A Treatise of Knowledge and Love, Part 1 · Chapter 12
Chap. 12.
Of the miſchievous effects of this proud pretence of more knowledge than men have.
IF the miſchiefs of this ſin had not been very great, I had not choſen this ſubject to treat of.
1. It is no ſmall miſchief to involve mens Souls in the guilt of all the ſins, which I named in the laſt Chapter, as the diſcovery of this Vice. Sure all thoſe diſorders, cenſures, ſlanders, and preſumptions, ſhould not ſeem ſmall in the Eyes of any man that feareth God, and loveth holineſs, and hateth ſin.
2. Pretended knowledge waſteth men ſome time in getting it, and much more in abuſing it: All the time that you ſtudy for it, preach for it, talk for it, write for it, is ſinfully loſt and caſt away.
3. It kindleth a corrupt and ſinful Zeal; ſuch as James deſcribeth, Jam. 3.1, 15. which is envious and ſtriving, and is but Earthly, Senſual and Deviliſh: A Zeal againſt Love, and againſt good Works, and againſt the Intereſt of our Brother, and againſt the Peace and Concord of the Church; a hurting, burning, devouring, excommunicating, perſecuting Zeal. And a Feaver in the Body is not ſo pernicious as ſuch a ſinful Zeal in the Soul. Such a Zeal the Jews had as Paul bears them witneſs, Rom. 11.1. Such a Zeal, alas, is ſo common among perſecuting Papiſts on one ſide, and cenſorious Sectaries and Separatiſts on the other, that we muſt all bear the ſad effects of it. And ſelf-conceited knowledge is the fuel of this Zeal, as James 3. fully manifeſteth.
4. This pretended knowledge is the fixing of falſe Opinions in the minds of men, by which the truth is moſt powerfully kept out. A Child will not wrangle againſt his Teacher, and therefore will learn; but theſe over-wiſe Fools do preſently ſet their wits againſt what you ſay, to keep out knowledge. You muſt beat down the Garriſon of his pride, before you come within hearing to inſtruct him: He is hardlier untaught the errours which he hath received, than an unprejudiced man is taught to underſtand moſt excellent truths.
5. By this the gifts of the moſt wiſe and excellent Teachers are half loſt: It is full Bottles that are caſt into theſe Seas of knowledge, which have no room for more, but come out as they went in: If an Auguſtine, or an Aquinas, or Scotus were among them, yea, a Peter or Paul, what can he put into theſe Perſons that are full of their own conceits already? Seeſt thou a man wiſe in his own conceit? there is more hope of a Fool than of him.
6. Yea, they are uſually the perverters of the Souls of others: Before they can come to themſelves, and know that they were miſtaken, what pains have they taken to make others of their own erroneous minds, whom they are not able afterward to undeceive again?
7. It is a vice that blemiſheth many excellent qualifications: To hear of a man that valueth his own Judgment but according to its worth, and pretendeth to know but ſo much as he knoweth indeed, is no ſhame to him; though knowledge is a thing fitter to be Uſed than Boaſted of: But if a man know never ſo much, and can never ſo well expreſs it, if he think that he is wiſer than he is, and excelleth others more than indeed he doth, and over-valueth that knowledge which he hath, it is a ſhame which his greateſt parts cannot excuſe or hide.
8. It expoſeth a man to baſe and ſhameful mutability. He that will be haſty and confident in his apprehenſions, is ſo oft miſtaken, that he muſt as oft change his mind, and recant, or do much worſe. I know that it cannot be expected that any man ſhould have as ſound apprehenſions in his youth, as in his age, and that the wiſeſt ſhould not have need of mutations for the better, and retractations of ſome youthful Errours; and he that changeth not, and retracteth nothing, it ſeems is in his childiſh Ignorance and Errour ſtill: but when natural frailty expoſeth us all to much of this diſgrace, we ſhould not expoſe our ſelves to ſo much more. A haſty judger, or prefident man muſt be a very Weathercock, or be defiled with a Leproſie of Errour. Whereas if men would but be humble and modeſt, and ſelf-ſuſpicious and ſuſpend their preſumption, and not take on them to know before they know indeed, how ſafely might they walk, and how ſeldom would they need to change their minds, or either ſtick in the ſink of Errour, or make many ſhameful Retractations?
9. Prefidence and falſe judging engageth a man in a very life of ſin. For when falſhood goeth for truth with him, it will infect his affections, and pollute his converſation, and all that he doth in the obedience and proſecution of that Errour will be ſin. Yea the greateſt ſin that he can but think no ſin, may be committed; as was the Perſecution of Chriſt and Chriſtians, by the Jews, and Paul, and others like them; and the Papiſts bloodineſs for their Religion throughout Chriſtendom.
10. It diſturbeth the Peace of all Societies: This is the vice that diſquieteth Families: Every one is wiſeſt in his own Eyes: The Servant thinketh his own way better than his Maſters: What are all the contentions between Huſband and Wife, or any in the Family, but that in all their differences, every one thinketh himſelf to be in the right? His own Opinion is right, his own Words and Ways are right; and when every one is wiſe and juſt, and every one is in the right, the effects are ſuch as if no one were wiſe or in the right.
