CHAPTERV.

CHAPTERV.Of the means whereby we may be delivered from the fear of man.1.THE first and most necessary of all means is, a constant and earnest endeavour to free ourselves from the most dangerous deceitfulnessof our own hearts. Nothing is a more fatal hindrance of a man’s salvation, than the false conceit that he is already a Christian, and so has no more need of laying the foundation of repentance, or of the first conversion to God.There is no error which it is more difficult to remove than this, especially in a minister; who, having undertaken to shew others the way to heaven, presupposes that he is himself therein. And because he sees but little difference between himself and his hearers, and knows nothing of a saving change of heart, he by wholesale takes them all for Christians; and, like a blind Pharisee, reproves nothing but outward vices. His own inward part being not yet cleansed, he cannot awaken others out of their slumber, and bring them over from their false, imaginary faith, to a true, living one, working by love. And by means of these unconverted preachers, destitute of all experimental knowledge of spiritual things, whole parishes, cities and countries, are countenanced in their carnal security.Now, when God is pleased to send forth faithful witnesses of his truth, to awaken men out of their spiritual slumber, then is the devil most busy to second this security with the fear of man; one fearing this, another that, so that both together choak the truth of God in the heart. The best advice that can be given to a man in this case is, that he thoroughly search into his own condition, according to the tenour of the word ofGod, that he may not be deluded with vain hopes. By this means he may come to a full assurance of the state of his soul, and feel the Spirit of God witnessing with his spirit, that he is a child of God: but till he will thus search into the bottom of his heart, he cannot be freed from this fear. Nor will he be able to make a right use of any means at all that may be offered him: for without the power of the Holy Ghost, which till then he cannot have, a man will never get so far as to eye God only in all his actions; and till he does this, it is impossible he should discharge his duty without the fear of man.2. As the want of self-denial is one of the chief causes of the fear of man, it will be absolutely necessary, in order to the subduing of it, to labour after a true self-denying frame of spirit: for as long as we fear the loss of our ease, or goods, or honour, or greatness in the world, so long we shall be loth, by a close following the steps of our Lord, to incur the displeasure of men; till therefore a manrenounceth himself, he cannot be his disciple. But when once we seek no honour, but what cometh from God, nor any pleasure, but that of doing his will, we shall find it easy to confess the truth, with undauntedness, both in word and deed.Let him then, who will come after Christ,deny himself, and take up his cross daily, and follow him. And he that begins to be a proficient in this, will find the fear of man vanishing of itself:for why do we fear men? For no other reason, but because we are afraid of the cross. And why do we fear the cross? Because we understand not the infinite good that lies hid in it. Because we apprehend not, that, since the fall, whatever is really good, must spring up under the cross.3. And that we may never be weary of bearing it, or faint in our minds, we should frequently and deeply meditate on the vanity, and even nothingness of this world, this idle dream, this vanishing shadow; on the nothingness of man himself, a worm, a vapour, a leaf driven by the wind; even in his best estate,walking in a vain shew, and disquieting himself in vain; on the glorious Majesty of the Almighty Creator of heaven and earth, and the unspeakable joys that are at his right-hand for evermore; on the several degrees of that glory, which shall be proportioned to our several degrees of obedience: and in particular, on the mighty rewards annext to the denial of ourselves, and chearful taking up our cross.4. The servants of Christ find this also a sure means to conquer, when they are assaulted by the fear of man, to enter immediately into deep meditation on the bitter passion of our Lord. This is the antidote whichSt.Peterprescribes,♦beloved, think it not strange, concerning the fiery trial, which is to try you; but rejoice, inasmuch as ye are made partakers of the sufferings of Christ. Ephesiansiv.12.—And soSt.Paul,Consider him, that endured such contradiction of sinners against himself.And again,We always bear about in the body the dying of the Lord Jesus, that the life of him also might be made manifest in our mortal body.♦“Belovloved” replaced with “beloved”This is the true apostolical mind, which few apprehend: but those who do apprehend and obtain it, tread in the same steps, and declare themselves servants of the living God in true chearfulness of faith. They are not afraidof the terror of men, but sanctify the Lord God in their hearts: having determinedto knowand regardnothing but Jesus Christ, and him crucified.5. Add to this, the consideration of those faithful champions of Christ, mentioned in the scriptures, as well as other histories. This was the waySt.Paultook to encourage them that were weak in faith, in the11thchapter of his epistle to theHebrews; which being an excellent abstract of the whole Old Testament, ought to be more especially pondered by us, and applied for the support of our faith, in all outward and inward temptations. The histories likewise of the primitive, as well as later martyrs, were they more attentively considered, would contribute much toward our attaining a true boldness of faith, so necessary for our Christian warfare.But chiefly (I repeat it again)Look ye unto Jesus, the author and finisher of our faith. Consider him, (or as the Greek word properly signifies) make a comparison, between what Christ hath suffered, and what ye suffer. Consider what proportion there is between the two: for sure it is,if you will be his