Divine Characters in Two Parts, Part 1 · Chapter 12
CHAP. XII. The Ignorant Hypocrite Is he who wilfully refuſeth,Defin. or wittingly concealeth the cleare and diſtinct knowledge of good and evil, that his ignorance may be an excuſe for ſinne, and a diſcharge from Duty.
IGnorance and Hypocriſie ſeem incompatible, ſeeing hypocriſie ſuppoſeth cunning, which ignorance ſeems to deny. But, as no where more craft, than (as men uſe to ſay) among clouted ſhoes (witneſs the Gibeonites; aJoſh. 9.5) ſo ſhall we ſcarce finde more hypocritical deceit than under the veile of ſeeming ſimplicity. Of ſuch is that complaint of God to his Prophet,bJer. 9.6. Thine habitation is in the middeſt of deceit, through deceit they refuſe to know me, ſaith the Lord.
Ignorance is a mother ſinne, a fruitful mother of ſinne; therefore uſed ſometimes to comprehend under it, not only the ſtate of unregeneracy, which is called the former luſts in our ignorance c1 Pet. 1.14; and, of impenitency, called the times of ignorance dAct. 17.30; but, all manner of actual, and moſt highly provoking ſinnes that men commit. Therefore my people is gone into captivity, becauſe they have no knowledge eEſay 5.13., the want whereof hath led them on to all ſinnes that had now ſpewed them out of their own land.
In every ſinne and ſinner there is much ignorance, either ſimple, or affected: both of them being both ſinful, and penal. Simple ignorance is the juſt puniſhment of mans firſt ſeeking of forbidden knowledge, and an inlet to all other ſinnes; and, when he knows moſt, he knows nothing as he ought to know f1 Cor. 8.2His very knowledge how to do well without wel-doing, is both a ſin gJam. 4.17, and a great aggravation of ſinne. All that ſuch a man doth is ſinne, although varniſhed over with ſome colours of vertue; ſo all he knows is ignorance, although ſhadowed over with the name of knowledge. Eli s ſonnes, being Prieſts ſhould have had their lips full of knowledge, becauſe men ſhould ſeek the Law at their mouths, as from the meſſengers of the Lord of Hoſts hMal. 2 7.; yet were they ſons of Belial, and that upon this account, they knew not the Lord i1 Sam 2.12. Even the devil himſelf is a dunce in true underſtanding; becauſe he underſtands not what he ſhould, or as he ſhould: and ſo are all his imps, notwithſtanding their knowledge of his depths kRev. 2.24, without withſtanding of his wiles lEph 6.11.
But that which makes an ignorant ſinner an ignorant hypocrite, is affected ignorance: he pretends to worſhip God, and to call God Father, while he doth as evil things as he can mJer. 3.4, 5.: yet, when reproved for ſin, he pleads ignorance: and, leſt conſcience within ſhould read him a curtain-lecture, he is willingly, and wilfully ignorant n2 Pet. 3.5., of what he ſhould, and might know; that ſo he may ſinne more freely, and conſcience may not ſee what he doth, and laſh him for it. Other ſinners are ignorant, but this man loves ignorance, becauſe he loves other ſins, to which his ignorance may be a cloak. Such ig…orance is the cauſe of not ſimple ſins alone; but, as Plato (although an Heathen) ſpeaks*foreign., of barbarous illiterate, or brutiſh ſins.
Who ſo blind as he that will not ſee! Wiſdom cryeth, but fools love ſimplicity oProv. 1.22, for which God juſtly gives them over to a reprobate ſenſe pRom. 1.28.; not only to neglect the means of knowledge, but to harden their hearts againſt it.
And if God deal thus with Heathens without the Church, how much more will he puniſh the ignorance of thoſe within it, eſpecially where he finds gray hairs that underſtand not: ever learning r2 Tim. 3.7, never learned!
A ſtrange thing! that men ſhould profeſs the ſervice of God, without knowledge of him or his will, or any deſire to know it. Of ſuch the Lord complainethsHoſ. 8.12, I have written to him the great things of my Law, but they were counted as a ſtrange thing. Light is come into the world, ſaith our SaviourtJohn 3.19., and men love darkneſs rather then light. Yea, their eyes have they cloſed, leſt at any time they ſhould ſee with their eyes uMat. 13.15.. Such ignorance is a conſequent of former ſinnes, either of negligence, wilfulneſs, or a reſolution to wallow in the mire of ſin (as in the dayes of Noah, wMat. 24.38, 39.) and therefore excuſeth not (ſo much as à tanto, but) aggravates the ſin, and addes to the heap of wrath. For if ſimple ignorance make a man equal to beaſtsxPſal. 49.20.; affected ignorance muſt needs render him, more brutiſhyEſay. 1.3 then the beaſts that periſh.