And in Civil Societies, Seditions, Rebellions Oppreſſions, Tyranny, and all Confuſions come from this, that men pretend to be ſure of what they are not. Rulers take up with falſe reports from idle malicious whiſperers and accuſers againſt their inferiours, and have not the Juſtice and Patience to ſuſpend their Judgments, till they have ſearcht out the matter, and fully heard men ſpeak for themſelves. Subjects make themſelves Judges of the ſecrets of …overnment, and of the Councils and Actions of their Rulers, of which they have no certain notice, but venture to conclude upon deceitful ſuſpicions. And the Contentions and Factions amongſt Nobles and other Subjects, come from miſunderſtandings, through haſty and ungrounded judgings.
But the wofulleſt effects are in the Churches; where, alas, whilſt every Paſtor will be wiſer than another, and the People wiſer than all their Paſtors, and every Sect and Party much wiſer than all that differ from them, their diviſions, their ſeparations, their alienations and bitter cenſurings of each other, their obtruding their own Opinions, and Rules and …eremonies upon each other, their bitter envyings, ſtrife and perſecutions of each other, do make ſober ſtanders-by to ask, as Paul, Is there not a wiſe man among you? O happy the World, happy Kingdoms, but moſt happy the Churches of Chriſt, if we could poſſibly bring men but to know their Ignorance! If the Paſtors themſelves were not prefident and preſumptuous over-valuers of their own apprehenſions! And if the People knew how little they know! But now alas, men rage againſt each other in their dreams, and few of them have the grace to awake before death, and find to repentance, that they were themſelves in errour.
Hear me, with that remnant of meekneſs and humility which thou haſt left, thou confident, bitter, cenſorious man! Why muſt that man needs be taken for a Heretick, a Schiſmatick, a refractory, ſtubborn, ſelf-willed perſon, an Antichriſtian, carnal, formal man, who is not of thy Opinion in point of a Controverſie, of a Form, of an Order, of a Circumſtance, or Subſcription, or ſuch like? It's poſſible it may be ſo! And its poſſible thou maiſt be more ſo thy ſelf. But haſt thou ſo patiently heard all that he hath to ſay, and ſo clearly diſcerned the truth on thy own ſide, and that this truth is made ſo evident to him as that nothing but wilful obſtinacy can reſiſt it, as will warrant all thy cenſure and contempt? Or is it not an over-valuing of thy own underſtanding, which makes thee ſo eaſily condemn all as unſufferable that differ from it? Hath not pride made thy ſilly wit to be as an Idol, to which all muſt bow down on pain of the heat of thy diſpleaſure? Do not ſome of thoſe men whom thou ſo Magiſterially condemneſt, ſtudy as hard and as impartially as thy ſelf? Do they not pray as hard for Gods aſſiſtance? Have they not the ſame Books, and as good Teachers? Do they not live as well, and ſhew as much tenderneſs of Conſcience, and fear of erring and ſinning as thy ſelf? why then art thou ſo haſty in condemning them that are as fair for the reputation of wiſdom as thou art?
But ſuppoſe them miſtaken; haſt thou tryed that they are unwilling to be inſtructed? It may be you have wrangled with them by diſputes, which have but engaged each other to defend his own Opinion: But call them to thee in Love, and tell them, you are ignorant, and I am wiſe: I will teach you what you know not, and open to them all the Evidence which cauſeth your own confident apprehenſions: Wiſh them to ſtudy it, and hear patiently what they have to ſay; and I am perſwaded that many or moſt ſober men that differ from you, will not refuſe thus to become as your Scholars, ſo far as to conſider all that you have to offer to convince them, and thankfully receive as much of the truth as they can diſcern.
But, alas, no men rage ſo much againſt others as erroneous and blind, as the blind and erroneous; and no men ſo furiouſly brand others with the marks of Obſtinacy, Factiouſneſs and Schiſm, as the Obſtinate, Factious and Schiſmatical. The prouder the Obtruder of his own conceits is, the more he condemneth all Diſſenters as proud, for preſuming to differ from ſuch as he? and all for want of a humble mind.
11. Moreover it is this pretended knowledge which is the cauſe of all our falſe Reformations. Men are ſo over-wiſe, that they preſently ſee a Beam in their Brothers Eye, which is but a Mote; and they magnifie all the imperfections of others, Paſtors and Churches, into Mountains of iniquity: Every miſ-expreſſion or diſorder, or inconvenient phraſe in a Prayer, or a Sermon, or a Book, is an odious, damning, intolerable evil. O! ſay ſuch, what Idolaters are they that uſe a Form of Prayer, which God did not command? What large Conſciences have they that can join with a Pariſh Church? that can communicate Kneeling, and among bad men, or thoſe whoſe Converſion is not tryed? What abundance of intolerable evils do ſuch men find in the Words and Forms, and Orders, and Circumſtances of other mens Worſhip, which God mercifully accepteth through Chriſt, taking all theſe but for ſuch pardonable imperfections as he mercifully beareth with in all. And then the Reformation muſt be preſently anſwerable to the apprehenſion of the evil.
