ſorrows juſt now upon me make me the more plain and copious in the Caſe. And yet alas I ſee no hope of amendment probable! For, 1. Many hundred Miniſters being forbidden to Preach the Goſpel and caſt out of all their livelyhood, for not Promiſing, Aſſerting, Swearing and doing all that is required of them, many of theſe think that neceſſity alloweth them to turn Phyſicians, which they venture on upon ſeven years ſtudy when Seven, and Seven, and Seven, is not enough, though advantaged by the help of other mens experiments. 2. And others ruſh on Practice in their youth, partly becauſe they have not yet knowledge enough to diſcern uncertainties and difficulties in the Art, or to ſee what is further neceſſary to be known. And partly, becauſe they think that ſeeing Skill muſt be got by experience, uſe muſt help them to that experience, and all men muſt have a beginning. 3. And when they do their beſt, they ſay, God requireth no more. 4. And they hope if they kill one, they cure many.
But O that they had the Sobriety to conſider, 1. That the Phyſician is but One man; And will his maintenance or livelyhood excuſe him for killing many? 2. That even one mans Life is more precious than one mans maintenance, or fuller ſupply: Is it not honeſter to beg your bread? 3. That killing men by virtue of your trade without danger to you doth but hinder your Repentance, but not ſo much extenuate your ſin as many think: Which is aggravated in that you kill your friends that truſt you, and not Enemies that oppoſe you or avoid you. 4. Your experience muſt not be got by killing men, but by accompanying experienced Phyſicians till you are fit to practice: And if you cannot ſtay ſo long for want of maintenance, beg rather than kill men, or betake you to ſome other trade.
But if you be too Proud or Confident to take ſuch Counſel, I ſtill adviſe all that love their lives, that they chooſe not a Phyſician under fourty years old at leaſt, and if it may be, not under ſixty, unleſs it be for ſome little diſeaſe or remedy, which hath no danger, and where they can do no harm, if they do no good: Old men may be ignorant, but Young men muſt needs be ſo, for want of experience, though ſome few rare perſons are ſooner ripe than others.
And whereas they ſay that they Cure more than they Kill; I wiſh that I had reaſon to believe them: I ſuppoſe that if more of their patients did not live than die, they would ſoon loſe their practice: But it's like the far greateſt part of thoſe that live, would have lived without them, and perhaps have been ſooner and eaſier cured, if nature had not by them been diſturbed.
And what calling is there in which haſty judging and conceits of more knowledge than men have, doth not make great confuſion and diſappointment? If a Fool that rageth and is confident be a Pilot; woe to the poor Seamen and Paſſengers in the Ship.
If ſuch a one be Commander in an Army, his own and other mens Blood or Captivity, muſt cure his confidence and ſtay his rage. For ſuch will learn at no cheaper a rate.
How oft hear we ſuch Workmen, Carpenters, Maſons, &c. raging confident that their way is right, and their work well done, till the ruin of it confute and ſhame them?
If this diſeaſe take hold of Governours, who will not ſtay to hear all parties, and know the Truth, but take up reports on truſt, from thoſe that pleaſe or flatter them, or judge preſently before impartial tryal, and hearing all, woe to the land that is ſo governed. The wiſeſt and the beſt man muſt have due information, and time, patience and conſideration to receive it, or elſe he may do as David between Mephiboſheth and Ziba, and cannot be juſt.