On the contrary, the true Chriſtian acknowledging his ignorance, Differ.bewailes it, and not only enclineth his eare to wiſdome, but applyeth his heart to underſtanding zProv. 2.2..
He is ignorant of many truths, but there is nothing needful or profitable of which it may be ſaid, he is willingly ignorant. He confeſſeth, in the ſenſe of his ignorance and deteſtation of it, ſurely I am more brutiſh than any man, and have not the underſtanding of a man aProv. 30 2.. But he pleaſeth not himſelf, nor ſits down in this condition; but prays, open thou mine eyes, that I may behold wondrous things out of thy Law bPſ, 119.18. Teach me O Lord the way of thy Statutes, and I ſhall keep it unto the end; give me underſtanding, and I ſhall keep thy Law, cVerſe 33, 34&c. He accounteth ignorance both his ſinne, and his ſhame. As his ſin, he beggeth pardon for it; as his ſhame, he ſeeks not ſo much to hide, as remove it.
Thus, the Hypocrite winketh that he may not ſee, the true Chriſtian anoints his eyes with eye-ſalve that he may ſee dRev. 3.18.. The one walks in the dark, that no man may blame him for ſtumbling; the other cometh to the light, that there may be no occaſion of ſtumbling in him e1 John 2.10.
This hypocrite excuſeth ſin, by ſaying, he little thought it had been a ſinne; or, ſuch a Character 1 ſinne.
The fools non putaram; I had not thought it, he takes to be a wiſe plea; and, ſo it is, for fools, that neither know, nor care to know that they do evil: This he thinks to put on as his cloak, when he ſaith before the Angel, it was an errour. But God will ſtrip him naked, as being angry at his voice fEccleſ. 5 6.. For this is not a ſinne of ignorance, but a ſin with ignorance committed knowingly, which he would commit, although he knew it never ſo well; and therefore neither ſeeketh, or admitteth of better information, but continues his reſolution to hold on his practiſe. Nay, as Ahab, whoſe heart was ſet upon going up to Ramoth Gilead, who ever ſhould diſſwade from it, could not be content not to conſult Micaiah, but did all he could to hinder Jehoſhaphat from adviſing with that Prophetg1 Kin. 22.7, 8; ſo doth this hypocrite endeavour what he can to keep others ignorant, when he perceives them deſirous of better inſtruction, and thereupon more unlikely to ſerve his luſts after information.
Differ.On the contrary, the childe of God condemns himſelf the more for his ignorance, when he hath ſinned.
Where ignorance was the ground or cauſe of ſin, he bewails that as well as his ſinne cauſed by it. So fooliſh was I, and ignorant, ſaith he, I was as a beaſt before thee iPſal. 73.22. If his ignorance proceed from nature, he laments it; if of negligence, he condemnes himſelf the more for it, and makes haſte to get rid of it, to prevent further ſinning. He ponders his way lProv. 4.26, before he adventure on it, becauſe he knoweth that all his wayes are before the eyes of the Lord, who pondereth all his goings mProv. 5.21.. He w… let no action paſſe wittingly and willingly, of which there is, or may be any ſuſpition, but ſuſpends the practiſe of it till his judgement be informed and ſatisfied, that ſo what he doth maybe of faith oRom. 14 2, 3.
Thus, this hypocrite makes ignorance his plea; the true Chriſtian, his lamentation; the one ſuſpendeth information that he may continue his practiſe; the other ſuſpends practiſe, till better informed.
Character 2 This hypocrite applauds himſelf in this, that what he doth was never made out to him to be a ſin.
If others reprove his practiſe, as ſinful; he never heard ſo much before, which he would have you take for a ſufficient apology. Let them who accuſe him of ſin in it, make out this ſinfulneſſe, he knows no ſuch thing. He thinks, he need make no ſcruple, till they who accuſe him, can prove that others have told him of the danger of that very particular; and, that what he doth, is lawful enough until others prove it unlawful. What ever his judgement or conſcience tell him within, goes for nothing: you muſt prove who elſe hath informed him, before you condemn him.