followers, you must be ever determined and preparedto resist even unto blood, striving against sin.This it was that so powerfully inspiredSt.Paulto expose himself to all manner of sufferings, For the mark he always had in his eye was,To know Christ, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. AndSt.Peter, from the same ground, saith,If when you do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that we should follow his steps.Christ himself also giveth us the same instructions:Remember the word which I said unto you, The servant is not greater than his Lord. If they have persecuted me, they will also persecute you.Wherefore, if any man would in good earnest be rid of the fear of man, let him eye continually the example and image of Christ; and know assuredly, he cannot be happier than when he cometh up to the nearest conformity with his suffering, crucified Lord. If his love be sincere, it will kindle in his heart an ardent desire to be like unto him: and this desire will dispel all the fear of man; because it makes the cross, which is so bitter to the flesh, delightful to the spirit; so that it can no more hinder his drinking gladlythe cup which his father hath given him.Nay,St.Paulassures us, that a man not only overcomes thereby, but that he ismore than conqueror; intimating, that by this victory he gains an inconceivable advantage over all the sufferings that can befal him for the gospel’s sake.Who shall separate us from the love of God? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword: nay, in all these things we are more than conquerors.Nor does he stop here, but expresses the undaunted chearfulness of his heart yet more emphatically;I am persuaded that neither life, nor death, nor angels, nor principalities, nor things present, nor things to come, nor heighth, nor depth, nor any other creature, shall be able to separate us from the love of God. Let us, dear brethren, in like manner, press on in spirit into the living and powerful fellowship of Jesus Christ: so that we maylive no more, but he may live in us; and the life which we now live in the flesh, we may live by the faith of the Son of God, who loved us, and gave himself for us. Thus all fear will soon vanish out of our heart, and the joyful Spirit of Christ will fill up the room it had there, and make us grow in strength, comfort and encourage us in all our combats, and afford us a continual train of victories.6. Let us then apply ourselves to God in earnest prayer, that he would be pleased to vouchsafe us this spirit, eventhe spirit of power, and of love, and of a sound mind. This is not of us, but the free gift of God; which gift he is most ready toimpart to those who heartily pray for it. Let us then ask, that we may receive: and more especially at such times, when we are called to act any thing that requires some exerting of the power of faith, let us have a care to do nothing according to our own fancy, but, in the first place, lay it open before God in prayer, and then set upon it, armed with the whole armour of God.7. Now, as Jesus Christ is he that can most certainly deliver us from all fear of man; so none can teach us better than he himself, by what means we must fight against it. And this he hath carefully done, especially in the latter part of his state of humiliation, leaving his disciples, in his farewel discourse to them,St.John13, 14, 15, 16, 17 chapters) a most effectual medicine against it. Now the chief point insisted on herein is, his promise of sending the Holy Ghost to his disciples; whom also he calls the Comforter, because he drives away all fear of man out of the heart, filling and overflowing the same (which bare reason cannot do) with a stream of life and power.Therefore, let him that would be a follower of Christ in truth, read and consider this with due application: and then with full assurance accept of and rely upon this his promise: and with filial freedom and confidence pray to Christ to make it good unto him. And verily if we do bear reproach for his name’s sake,the Spirit of glory and of God resteth upon us. And sinceChrist himself is so near to them who suffer for his sake, that thereby they become habitations of God, upon which the glory of God resteth, yea, which are filled with the Spirit of glory and of God; should we not, when tempted to fear man, be strongly moved thereby, to resist the temptation with all our might, and stedfastly to believe that the power of God will be perfected in our weakness? And what a comfort it is, that the Spirit himselfhelpeth our infirmities? Yea, andmaketh intercession for us with groans that cannot be uttered? That is, most powerfully, and in a manner altogether inconceivable by human reason: he being our continual advocate in heaven, and in the council of the Holy Trinity, bequeathed to us by Christ, as long as we continue orphans in this world. Nay, Christ himself, who is at the right hand of God, ever maketh intercession for us. O that we were thoroughly sensible of the joy and readiness lodged in the heart of God, to support all those who, seeking all their help from him alone, rely wholly on his paternal goodness! How easily then should we get rid of the fear of man, and even blush for shame, that we had ever been diverted by it from any good undertaking!