What an odious thing is a partial, blind, raſh, haſty and impatient judge, that cannot hear, think and know before he judgeth? Such the old Chriſtians had to do with among their Perſecutors, who knew not what they held or what they were, and yet could judge them, and cruelly execute them. And ſuch were Tacitus and other old Hiſtorians that from common prejudice ſpake words of contempt or reproach of them. The Chriſtians were glad when they had a Trajan, an Antonine, an Alexander Severus, &c. to ſpeak to, that had Reaſon and Sobriety, to hear their cauſe. Among the Papiſts, the old Reformers and Martyrs took him for a very commendable judge or Magiſtrate, that would but allow them a Patient hearing, and give them leave to ſpeak for themſelves. Truth and Godlineſs have ſo much evidence, and ſuch a teſtimony for themſelves in the Conſcience of Mankind, as that the Devil could never get them ſo odiouſly thought of and ſo hardly uſed in the World, but only by keeping them unknown, which is much by expelling and ſilencing their defenders, (who ſpeed well ſometime if an Obadiah hide them by fifties in a Cave,) and by tempting their Judges to hear but ſome ſuperficial narrative of their cauſe, and to have but a glimpſe of the outſide as in tranſitu, [and to ſee only the back-parts of it, yea but the clothing; which is commonly ſuch as are made by its Enemies; Good men and cauſes are too oft brought to them, and ſet out by them, as Chriſt with his Scarlet Robe, his Reed and Crown of Thorns, and then they ſay, Behold the man; and when they have cryed out, [Blaſphemy, and an Enemy to Caeſar] they write over his croſs in ſcorn; The King of the Jews. Cain had not Patience to hear his own Brother▪ and weigh the Caſe, no not after that God had admoniſhed him: But he muſt firſt hate and murder, and afterward conſider why, when it is too late. Judas muſt know his Maſters Innocency, and what he had done, in deſpair to hang himſelf. And ſo wiſe Achitophel cometh to his end. If David would have pondred his uſage of Uriah as much in time as he did when Nathan had awakened his reaſon, O what had he prevented: If Paul had weighed before, the caſe of Chriſtians, as he did when Chriſt did ſtop his rage, he had not incurred the guilt of Perſecution and the Martyrs Blood: But he tells us that he was exceedingly mad againſt them: And it is madneſs indeed to venture on Cruelty and Perſecution, and not ſtay firſt to underſtand the cauſe, and conſider why, and what is like to be the end.
How ordinarily in the world are the excellenteſt men on Earth, for Wiſdom and Holineſs (ſuch as Ignatius, Cyprian, and the reſt of the Antient Martyrs; and ſuch as Athanaſius, Chryſoſtom, &c.) reviled, and uſed as if they were the baſeſt Rogues on Earth, laid in Jails, baniſhed, ſilenced, murdered, and all this by men that know not what they are, and have no true underſtanding of their cauſe? Men of whom the world was not worthy, wandred up and down, in Dens, and Caves, and ſuffered joyfully the ſpoiling of their goods, yea and death it ſelf, Heb. 11. from men that Judged before they knew? Many a Great Man and Judge that hath condemned Chriſt's Miniſters as Hereticks, falſe Teachers, unworthy to preach the Goſpel, have been ſuch as underſtand not their Baptiſm, Creed or Catechiſm, and have need of many years teaching to make them know truly but thoſe Principles that every Child ſhould know. There needs no great learning, wiſdom, ſobriety or honeſty to teach them to cry out, [You are a Rogue, a Seducer, a Heretick, a Schiſmatick, diſobedient, ſeditious; or, Away with ſuch a fellow from the Earth; it is not fit that he ſhould live, Act. 22.22. and 21.26. Or, Away with him, Crucifie him, give us Barabbas: or to ſay, We have found this man a peſtilent fellow, a mover of Sedition, a Leader of a Sect, that teacheth contrary to the Decrees of Caeſar, &c.] But patience till the Cauſe were fully tryed, and all things heard and equally weighed, would prevent moſt of this.
I know that ignorance and weakneſs of Judgment is the common calamity of mankind, and there is no hope of curing us by unity in high degrees of knowledge. And though Teachers are, and muſt be a great ſtay to ignorant Learners; yet alas! how can they tell which are the wiſeſt Teachers, and whom to chuſe? When all pretend to Wiſdom, and no man can judge of that which he neither hath nor knoweth; and even the Roman Sect who pretend moſt to Infallibility, have ſo exceeded all men in their Errour, as to make it a part of Religion, neceſſary to our poſſeſſions, communion, dominion, and ſalvation, to maintain the falſhood of God's Natural Revelations to the ſenſes of all ſound men in the world. How ſhall one that would learn Philoſophy know in this Age, what Sect to follow, or what Guide to chuſe? Hence is our Calamity, and the Remedy will be but imperfect till the time of perfection come.