Thus Saul would not be convinced of ſin in ſparing Agag, and the beſt of the prey of the Amalakites, but ſtood to it ſtoutly againſt Samuel himſelf, that he had obeyed the Commandment of the Lord, and gone the way which the Lord ſent him, becauſe he had brought Agag the King of Amaleck, priſoner; and, utterly deſtroyed the reſt of the Amalakites p1 Sam. 15.20.. No man had given him other charge touching Agag in particular, why then ſhould that be a crime? He had only a general warran… to deſtroy the Amalakites; and, what General ever did more, then lead the captive King who fought againſt him, priſoner, even when he gives no quarter to the reſt? But that ſtory ſufficiently tells the hypocrite, that this will be ſo far from excuſing him to God, that it is no leſſe then rebellion, which is as the ſin of witchcraft; and, ſtubborneſs, an iniquity that mounts up as high in Gods account, as idolatry it ſelfqVerſe 23..
Differ.On the contrary, the true Chriſtian attends more to conſcience within, then to mens ſilence without.
If conſcience tell him it is evil, he will not meddle with it, although no man rebuke him for it; yea, if conſcience do but make the leaſt ſcruple (which is leſſe then a doubt) of the lawfulneſſe of it, he will not adventure on it, although the thing in it ſelf be not unlawful, but warrantable enough to others whoſe judgements are better informed, and their conſciences ſatisfied. That which is no ſin in them, would be ſin in him, becauſe not of faith rRom. 14.23.beleeving the lawfulneſſe of it. He is as much afraid of evil that none but his own conſcience tells him to be ſuch, as of that which all men proclaim to be ſinful. He meaſures not the lawfulneſſe or unlawfulneſſe of his actions by other mens opinions, or practiſe, but by his own conſcience, and the rule of the Word. He is willing to receive intelligence, but will not make the want of it his warrant.
Thus, this hypocrite would be thought to be good, becauſe others forbear to tell him of the evil of his way; the true Chriſtian concludes himſelf to be an evil doer, though none but his own conſcience inform him that it is evil which he doth. The one makes other mens ſilence his warrant; the other makes the voice of his own conſcience his bar.
This hypocrite, if he, do any good, he neither conſiders why, nor cares to know Character 3 how.
He contents himſelf with doing what others commend, rather then enquires what God doth command, and ſo he doth the work, as himſelf thinks beſt, not in the manner which God preſcribeth. So that in truth, what Sophocles ſometime ſaid of Eſchilus, (Eſchilus doth well, but he knows not what he doth,) may be well applied to this hypocrite, ſomewhat he would faine do, but he knows not what, nor how much. Sacrifices he will offer but knows not how. His zeal herein runnes beyond his knowledge. Will the Lord be pleaſed, ſaith he,sMicah 6, 7. with thouſands of rams, and ten thouſands of rivers of oyle? Shall I give my firſt born for my tranſgreſſion, the firſt fruit of my body for the ſinne of my ſoul? Ignorant ſot! Who hath required this at thy hands? yet, as men having loſt their way, ride more ſwiftly in the wrong way, then they did in the right; ſo it is natural to the ignorant hypocrite to outſtrip the godly in bodily and coſtly performances, as much as he comes ſhort of the true Chriſtian in the right underſtanding of his duty.
Contrarily, the true Chriſtians firſt care is to underſtand his way; Differ.and then to walk in it.
The wiſdom of the prudent is to underſtand his way tProv 14.8.; for blind obedience is brutiſh, and ignorant devotion is ſottiſh. He is not truly good that knoweth not why; nor can he exerciſe goodneſſe with acceptance, that knows not how to ſet about it. Therefore, firſt he will go up to the mountaine of the Lord, that he may teach him of his ways; and then, he walks in his paths uEſay 2.3.. He deſires not the knowledge of evil, to learn to commit it, but to abhor it; nor, the knowledge of good, for diſcourſe, but direction. His prayer is to be led in the way everlaſting: and, his endeavour ſuitable, to walk everlaſtingly in it. He is ready to follow any man as he followeth Chriſt; but he will be carefull firſt to underſtand the way wherein Chriſt went before; and not fooliſhly believe every Spirit, nor raſhly run after every one that ſaith, Lo here is Chriſt; wMat. 24.23.eſpecially, if pretended to be in the deſart, or in the ſecret chambers xVer. 26., and not in the Congregations of the Saints. He dares not forſake the publick Aſſemblies (as the manner of ſome is yHeb. 10.25.) and to go forth into the deſart, in hope to finde Chriſt, where Chriſt himſelf ſooner met with a devil to tempt him, than with good Angels to miniſter unto him zMat. 4.1. & 11.