*8. But all these means will nothing avail, if we consult in any thing with flesh and blood, or with other fearful men. As ever therefore we desire to be made free, we must either wholly forsake these persons, and avoid all conversationwith them, or at least, use it so far as absolute necessity requires with the utmost caution and circumspection. Many have undertaken a good thing in readiness of faith, but while they did not set about it immediately, without conferring with flesh and blood, but first asked the advice of this and another friend, they gave over the design, and stifled the gift of God that was in them. Indeed it is not to be expressed how many useful designs are by this means hindered and laid aside. Doubtless, we ought not to rely too much on our own prudence, or to slight the advice of experienced men: but we must beware too of the other extreme, ofbeing tossed about with every wind of doctrine: for it is a good thing that the heart be established; which stability is obtained by faith, but is easily lost again by the fearful talk of those that have little faith.9. On the contrary, let us confer with the holy apostles, and observe the unusual earnestness wherewith they labour to free every one that nameth the name of Christ, from the fear of man. Would you know with what weapons they armed themselves against it,as good soldiers of Jesus Christ? Why theytook unto them the whole armour of God, and so were able to withstand in the evil day. And thus may you gain the victory, which you will never be able to obtain by human weapons, such as wit and learning.10. Indeed, not only the writings of the apostles; not only all holy writ, from the beginning thereof to the end; but heaven and earth, yea, andall the creatures of God would assist us, would we consider them with a believing heart. Doth not our Saviour, to reproach our idle fear, send us even to the sparrows for better information?Are not two sparrows sold for a farthing, and one of them shall not fall to the ground without your Father?Nay, he directs us to the very hairs of our head, saying,But the very hairs of your head are all numbered. Elsewhere, he takes the grass of the field to witness against our little faith: and all this to expose our horrible unbelief, and to represent to us in a clear light, that a man by faith becomes the most glorious, and by unbelief the most base and miserable of all creatures.11. Stand fast therefore, as becomes those to whom are made all those glorious declarations;ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; which plainly alludes toExodusxix.3–4. where we find these emphatic expressions of God;ye have seen what I did unto the Egyptians, and how I bare you on eagles wings, and brought you to myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people. For all the earth is mine: and ye shall be a kingdom of priests, and an holy nation.Now, not onlyIsraelafter the flesh, but all the people of God, have a right to lay claim to,and comfort themselves with all these his glorious promises. And to what purpose did he make them? Was it not to assure all his servants, that none, how powerful soever, should be able to hurt them, as long as they continue faithful in his covenant? Nor is it possible for the whole world to hurt one that entirely relies on his promises. For he who trusts in God, doth by this faith so unite himself to the power of the living God, that thereby he becomes much stronger than the whole world, whether visible or invisible.This precious promise of God, concerning the royal priesthood of his saints, was confirmed and sealed by the death and blood of the Son of God.Jesus Christ the faithful witness, the first begotten from the dead, and the prince of the kings of the earth, hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father.Let every Christian then demonstrate himself to be one of these royal priests, by breaking through all difficulties, in true chearfulness of faith, which he is willing to give to all, without respect of persons: by fighting manfully the battles of the Lord, and pressing on for the prize of his high calling.Let every one that hath by baptism begun to renounce the devil and all his works, entirely dedicate himself to the service of the Lord ofhosts: *Let him deeply consider, with how high and holy a majesty, with how great a monarch (who indeed, is the only potentate) he hath entrusted his soul and body; and no morefear them which kill the body, but are not able to kill the soul. Let him think with himself how secure he is under the protection of so great a King.He dwelleth in the secret of the Most High; he abideth in the shadow of the Almighty.But let him also duly consider, that he is not to fight this combat by his own strength; but that the captain of the Lord’s hosts, delivering his own sword to him, will arm him with his own power, and say unto him, as he did untoJoshua,I will never leave thee, nor forsake thee. Have not I commanded thee? Be strong, and of good courage; be not afraid; neither be thou dismayed: for♦the Lord thy God is with thee, whithersoever thou goest.♦duplicate word “the” removedIn fine, renew thyself in the daily spirit of thy mind, and draw life and nourishment from the word of God. Stir up thyself in prayer, and strengthen thyself with the company of other faithful Christians: since,where two or three are gathered together in his name, there is Christ in the midst of them. Thou oughtest tostir up the gift of God, the child-like, chearful spirit always, and without intermission, even as a fire, by constant blowing is kept up to a flame. Press towards higher degrees of faith, by pondering thepromises of God, and continually exercising thy love to thy neighbour, with all singleness of heart, to the uttermost of thy power, wherever God giveth thee opportunity. For nothing conduces more to the increase of faith, than a continual exercise of it.And if a man know himself to be naturally bashful and fearful, let him with the greater earnestness assault this enemy, and labour to keep a conscience void of offence, lest his natural fearfulness grow upon him. Let him have a care, in the beginning, not to make himself the slave of other men, especially of them that are in high places; but behave himself always as a faithful servant of God, in all discretion and humility. Or, if he has at first fallen short, let him the more now encourage himself in God, to obey him henceforth rather than man; not suffering himself to be any more shaken either by force or subtilty. He ought to lift up his head in the power of Christ, though under the hardest combat; and to make the glory of God his whole and sole end, in all he does, or leaves undone. Blessed is he that thus standeth his ground in all combats and assaults; he shall go from faith to faith, from strength to strength, and finally overcome all things with Christ.