But yet we are not remedileſs 1,. If men would but well lay in, hold faſt, love, and faithfully improve the few neceſſary Eſſential Principles. 2. If they would make them a Rule in trying what is built upon them; and receive nothing that certainly contradicteth them. 3. If they would ſtay, think and try, till their thoughts are well digeſted, and all is heard, before they take in doubtful things. 4. If they will carry themſelves as humble Learners to thoſe whoſe wiſdom is conſpicuous by its proper light, eſpecially the concordant Paſtors of the Churches. 5. And if they will not quarrel with Truth for every difficulty which they underſtand not, but humbly, as Learners, ſuſpect their own wit, till their Teachers have helpt them in a leiſurely and faithful tryal; by ſuch means the miſchief of Errour and Raſhneſs might be much avoided.
In common matters neceſſity and undeniable experience doth ſomewhat rebuke and reſtrain this vice. If Children ſhould ſet their wits againſt their Parents, or Scholars preſently diſpute it with their Maſters, Nature and the Rod would rebuke their pride and folly. If they that never uſed a Trade, ſhould preſently take themſelves to be as wiſe as the longeſt practicers, who would be Apprentices? And if an unskilful Muſician, Painter, Poet, or other ſuch like, ſhall be confident that he is as good at his work as any, ſtanders by will not eaſily cheriſh his folly, as being not blinded by his ſelf-love. A good workman ſhall have moſt praiſe and practice. Buyers will convince the ignorant boaſters by forſaking ſuch mens ſhops: As it is with ſelf-conceited ignorant Writers, who are reſtrained by the people, who will not buy and read their Books. And uſually Good and Bad Judges, Magiſtrates, Lawyers, Souldiers, Pilots, Artificers, are diſcerned by moſt that are capable of judging; becauſe, 1. Theſe are matters where the common ſenſe and experience of mankind doth render them ſomewhat capable of judging, and ſave them from deceit. 2. And here is not uſually ſuch deep and long Plots and endeavours to deceive as in matters of Speculation, and ſpecially Religion and Policy there is. 3. And the Devil is not ſo concerned and induſtrious to deceive men in matters of ſo low importance. 4. And if one be deceived, many are ready to rectifie him. 5. And Mens Intereſt here is better underſtood in bodily matters, and they are not ſo willing to be deceived. A poor man can eaſily diſcern between a charitable man, and an uncharitable; between a merciful and an oppreſſing Landlord: We diſcern between diligent and ſlothful Servants; but in matters that are above our reach, which we muſt take on truſt, and know not whom to truſt, the difficulty is greater: Where the Errour and Haſte of either party will breed miſchief, but much more of both: If the Phyſician, or other Undertaker be Confident in his Errour, and precipitant, he will impoſe ruine on mens health, as I have ſaid: And if the Patient be ſelf-conceited and raſh in his choice, he is like to ſuffer for it: But when both Phyſician and Patient are ſo, what hope of eſcape? And eſpecially when through the great imperfection of mans underſtanding, not one of a multitude is clear and skilful in things that are beyond the reach of ſenſe: And if one man, after great experience, come to be wiſer than the reſt, the hearer knoweth it not, and he muſt caſt out his Notions among as many aſſailing Warriours, as there are ignorant ſelf-conceited hearers preſent (and that is uſually as there are perſons:) And when every one hath poured out his confidence againſt it, and perhaps reproached the Author as erroneous, becauſe he will know more than they, and will not reverence their known miſtakes, alas! how ſhall the perſon that we would inſtruct (be it for Health or Soul) be able to know which of all theſe to truſt as wiſeſt?