Thus, this hypocrite is an Ape that imitates every body, but without underſtanding; the true Chriſtian is a childe, that firſt goes to his father to be taught the fear of the Lord aPſal. 34.11, and then will be in that fear all the day long bProv. 23.17. The one runs, without fear or wit; the other looks well to his goings.
This hypocrite uſeth more art not to know what is ſinne, than care not to commit Character 4 it.
If he can but keep conſcience quiet, that it may not trouble him for committing ſin, he cares not what ſin he commits; but that cannot be, unleſſe he keep the underſtanding dark, that conſcience may not ſee what he doth. His hope is, that what the eye ſees not, the heart will not rue. Hence he is very careful to avoid information of the evil of that which he loves, and is loath to leave. He ſhuns no diſcourſe ſo much as that which condemns, or but diſcovers the ſinfulneſſe of his way. If Paul offer to reaſon of righteouſneſſe before Felix an unjuſt Judge; of temperance, before Druſilla, an intemperate woman; and of judgement to come, which will be ſure to meet with them both, he trembles at the doctrine which he likes not, but not at the ſin which he loves: and his concluſion is, go thy way for this time, when I have a convenient ſeaſon, I will call for thee cAct. 24.25..
Of all the Word of God, he leaſt cares for the Law, becauſe that brings the knowledge of ſinne dRom. 7.7, which drives him out of his fools Paradiſe, where he thinks to cover his nakedneſſe with this fig-leaf of ignorance. This knowledge of ſin is death to him. For he was alive (at leaſt in his own opinion) without the Law eRom. 7.9; he took himſelfe to be a brave fellow that needed no repentance, becauſe ignorant of what he ſhould repent of. But he knows, that if once the Law appear to his underſtanding; and, the breach thereof to his coeſcience, he is a dead man. Therefore he ſaith (at leaſt in his heart) to the Seers, ſee not; and to the Prophets, propheſie not; ſpeak unto us ſmooth things, prophecy deceit, get ye out of the way, turn aſide out of the path, cauſe the holy one of Iſrael to ceaſe from before us. He will rather part with God than with his luſt, becauſe he loves his luſt more than God; and there is no ſhorter way to part with God, and to keep his luſt, than to keep himſelfe ignorant of both.
Differ.On the contrary, the true Chriſtians care is to get more knowledge of ſin, that he may the more ſhun and abhor it.
He is ſo far from being afraid, that information ſhould awaken conſcience and diſturb him for ſin; that he prays and ſtrives to get more and more knowledge of the nature and quality of what he practiſeth, that conſcience may give him no reſt till it hath beaten him out of every ſinful way. He knoweth that no conſcience is good but that which is firſt rowſed by the Law to make him to take a full view of in himſelf that glaſs (which will preſent him ugly and lothſom enough;) and after, is pacified by faith.
He deſireth to ſee his ſins, that his heart may rue them, and to take a full view of his enemies, that he may the better avoid them: and then only counts himſelf qualified for mercy, when he is able to ſay in truth, and with deep grief of ſoul, as for my iniquities I know, them fEſay 59.11, and my ſin is ever before me gPſal. 51.3. Therefore he not only conſenteth to the Law that it is holy and good hRom. 7.16, but he delights in it, when moſt ſharp and ſevere againſt his moſt ſpecial corruptionsiVer. 22., and can as well brook, yea as ſincerely deſire and pray for the checks and rebukes of it, as David did, the ſmitings of the righteous, which he eſteemed a kindneſſe, and an excellent oyle, which ſhould not break his head kPſal. 141.5, but heale his heart. He is reſolved not to help the ungodly, nor to love them that hate the Lord l2 Cor. 29.2., I mean, his fleſhly luſts that war againſt the ſoul m1 Pet. 2.11. He will not take part with his corruptions againſt the Law; but, with the Law, againſt his corruptions; and therefore he looketh himſelf often in that perfect ſpiritual mirror, that he may have a true view of himſelf, and more perfectly diſcover how much he is carnal, and how far ſold under ſin nRom. 7.14; and, that ſin by the Commandment might appear how exceeding ſinful it isoVer. 13..