Of the means whereby we may be delivered from the fear of man.

1.THE first and most necessary of all means is, a constant and earnest endeavour to free ourselves from the most dangerous deceitfulnessof our own hearts. Nothing is a more fatal hindrance of a man’s salvation, than the false conceit that he is already a Christian, and so has no more need of laying the foundation of repentance, or of the first conversion to God.

There is no error which it is more difficult to remove than this, especially in a minister; who, having undertaken to shew others the way to heaven, presupposes that he is himself therein. And because he sees but little difference between himself and his hearers, and knows nothing of a saving change of heart, he by wholesale takes them all for Christians; and, like a blind Pharisee, reproves nothing but outward vices. His own inward part being not yet cleansed, he cannot awaken others out of their slumber, and bring them over from their false, imaginary faith, to a true, living one, working by love. And by means of these unconverted preachers, destitute of all experimental knowledge of spiritual things, whole parishes, cities and countries, are countenanced in their carnal security.

Now, when God is pleased to send forth faithful witnesses of his truth, to awaken men out of their spiritual slumber, then is the devil most busy to second this security with the fear of man; one fearing this, another that, so that both together choak the truth of God in the heart. The best advice that can be given to a man in this case is, that he thoroughly search into his own condition, according to the tenour of the word ofGod, that he may not be deluded with vain hopes. By this means he may come to a full assurance of the state of his soul, and feel the Spirit of God witnessing with his spirit, that he is a child of God: but till he will thus search into the bottom of his heart, he cannot be freed from this fear. Nor will he be able to make a right use of any means at all that may be offered him: for without the power of the Holy Ghost, which till then he cannot have, a man will never get so far as to eye God only in all his actions; and till he does this, it is impossible he should discharge his duty without the fear of man.

2. As the want of self-denial is one of the chief causes of the fear of man, it will be absolutely necessary, in order to the subduing of it, to labour after a true self-denying frame of spirit: for as long as we fear the loss of our ease, or goods, or honour, or greatness in the world, so long we shall be loth, by a close following the steps of our Lord, to incur the displeasure of men; till therefore a manrenounceth himself, he cannot be his disciple. But when once we seek no honour, but what cometh from God, nor any pleasure, but that of doing his will, we shall find it easy to confess the truth, with undauntedness, both in word and deed.

Let him then, who will come after Christ,deny himself, and take up his cross daily, and follow him. And he that begins to be a proficient in this, will find the fear of man vanishing of itself:for why do we fear men? For no other reason, but because we are afraid of the cross. And why do we fear the cross? Because we understand not the infinite good that lies hid in it. Because we apprehend not, that, since the fall, whatever is really good, must spring up under the cross.

3. And that we may never be weary of bearing it, or faint in our minds, we should frequently and deeply meditate on the vanity, and even nothingness of this world, this idle dream, this vanishing shadow; on the nothingness of man himself, a worm, a vapour, a leaf driven by the wind; even in his best estate,walking in a vain shew, and disquieting himself in vain; on the glorious Majesty of the Almighty Creator of heaven and earth, and the unspeakable joys that are at his right-hand for evermore; on the several degrees of that glory, which shall be proportioned to our several degrees of obedience: and in particular, on the mighty rewards annext to the denial of ourselves, and chearful taking up our cross.

4. The servants of Christ find this also a sure means to conquer, when they are assaulted by the fear of man, to enter immediately into deep meditation on the bitter passion of our Lord. This is the antidote whichSt.Peterprescribes,♦beloved, think it not strange, concerning the fiery trial, which is to try you; but rejoice, inasmuch as ye are made partakers of the sufferings of Christ. Ephesiansiv.12.—And soSt.Paul,Consider him, that endured such contradiction of sinners against himself.And again,We always bear about in the body the dying of the Lord Jesus, that the life of him also might be made manifest in our mortal body.

♦“Belovloved” replaced with “beloved”

This is the true apostolical mind, which few apprehend: but those who do apprehend and obtain it, tread in the same steps, and declare themselves servants of the living God in true chearfulness of faith. They are not afraidof the terror of men, but sanctify the Lord God in their hearts: having determinedto knowand regardnothing but Jesus Christ, and him crucified.

5. Add to this, the consideration of those faithful champions of Christ, mentioned in the scriptures, as well as other histories. This was the waySt.Paultook to encourage them that were weak in faith, in the11thchapter of his epistle to theHebrews; which being an excellent abstract of the whole Old Testament, ought to be more especially pondered by us, and applied for the support of our faith, in all outward and inward temptations. The histories likewise of the primitive, as well as later martyrs, were they more attentively considered, would contribute much toward our attaining a true boldness of faith, so necessary for our Christian warfare.

But chiefly (I repeat it again)Look ye unto Jesus, the author and finisher of our faith. Consider him, (or as the Greek word properly signifies) make a comparison, between what Christ hath suffered, and what ye suffer. Consider what proportion there is between the two: for sure it is,if you will be his followers, you must be ever determined and preparedto resist even unto blood, striving against sin.