But the ſaddeſt work is that forementioned, in Churches, Kingdoms, Families and Souls. I muſt expect that opening the Crime will exaſperate the Guilty: But what remedy? 1. Should I largely open what work this maketh in Families, I have too much matter for the complaint. If the Wife differ from the Husband, ſhe ſeemeth always in the right: If the Servant differ from the Maſter, and the Child from the Parent (if a little paſt infancy) they are always in the right. What is the Contention in Families, (and in all the World) but who ſhall have his way and will? If they are of ſeveral Parties in Religion, or if any be againſt Religion it ſelf, if they be fooliſh, erroneous, or live in any ſin, that can without utter impudence be defended, ſtill they are able to make it good: And, except Children at School, or others that profeſſedly go to be taught, whom can we meet with ſo ignorant or miſtaken, that will not ſtill think when even Superiours differ from them, and reprove them, that they are in the right.
2. And what miſchiefs doth it cauſe in Churches? When the Papal Tyrannical part are ſo confident that they are in the right, that when they ſilence Preachers, and Impriſon and burn Chriſtians, they think it not their duty ſo much as to hear what they have to ſay for themſelves. Or if they hear a few words, they have not the patience to hear all, or impartially to try the cauſe: But they are ſo full of themſelves and over wiſe, that it muſt ſeem without any more ado a crime to diſſent from them, or contradict them. And thus proud ſelf-conceitedneſs ſmiteth the Shepherds, ſcattereth the flocks, and will allow the Church of Chriſt no Unity or Peace. And the popular croud are uſually or oft as ſelf-conceited in their way; And if they never ſo unreaſonably oppoſe their Teachers, how hard is it to make them know or once ſuſpect that they are miſtaken? O what mutinies in Chriſts Armies, what Schiſms, what Confuſions, what Scandals, what perſecutions in the Church, what falſe accuſations, what groundleſs cenſures, do proud ſelf-conceited underſtandings cauſe?
But ſcarce any where is it more lamentably ſeen than among injudicious, unexperienced Miniſters. What work is made in the Chriſtian world, by Sect againſt Sect, and Party againſt Party, in caſes of controverſy, by moſt mens bold and confident judging of what they never truly ſtudied, tried or underſtood? Papiſts againſt Proteſtants, Proteſtants againſt Papiſts, Lutherans (or Arminians) and Calviniſts, &c. uſually charge one another by bare hear-ſay, or by a few ſentences or ſcraps Collected out of their writings by their adverſaries, contrary to the very Scope of the whole diſcourſe or context. And men cannot have leiſure to peruſe the books and to know before they judge. And then they think that ſeeing their Reverend Doctors have ſo reported their adverſaries before them, it is arrogance or injury to think that they knew not what they ſaid, or elſe belied them. And on ſuch ſuppoſition the falſe judging doth go on. Of all the Pulpits that oft trouble the people with Invectives againſt this ſide or that, eſpecially in the Controverſies of Predeſtination, Grace and Free-will, how few do we hear that know what they talk againſt?
Yea thoſe young or unſtudied men, who might eaſily be conſcious how little they know, are ready to oppoſe and contemn the moſt ancient ſtudied Divines; When if ever they would be wiſe men, they ſhould continue Scholars to ſuch even while they are teachers of the people.
I will not preſume to open the Calamities of the World, for want of Rulers true knowing their Subjects caſe, but judging haſtily by the reports of Adverſaries: But that Rebellions ordinarily hence ariſe I may boldly ſay: When Subjects that know not the reaſons of their Rulers actions, are ſo over wiſe as to make themſelves Judges of that which concerneth them not: And how few be they that think not themſelves wiſer than all their Guides and Governours?
And Laſtly, by this ſin it is that the wiſdom of the wiſeſt is as loſt to the world: For let a man know never ſo much more than others, after the longeſt, hardeſt ſtudies, the ſelf-conceitedneſs of the ignorant riſeth up againſt it, or maketh them uncapable of receiving it, ſo that he can do little good to others.
I conclude again that this is the Plague and miſery of mankind and the cauſe of all Sin and Shame and Ruines, that Ignorant unhumbled underſtandings will be ſtill judging raſhly before they have throughly tried the caſe, and will not ſuſpend till they are capable of Judging, nor be convinced that they know not what they know not, but be confident in their firſt or ungrounded apprehenſions.