Thus, this hypocrite will rather put out his own eyes, than be willing to ſee what may take him off from his luſts; the true Chriſtian inceſſantly cries out, as the blinde men, unto Chriſt, Lord, that mine eyes may be opened pMat. 20.33. The one hates knowledge becauſe he loves ſin; the other loves knowledge that he may the more hate ſinne.
Character 5 This hypocrite is never without an invective againſt thoſe that are more ſtudious of knowledge.
Who is the better, ſaith he, for knowledge? none worſe then they who know moſt; for my part, I mean as well as the beſt of them, and hope to go to heaven as well as the wiſeſt of them.
Thus, he out-faceth knowledge, with his bold ignorance; as if of the two, ignorance were the better. And what the Popiſh Biſhops in this land, heretofore practiſed upon the Kings and Nobility, ſuffering them to live in ignorance, whereby they might not boggle at any looſneſſe or wickedneſſe of life, that ſo the Clergy might afterwards confeſſe, and fleece them to purpoſe; this hypocrite practiſeth upon himſelf and others with leſſe hope of gaine: for he doth not keep a rowle or regiſter of the evils that he, or others commit, that it may after be brought to confeſſion and penance; but, he ſtrives to take away pen, ink, and paper from conſcience, that nothing may ſtand upon account to be confeſſed, or puniſhed; and, to teach men, as Alcibiades taught Themiſtocles, to ſtudy rather to give no account, them to trouble themſelves to give any, when they know they can give none that is good.
Thus, as ſometimes Bellarmine doubted not to ſay, that faith is better defined by ignorance than by knowledge (becauſe, if men once come to know what he and his fellows would perſwade them to believe, they would ſoon give over beleeving;) ſo this hypocrite decries knowledge, becauſe he knows it cannot but condemn what he hath a mind to practiſe.
Of the ſame ſtamp are the Jeſuitical fratres ignorantiae, or lay-Jeſuites (which are not a few in any country where the Jeſuites can practiſe) who are taught that ignorance is a modeſty beſt becoming lay Chriſtians (as if it were with us as with Heatheniſh Pagans of old, that held it a high point of preſumption to enquire what that God is whom they worſhipped,) and that it was fitter for the Oxen of the Clergy to plow in the underſtanding of the Scriptures; and, ſafeſt for theſe lay aſſes to feed by, on the thiſtles of implicit faith, that ſo, in the womb of ignorance they may better feed and breed the moon-calf of blinde devotion. Miſerable cattle! but, moſt cruel guides, who not content to keep away the key of knowledge, that might enable them to ſee; perſwade them that blindneſſe is better then ſight!
On the contrary,Differ. the true Chriſtian pronounceth them bleſſed who are beſt acquainted with God and his Will.
Bleſſed (ſaith he) are they that dwell in thy houſe, they will ſtill be praiſing of thee qPſal. 84.4. The childe of God, conſidering that the ſoul being without knowledge cannot be good rProv. 19.2, laboureth to grow in knowledge, that he may thrive in grace s2 Pet. 4.18.. And, becauſe the juſt ſhall live by his faith tHab 2.4, not by the faith of another, therefore he will be careful to know whom he hath truſted u2 Tim. 1.12, and what he beleeveth.
To know and to obey, are branches of the ſame, yea, of every Commandment. Bleſſedneſſe is appropriated to both, and not to be had by either alone. If ye know theſe things, happy are ye, if you do them. He will not therefore break one part of the Commandment, that he may imagine to himſelf a diſpenſation from the other; but, be ſure to joyn both, that he may be more ſure of the bleſſing. He knows that to him that knoweth to do good, and doth it not, to him it is ſinne. Yet he will not therefore condemn knowledge, as if that were a ſin; but joyn knowledge and practiſe, that he may avoid ſin; and he accounts it as great an evil wilfully not to know to do good; as to do evil, notwithſtanding his knowledge.