This it was that so powerfully inspiredSt.Paulto expose himself to all manner of sufferings, For the mark he always had in his eye was,To know Christ, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. AndSt.Peter, from the same ground, saith,If when you do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that we should follow his steps.Christ himself also giveth us the same instructions:Remember the word which I said unto you, The servant is not greater than his Lord. If they have persecuted me, they will also persecute you.Wherefore, if any man would in good earnest be rid of the fear of man, let him eye continually the example and image of Christ; and know assuredly, he cannot be happier than when he cometh up to the nearest conformity with his suffering, crucified Lord. If his love be sincere, it will kindle in his heart an ardent desire to be like unto him: and this desire will dispel all the fear of man; because it makes the cross, which is so bitter to the flesh, delightful to the spirit; so that it can no more hinder his drinking gladlythe cup which his father hath given him.

Nay,St.Paulassures us, that a man not only overcomes thereby, but that he ismore than conqueror; intimating, that by this victory he gains an inconceivable advantage over all the sufferings that can befal him for the gospel’s sake.Who shall separate us from the love of God? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword: nay, in all these things we are more than conquerors.Nor does he stop here, but expresses the undaunted chearfulness of his heart yet more emphatically;I am persuaded that neither life, nor death, nor angels, nor principalities, nor things present, nor things to come, nor heighth, nor depth, nor any other creature, shall be able to separate us from the love of God. Let us, dear brethren, in like manner, press on in spirit into the living and powerful fellowship of Jesus Christ: so that we maylive no more, but he may live in us; and the life which we now live in the flesh, we may live by the faith of the Son of God, who loved us, and gave himself for us. Thus all fear will soon vanish out of our heart, and the joyful Spirit of Christ will fill up the room it had there, and make us grow in strength, comfort and encourage us in all our combats, and afford us a continual train of victories.

6. Let us then apply ourselves to God in earnest prayer, that he would be pleased to vouchsafe us this spirit, eventhe spirit of power, and of love, and of a sound mind. This is not of us, but the free gift of God; which gift he is most ready toimpart to those who heartily pray for it. Let us then ask, that we may receive: and more especially at such times, when we are called to act any thing that requires some exerting of the power of faith, let us have a care to do nothing according to our own fancy, but, in the first place, lay it open before God in prayer, and then set upon it, armed with the whole armour of God.

7. Now, as Jesus Christ is he that can most certainly deliver us from all fear of man; so none can teach us better than he himself, by what means we must fight against it. And this he hath carefully done, especially in the latter part of his state of humiliation, leaving his disciples, in his farewel discourse to them,St.John13, 14, 15, 16, 17 chapters) a most effectual medicine against it. Now the chief point insisted on herein is, his promise of sending the Holy Ghost to his disciples; whom also he calls the Comforter, because he drives away all fear of man out of the heart, filling and overflowing the same (which bare reason cannot do) with a stream of life and power.

Therefore, let him that would be a follower of Christ in truth, read and consider this with due application: and then with full assurance accept of and rely upon this his promise: and with filial freedom and confidence pray to Christ to make it good unto him. And verily if we do bear reproach for his name’s sake,the Spirit of glory and of God resteth upon us. And sinceChrist himself is so near to them who suffer for his sake, that thereby they become habitations of God, upon which the glory of God resteth, yea, which are filled with the Spirit of glory and of God; should we not, when tempted to fear man, be strongly moved thereby, to resist the temptation with all our might, and stedfastly to believe that the power of God will be perfected in our weakness? And what a comfort it is, that the Spirit himselfhelpeth our infirmities? Yea, andmaketh intercession for us with groans that cannot be uttered? That is, most powerfully, and in a manner altogether inconceivable by human reason: he being our continual advocate in heaven, and in the council of the Holy Trinity, bequeathed to us by Christ, as long as we continue orphans in this world. Nay, Christ himself, who is at the right hand of God, ever maketh intercession for us. O that we were thoroughly sensible of the joy and readiness lodged in the heart of God, to support all those who, seeking all their help from him alone, rely wholly on his paternal goodness! How easily then should we get rid of the fear of man, and even blush for shame, that we had ever been diverted by it from any good undertaking!

*8. But all these means will nothing avail, if we consult in any thing with flesh and blood, or with other fearful men. As ever therefore we desire to be made free, we must either wholly forsake these persons, and avoid all conversationwith them, or at least, use it so far as absolute necessity requires with the utmost caution and circumspection. Many have undertaken a good thing in readiness of faith, but while they did not set about it immediately, without conferring with flesh and blood, but first asked the advice of this and another friend, they gave over the design, and stifled the gift of God that was in them. Indeed it is not to be expressed how many useful designs are by this means hindered and laid aside. Doubtless, we ought not to rely too much on our own prudence, or to slight the advice of experienced men: but we must beware too of the other extreme, ofbeing tossed about with every wind of doctrine: for it is a good thing that the heart be established; which stability is obtained by faith, but is easily lost again by the fearful talk of those that have little faith.