Yea, ſometimes the very injudicious ſort of zealous people make the cry of the greatneſs of this or that corruption, how Antichriſtian and intolerable it is? And then the Reformation muſt ſatisfie this vulgar errour, and anſwer the cry and expectation of the people.
I would here give inſtances of abundance of miſ-reformings, which all need a Reformation, both in Doctrine, Diſcipline and Worſhip, but that I reſerve it for another Treatiſe if I live to finiſh it, and can get it printed, called Overdoing is Undoing.
12. Laſtly, This Vice of pretended certainty and knowledge, hath ſet up ſeveral falſe terms of Chriſtian Unity and Peace, and by them hath done more to hinder the Churches Peace and Unity, than moſt devices ever did, which Satan ever contrived to that end: by this Church-tearing Vice, abundance of falſhoods, and abundance of things uncertain, and abundance of things unneceſſary, have been made ſo neceſſary to the Union and Communion of the Churches and their Members, as that thereby the Chriſtian World hath been grinded to powder by the names and falſe pretences of Unity and Peace. Juſt as if a wiſe Stateſman would adviſe his Majeſty, that none may be his Subjects that are not of one Age, one Stature, one Complexion, and one Diſpoſition, that ſo he might have Subjects more perfectly concordant, than all the Princes on Earth beſides: and ſo might be the moſt Glorious Defender of Unity and Peace! But how muſt this be done? Why, command them all to be of your mind? But that prevaileth not, and yet it is undone? Why then they are obſtinate, ſelf-will'd Perſons. Well, but yet it is undone! Why lay Fines and Penalties upon them? Well, but yet it is undone: All the Hypocrites that had no Religion, are of the Religion which is uppermoſt; and the reſt are uncured. Why require more Bricks of them, and let them have no Straw, and tell them that their Religion is their idleneſs, ſtubbornneſs and pride, and let your little Finger be heavier than your Fathers Loins! But hearken, young Counſellors! Jeroboam will have the advantage of all this, and ſtill the ſore will be unhealed. Why then Baniſh them, and Hang them that obey not, till there be none left that are not of one mind. But Sir, I pray you, who ſhall do it? and who ſhall that one man be that ſhall be left to be all the Kingdom? You are not ſuch a Fool as to be ignorant, that no two men will agree in all things, nor be perfectly of the ſame complexion: If there muſt be One King and but One Subject, I pray you, who ſhall that one Subject be? I hope not he that counſelleth it; Ne que enim Lex juſtior ulla eſt, quàm necis artifices arte perire ſuâ. But hark you Sir, ſhall that one Man have a Wife or not? If not, the Kingdom will die with him? if yea, I dare prognoſticate he and his Wife will not be in all things of a mind. If they be, take me for a miſtaken man.
By this Vice of pretended knowledge and certainty, it is, that the Papacy hath been made the Center of the Unity of the Univerſal Church. Unity we muſt have, God forbid elſe: There is no maintaining Chriſtianity without it. But the POPE muſt be PRINCIPIUM UNITATIS: And will all Chriſtians certainly Unite in the Pope? Well, and Patriarchs muſt be the Pillars of Unity: But was it ſo to the Unity of the firſt Churches? Or is it certain that all Chriſtians will Unite in Patriarchs? But further all the Maſs of Gregory the too great, and all the Legends in his Dialogues, or at leaſt all the Doctrines and Ceremonies which he received, and the form of Government in his time, muſt be made neceſſary to Church Union: Say you ſo? But it was not all neceſſary in the Apoſtles times, nor in Cyprian's times, no nor in Gregory's own times; much of thoſe things being uſed arbitrarily: And what was made neceſſary by Canons of General Councils in the Empire, (mark it) was never thereby made neceſſary in all the reſt of the Churches. And are you ſure that meer Chriſtians will take all theſe for certain truths? Why, if they will not, Burn and Baniſh them. This is, as Tertullian ſaith, ſolitudinem facere & pacem vocare. But hark Sir, this way hath been tryed too long in vain: Millions of Albigenſes and Waldenſes are ſaid by Hiſtorians to be kill'd in France, Savoy, Italy, Germany, &c. The French Maſſacre killed about Forty or Thirty Thouſand: The Iriſh Maſſacre in that little Iſland killed about Two Hundred Thouſand. But were they not ſtronger after all theſe cruelties than before? Alas, Sir, all your labour is loſt, and your party is taken for a Blood-thirſty Generation, and humane Nature which abhorreth the Blood-thirſty, ever after breedeth Enemies to your way. This is the effect of falſe Principles, and terms of Unity and Peace, contrived by proud ſelf-conceited men, that think the World ſhould take their Dictates for a Supream Law, and obey them as the Directive Deities of Mankind.
If all this be not enough to tell you what proud pretended certainty is, read over the Hiſtories of the Ages paſt, and you ſhall find it written in Ink, in Tears, in blood, in Mutations, in Subverſions of the Empires and Kingdoms of the World, in the moſt odious and doleful Contentions of Prelates, Lacerations of Churches, and Deſolations of the Earth. And yet have we not experience enough to teach us?