Thus, this hypocrite diſgraceth knowledge, that he may countenance ſin, the true Chriſtian advanceth knowledge, that he may ſuppreſſe evil; the one prefers ignorance, that he may ſin more freely, the other, ſtudies knowledge, that he may caſhire ſin more fully.
This hypocrite affects to be thought ignorant of what he knows well enough. Character 6
As old men ſometimes (making advantage of infirmity) faine themſelves deafe, when they hear well enough; and, dark, while they ſee; ſo this hypocrite will ſeem ignorant of what he knows, that he may call light darkneſſe without offence, and go on to do evil without control. Thus Cain, when asked even of God himſelf, where is thy brother, anſwereth, I know not, am I my brothers keeper wGen. 4.9? And ſo every hypocrite ready to pretend and to plead, Behold I knew it not xProv. 24.12, although he cannot but know, that he that pondereth the heart, and keepeth his ſoul, doth know that he knows it.
The Phariſees knew that Chriſt was a Teacher ſent from God, as Nicodemus confeſſethyJohn 3.2.; yet they pretend that they knew not whence he was zJohn 9 29.; but are ſhamefully reproved for their wilful and counterfeit ignorance by him that was borne blinde aVer. 30, &c.. Thus, moſt notoriouſly tardy were they in this kind, in anſwer to Chriſts queſtion touching Johns baptiſme, whence it was? whereto they could not without prejudice and ſhame to themſelves give a poſitive anſwer, whether true, or falſe; they flie to this ſhameful ſhelter, we cannot tellbMat 21.27
This anſwer is oft uſed in hope to cut off all further demands, or queſtions; and, to exempt from danger, where idle ſervants are more willing to make uſe of their wits, than to put forth their pains, or to confeſſe the truth, and deſire rather not to be ſet on work, eſpecially in caſe of imminent danger, than to acknowledge what they know. A fault wherein even Peter (through the infirmity of fear) ſought to ſhrowd himſelf; firſt, diſſembling his knowledge of the matter wherewith he was charged, I know not what thou ſayeſt cMat. 27.70; and, when that would not ſerve his turn, he addeth, I know not the man dVer. 72..
Differ.On the contrary, the true Chriſtian will never make pretended ignorance a cloak for ſinne.
He will give glory to God and confeſſe to his own ſhame, wherein he hath been overtaken, and not be unwilling to be known of his knowledge. He will not hide his talent upon pretence that he knows not how to uſe and improve it; nor adventure upon ſin, upon the account of pretended ignorance. Not that he knows all or ſo much as he ought to know, but will not diſſemble his knowledge to avoid duty, or to commit ſinne. He is willing to make known not his knowledge only, but his ignorance too; not to boaſt of the one, but to ſet it on work; nor to bear himſelf out on the other, but to be rid of it; and he holds it meet to be ſaid unto God, That which I ſee not, teach thou me, If have done iniquity I will do no more eJob 34.32.
Thus, this hypocrite ſeeks to hide knowledge, that his knowledge may not way-lay his ſin; and, his ſeeming ignorance excuſe from duty; the true Chriſtian will not conceal his knowledge either of duty, thereby to avoid it; or of ſin thereby to commit it. The one will not know what he doth, that he may do what he ſeems not to know; the other confeſſeth his knowledge of what he doth, even when he knows that he hath done what he ought not.
Character 7 This Hypocrite takes upon him the knowledge of what he knows not.
Ignorance is a blot and a ſhame where ever it is lodged; therefore this hypocrite, that he might not be thought ſtark blinde, ſaith, he ſeeth fJohn 9 41.. And what doth he ſee? not what is; but, what he imagineth, a reed ſhaken with the wind gMat. 11 7, inſtead of the Baptiſt; and to make men believe that he ſeeth, he will raſhly and ſuddenly ſhoot the bolt of his cenſure againſt any that comes in his way, in reference co God and Religion; as if meer zeal for God and his glory put him upon it. Give God the praiſe, ſay the blind ſeers to him that was born blind, We know that this man (meaning Chriſt, who knew no ſin) is a ſinner rJohn 9.24.. This they pronounce with ſo much confidence, as if they knew all things, who by this declared themſelves more blind, than he that was born ſo.