9. On the contrary, let us confer with the holy apostles, and observe the unusual earnestness wherewith they labour to free every one that nameth the name of Christ, from the fear of man. Would you know with what weapons they armed themselves against it,as good soldiers of Jesus Christ? Why theytook unto them the whole armour of God, and so were able to withstand in the evil day. And thus may you gain the victory, which you will never be able to obtain by human weapons, such as wit and learning.

10. Indeed, not only the writings of the apostles; not only all holy writ, from the beginning thereof to the end; but heaven and earth, yea, andall the creatures of God would assist us, would we consider them with a believing heart. Doth not our Saviour, to reproach our idle fear, send us even to the sparrows for better information?Are not two sparrows sold for a farthing, and one of them shall not fall to the ground without your Father?Nay, he directs us to the very hairs of our head, saying,But the very hairs of your head are all numbered. Elsewhere, he takes the grass of the field to witness against our little faith: and all this to expose our horrible unbelief, and to represent to us in a clear light, that a man by faith becomes the most glorious, and by unbelief the most base and miserable of all creatures.

11. Stand fast therefore, as becomes those to whom are made all those glorious declarations;ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; which plainly alludes toExodusxix.3–4. where we find these emphatic expressions of God;ye have seen what I did unto the Egyptians, and how I bare you on eagles wings, and brought you to myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people. For all the earth is mine: and ye shall be a kingdom of priests, and an holy nation.

Now, not onlyIsraelafter the flesh, but all the people of God, have a right to lay claim to,and comfort themselves with all these his glorious promises. And to what purpose did he make them? Was it not to assure all his servants, that none, how powerful soever, should be able to hurt them, as long as they continue faithful in his covenant? Nor is it possible for the whole world to hurt one that entirely relies on his promises. For he who trusts in God, doth by this faith so unite himself to the power of the living God, that thereby he becomes much stronger than the whole world, whether visible or invisible.

This precious promise of God, concerning the royal priesthood of his saints, was confirmed and sealed by the death and blood of the Son of God.Jesus Christ the faithful witness, the first begotten from the dead, and the prince of the kings of the earth, hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father.Let every Christian then demonstrate himself to be one of these royal priests, by breaking through all difficulties, in true chearfulness of faith, which he is willing to give to all, without respect of persons: by fighting manfully the battles of the Lord, and pressing on for the prize of his high calling.

Let every one that hath by baptism begun to renounce the devil and all his works, entirely dedicate himself to the service of the Lord ofhosts: *Let him deeply consider, with how high and holy a majesty, with how great a monarch (who indeed, is the only potentate) he hath entrusted his soul and body; and no morefear them which kill the body, but are not able to kill the soul. Let him think with himself how secure he is under the protection of so great a King.He dwelleth in the secret of the Most High; he abideth in the shadow of the Almighty.But let him also duly consider, that he is not to fight this combat by his own strength; but that the captain of the Lord’s hosts, delivering his own sword to him, will arm him with his own power, and say unto him, as he did untoJoshua,I will never leave thee, nor forsake thee. Have not I commanded thee? Be strong, and of good courage; be not afraid; neither be thou dismayed: for♦the Lord thy God is with thee, whithersoever thou goest.

♦duplicate word “the” removed

In fine, renew thyself in the daily spirit of thy mind, and draw life and nourishment from the word of God. Stir up thyself in prayer, and strengthen thyself with the company of other faithful Christians: since,where two or three are gathered together in his name, there is Christ in the midst of them. Thou oughtest tostir up the gift of God, the child-like, chearful spirit always, and without intermission, even as a fire, by constant blowing is kept up to a flame. Press towards higher degrees of faith, by pondering thepromises of God, and continually exercising thy love to thy neighbour, with all singleness of heart, to the uttermost of thy power, wherever God giveth thee opportunity. For nothing conduces more to the increase of faith, than a continual exercise of it.

And if a man know himself to be naturally bashful and fearful, let him with the greater earnestness assault this enemy, and labour to keep a conscience void of offence, lest his natural fearfulness grow upon him. Let him have a care, in the beginning, not to make himself the slave of other men, especially of them that are in high places; but behave himself always as a faithful servant of God, in all discretion and humility. Or, if he has at first fallen short, let him the more now encourage himself in God, to obey him henceforth rather than man; not suffering himself to be any more shaken either by force or subtilty. He ought to lift up his head in the power of Christ, though under the hardest combat; and to make the glory of God his whole and sole end, in all he does, or leaves undone. Blessed is he that thus standeth his ground in all combats and assaults; he shall go from faith to faith, from strength to strength, and finally overcome all things with Christ.

CHAPTERVI.Of Christian discretion.1.AS flesh and blood is commonly inclined either to exceed or fall short in matters of duty; so it is easy, while we avoid the fear of man, to run into presumption, rashness, and inconsiderateness. Therefore it is necessary that we be continually on our guard, that so our boldness may be ever tempered by wisdom; that wisdom I mean which cometh from above, and is called bySt.Luke,the wisdom of the just. And soSt.Paulstiles it the spirit of a sound mind:God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. For indeed one spirit works all this in man; and through him again in others; making him not only discharge his duty with undaunted courage, and giving him a pure desire to promote nothing but the glory of God, and the good of his neighbour, but enabling him also, in all his doings and sufferings, to behave with divine prudence and wisdom. Andif any lack this wisdom, let him ask of God, and it shall be given him. It shall surely be given him, who continually keeps a watchful eye over his own spirit; who is everhumbling himself in the sight of God; and, like a helpless infant, praying to God for discretion and understanding, and taking the word of God for his constant counsellor.2. Where this foundation is laid, we need not fear any hurt from the boldness of faith. And though perhaps, for want of experience, it may not always be exerted in due time and place, yet we are to take heed, as soon as we are sensible of it, not to be too much dejected for this imperfection; but to praise God, who therefore shews us our failings, that we may mend them, and who will himself supply what is yet behind. And whenever we observe such failings in others, we ought to be particularly cautious how we judge them. For God will not judge according to our, but according to his own mind; andout of the mouths of babes and sucklings he hathoftenperfected praise.But hereby we do not in the least reflect upon any one, who, from a long experience in the ways of the Lord, doth, in the spirit of love, mind his brother of the failings, which have overtaken him in any of his actions. By this he doth not stifle any good that is in him, but rather prunes the good tree from its superfluous, irregular shoots, taking care of, and having an eye over it, that it may bring forth its fruit in due season.3. And that we may be assured of so doing, we must, before all things, consider, that as thereis no true faith, without repentance; so neither can there be any true boldness of faith, unless a man exercise himself daily in it. For the undauntedness of faith is no such groundless rashness, as is found in a wild soldier: but it is the fear of God, which having taken possession of the heart, expels the fear of man; and where the spirit of man is truly humbled, and broken under the mighty hand of God, there the Spirit of God dwells and exerts itself so gloriously, that there is no room for the flesh to boast. Let no man deceive himself. There is no true faith, without holiness of heart and life. Whatever is separate from this, cannot last long, be the appearance of it ever so glorious.*4. Again, the true boldness of faith, is known, by its continually working by love. By faith a man is made a lord over all; but by love a servant of all. By faith he is a king; but by love a spiritual priest, ministring, not lording, in Christ’s sanctuary. Now when a man doth not abide in love, but is swayed by anger, hatred, or the like, and perhaps breaking out in scoffing, railing, or bitterness, he must not pretend to boldness of faith: and though he may have had some♦degree of it before, it is now corrupted and lost. Therefore in this case, a man ought first to humble himself before God, and when he is sincerely renewed in the spirit of his mind, then to press on again in the work offaith, the patience of hope, and the labour of love.♦“degreee” replaced with “degree”5. To keep up this boldness, we must continue in prayer, and in child like communion with God; for by this the mind is best guarded from vain excursions, and inspired with meekness towards all men. And whoever, by humble, fervent, and constant prayer, labours after a stricter union with God, will not only be fortified against all precipitancy and hastiness of spirit, but also against tempting God; of which men of little faith are particularly careful to caution him.6. Neither doth this boldness of faith at all interfere with the obedience which inferiors of every kind owe their respective superiors; only remembring, that we are never to pay any one so unlimited, blindfold an obedience, as to prefer the authority of man before the clear command of God.This caution is highly necessary; there being but too many who think they act entirely in faith, when indeed they are only following their own fancy, without any warrant from the word of God. And this distemper is the more dangerous, the less remedy can be applied to cure it. For those thatwalk in the light of the fire of their own kindling, if they are advised to true humility, discretion, and obedience, are apt to suspect that it proceeds from a design of lording over their consciences; and that all the advicegiven them, is no better than the fruit of unbelief, and the fear of man. They think themselves happy that they do not adhere to men, without taking notice how deep they are enslaved to themselves. But he is truly wise who humbles himself more and more, and is always ready to submit to all men. For where humility is, the enemy finds no room for his most dangerous temptations.7. Let us then continually join the exercise of daily repentance, the denial of ourselves and of our own wills, of true humility, obedience, submission, prayer, of the meekness and patience of Christ, of hearty love for our brethren, and compassion for their failings, and all other virtues that flow from the wisdom which cometh from above. Let us, I say, join and knit all these together with the chearful exercise of faith and trust in God. Let us excite one another, with comfortable words, to cast♦off all fear of man. Wheresoever God hath wrought a good will, let us take heed of damping it in any of the least members of Christ; but let us cherish it by the word of the gospel, and by the rules of true Christian discretion, keep it within such bounds, as may bring it to a fuller and more substantial maturity.♦“of” replaced with “off”

Of Christian discretion.