And yet, they dare challenge any man that dares pronounce them blinde; Are we blinde alſo? *Verſe 40as if Chriſt himſelf durſt not ſo to affirme. But, he that for judgement came into the world: that they which think they ſee, might be made blind sJohn 2.39, that is, might diſcover the groſſe blindneſſe that is on their hearts tEpheſ. 4.18, as well as in their underſtandings, to all the world; and, be left to periſh in it, even upon this very account, becauſe they ſay, we ſee, extends the ſame judgement to all ſuch hypocrites who take upon them to be teachers of the Law, yet underſtand not what they ſay, nor whereof they affirm u1 Tim 1.7.
Where he doth ſee, there he is willingly blinde; and where he is blinde, there he is the greateſt pretender to ſight. And how doth he imploy this ſeeming ſeeing? In carping at things which he knows not wJude 10., and in ſpeaking evil of the things that he underſtands not x2 Pet. 2.12. Not ſo much becauſe the things are evil, as becauſe thoſe that do them are in better eſteem than he would have them. And here, who ſo bold as blind bayard! who ſo confident as a blind Phariſee! who ſo true to the devils intereſt as he that is willingly blinde!
Thus, the Phariſees (more glad of the occaſion, then grieved for the offence) carp at the diſciples, who for extreme hunger, pluckt and eat ſome eares of corn, as they paſſed through the corn field on the Sabbath day, for having done an unlawful actyMat. 12.1, 2. Howbeit, the ſinne here lay not in the diſciples profanation, but in the ignorance of their accuſers. David did as much, nay more, in his hunger, in eating the ſhew-bread, which in ordinary courſe, was lawful to none but only to the Prieſts zVerſe 3, 4. If the Phariſees reply, we blame them not for eating; but, for plucking the ears of corn, and rubbing them in their hands aLuke 6.1, which was a ſervile work, therefore unlawful upon that day. Here was another piece of their ignorance: for, the Prieſts did more; yea, did as much bodily ſervice on the Sabbath in the very Temple it ſelf, as on any two of the weeks dayes; (for on the Sabbath they doubled their Sacrifices.) yet were blameleſſe bMat. 12.5; not ſo much as any of theſe blinde Phariſees ever found fault with thoſe Prieſts, who ſo deeply cenſured the diſciples of Chriſt for a farre leſſe matter. And why ſo? nothing but ignorance was the cauſe of this cavil, as our Lord plainly tells them, If ye had known what this meaneth, I will have mercy, and not ſacrifice, ye would not have condemned the guiltleſſe cVerſe 7..
This hypocrite will never be thought ignorant of any thing needful to be known; but either thinks he knows as much as he needs, and therefore neglects the means of knowing more: (for, what, ſaith he, can all the Preachers in the world teach me more, than to love God above all, and my neighbour as my ſelf; which, I do?) or, that all others are ignorant in companion of him, and therefore diſdaines their trial of a reaſon of the hope that is in him, leſt he ſhould bewray his own ignorance; or elſe, (either as apprehending the difficulty of learning; or, out of pride, or ſhame *Multa ſcienda neſciuntur, aut ſciendi incuria, aut diſcendi defidea, aut inquirendi, verecundia. Ber.to lay open his ignorance) he refuſeth to make any inquiries to know more.
On the contrary, the true Chriſtian confeſſeth his ignorance, even when he knows moſt; Differ.that he may learn more knowledge.
He doth not vainly pretend ignorance, as hawking at praiſe of his knowledge; but, humbly confeſſeth his wants, that he may get into the way of ſupply. He knoweth that the way to wiſdome is an ingenuous acknowledgement of our own folly; and, that if any man would be (what too many pretend, yet are not) truly wiſe, he muſt become a fool (that is, acknowledge his ignorance and folly as truly ſenſible of it,) that he may be wiſe d1 Cor. 3 18. Wiſdome calleth to the ſimple, that is, to him that knows and acknowledgeth his ſimplicity; Whoſo is ſimple let him turne in hither eProv. 9.4. It is a ſhame to ſeeme ignorant, but a greater ſhame and ſinne too to continue ignorant, rather then to diſcover ignorance that it may be cured.
Some have not the knowledge of God, ſaith the Apoſtle to the Corinthians, I ſpeak this to your ſhame f1 Cor. 15.34. Therefore in the childe of God one ſhame drives out another; an ingenuous ſhame becoming grace, drives out ſinful ſhame unworthy of a gracious heart. The ſinful ſhame of continuing ignorant, is driven out by the ingenuous ſhame to be found ignorant. And ſo the confeſſion of folly is an introduction to wiſdome. Surely I am more brutiſh then any man, and have not the underſtanding of a man gProv. 30.2; not as denying the knowledge which he had; but as not having attained all that he needed. He knew but in part, and that part was ſo little in compariſon of what he knew not, that (to ſpeak as he did, comparatively,) it was nothing; as well knowing that ſuch confeſſion of ignorance was the beſt preparative to more knowledge. He is a true diſciple of Chriſt that is alwayes a learner, and whole word is, not as if I had already attained, or were already perfect hPhil. 3.12.. Knowledge preſumed is a ſure ſymptome of ignorance which is incorrigible; but ignorance confeſſed is a clear evidence of ſome ſaving knowledge, and an inlet to more.
Thus, this hypocrite pretends unto knowledge, yet is ignorant; the true Chriſtian confeſſeth his ignorance, even when he hath in part attained to true ſaving knowledge: the one boaſteth of what he hath not, the other bewailes what he hath too much of: the one by giving himſelfe out to be a ſcioliſt, continues a ſot; the other by acknowledging his ignorance, continually grows in the knowledge of Jeſus Chriſt.
This hypocrite is moſt curious to pry into things forbidden, and careleſſe to know things Character 8 commanded.
This he learnt of our firſt parents (whom all men are more ready to imitate in evil, than in good) who were more inquiſitive after forbidden knowledge, then careful of an expreſſe command to avoid that experiment; not through any previous corruption in their nature, but in their actual departing from the holy Commandment delivered unto them; whereby their perſons infected their nature, as afterwards their nature infected both their perſons, and the whole nature of man.
He is more apt to know of Chriſt how few or many ſhall be ſaved iLuke 13.23, than careful to learn of him to be meek and lowly, that he may find reſt for his own ſoul in particularkMat. 11 9. He is more inquiſitive to know who ſhall be greateſt in the Kingdome of heaven lMat. 18.1, than to get thither himſelf. He takes more pains in finding out the day of judgement (of which day and houre knoweth no man mMat. 24.36, no not the Son of man himſelf, as the Son of man) when it ſhall be, then what manner of perſon he ought to be in all holy converſation and godlineſſe, looking for, and haſtening to the coming of the day of God n2 Pet. 3.1.12. He buſieth himſelf in matters of controverſie, being unable to anſwer to points of Catechiſm. He is hot upon Enthuſiaſmes, revelations, and new lights; but, careleſſe enough of faith, repentance, mortification of ſin, and of obedience to the revealed will of God contained in his Word.
Differ.On the contrary, the true Chriſtian is moſt careful of things revealed.
He remembreth who ſaid,oDeut. 29.29. The ſecret things belong unto the Lord our God, but thoſe things which are revealed, belong unto us and to our children for ever, to do them. Therefore he buſieth not himſelf in things too high pPſal. 131.1, becauſe he thinks not of himſelfe more highly then he ought to think, but thinks ſoberly qRom. 12.3, and ſpeaks humbly, according to the (analogy, or) proportion of faith rVer. 6.. And what ever his knowledge be, yet he will ſo much mind the teaching and knowledg of one Chriſt alone, as revealed in the Goſpel, as if he had determined to know nothing ſave Jeſus Chriſt and him crucified s1 Cor. 2 2. He will not neglect prophecies, not yet fulfilled, but accounts them to be faithful and true tRev. 20, 6; but he accounts them moſt bleſſed, that do his Commandments, that they may have right to the tree of life, which he rather beleeveth, than too curiouſly ſearcheth into.
Thus, this hypocrite is like a rambling travailer that is more inquiſitive after the manners and cuſtomes of forraine countries, than careful to underſtand his own; the true Chriſtian is more diligent to be well verſt at home, than to be exact abroad: the one, with the Philiſtine, pries into the Ark, with neglect of the Covenant, and is ſmitten with a curſe; the other worſhippeth at the doore of the Tabernacle of the Congregation, where God more manifeſtly appeared to all, and ſo receiveth the bleſſing: The one intrudeth into thoſe things which he hath not ſeen, being vainly puft up of his fleſhly minde uCol. 2.18; the other contents himſelfe with what all may ſee, if with humility they ſeek what is to be ſeen in the Word