1.AS flesh and blood is commonly inclined either to exceed or fall short in matters of duty; so it is easy, while we avoid the fear of man, to run into presumption, rashness, and inconsiderateness. Therefore it is necessary that we be continually on our guard, that so our boldness may be ever tempered by wisdom; that wisdom I mean which cometh from above, and is called bySt.Luke,the wisdom of the just. And soSt.Paulstiles it the spirit of a sound mind:God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. For indeed one spirit works all this in man; and through him again in others; making him not only discharge his duty with undaunted courage, and giving him a pure desire to promote nothing but the glory of God, and the good of his neighbour, but enabling him also, in all his doings and sufferings, to behave with divine prudence and wisdom. Andif any lack this wisdom, let him ask of God, and it shall be given him. It shall surely be given him, who continually keeps a watchful eye over his own spirit; who is everhumbling himself in the sight of God; and, like a helpless infant, praying to God for discretion and understanding, and taking the word of God for his constant counsellor.

2. Where this foundation is laid, we need not fear any hurt from the boldness of faith. And though perhaps, for want of experience, it may not always be exerted in due time and place, yet we are to take heed, as soon as we are sensible of it, not to be too much dejected for this imperfection; but to praise God, who therefore shews us our failings, that we may mend them, and who will himself supply what is yet behind. And whenever we observe such failings in others, we ought to be particularly cautious how we judge them. For God will not judge according to our, but according to his own mind; andout of the mouths of babes and sucklings he hathoftenperfected praise.

But hereby we do not in the least reflect upon any one, who, from a long experience in the ways of the Lord, doth, in the spirit of love, mind his brother of the failings, which have overtaken him in any of his actions. By this he doth not stifle any good that is in him, but rather prunes the good tree from its superfluous, irregular shoots, taking care of, and having an eye over it, that it may bring forth its fruit in due season.

3. And that we may be assured of so doing, we must, before all things, consider, that as thereis no true faith, without repentance; so neither can there be any true boldness of faith, unless a man exercise himself daily in it. For the undauntedness of faith is no such groundless rashness, as is found in a wild soldier: but it is the fear of God, which having taken possession of the heart, expels the fear of man; and where the spirit of man is truly humbled, and broken under the mighty hand of God, there the Spirit of God dwells and exerts itself so gloriously, that there is no room for the flesh to boast. Let no man deceive himself. There is no true faith, without holiness of heart and life. Whatever is separate from this, cannot last long, be the appearance of it ever so glorious.

*4. Again, the true boldness of faith, is known, by its continually working by love. By faith a man is made a lord over all; but by love a servant of all. By faith he is a king; but by love a spiritual priest, ministring, not lording, in Christ’s sanctuary. Now when a man doth not abide in love, but is swayed by anger, hatred, or the like, and perhaps breaking out in scoffing, railing, or bitterness, he must not pretend to boldness of faith: and though he may have had some♦degree of it before, it is now corrupted and lost. Therefore in this case, a man ought first to humble himself before God, and when he is sincerely renewed in the spirit of his mind, then to press on again in the work offaith, the patience of hope, and the labour of love.

♦“degreee” replaced with “degree”

5. To keep up this boldness, we must continue in prayer, and in child like communion with God; for by this the mind is best guarded from vain excursions, and inspired with meekness towards all men. And whoever, by humble, fervent, and constant prayer, labours after a stricter union with God, will not only be fortified against all precipitancy and hastiness of spirit, but also against tempting God; of which men of little faith are particularly careful to caution him.

6. Neither doth this boldness of faith at all interfere with the obedience which inferiors of every kind owe their respective superiors; only remembring, that we are never to pay any one so unlimited, blindfold an obedience, as to prefer the authority of man before the clear command of God.

This caution is highly necessary; there being but too many who think they act entirely in faith, when indeed they are only following their own fancy, without any warrant from the word of God. And this distemper is the more dangerous, the less remedy can be applied to cure it. For those thatwalk in the light of the fire of their own kindling, if they are advised to true humility, discretion, and obedience, are apt to suspect that it proceeds from a design of lording over their consciences; and that all the advicegiven them, is no better than the fruit of unbelief, and the fear of man. They think themselves happy that they do not adhere to men, without taking notice how deep they are enslaved to themselves. But he is truly wise who humbles himself more and more, and is always ready to submit to all men. For where humility is, the enemy finds no room for his most dangerous temptations.

7. Let us then continually join the exercise of daily repentance, the denial of ourselves and of our own wills, of true humility, obedience, submission, prayer, of the meekness and patience of Christ, of hearty love for our brethren, and compassion for their failings, and all other virtues that flow from the wisdom which cometh from above. Let us, I say, join and knit all these together with the chearful exercise of faith and trust in God. Let us excite one another, with comfortable words, to cast♦off all fear of man. Wheresoever God hath wrought a good will, let us take heed of damping it in any of the least members of Christ; but let us cherish it by the word of the gospel, and by the rules of true Christian discretion, keep it within such bounds, as may bring it to a fuller and more substantial maturity.

♦“of” replaced with “off”

CHAPTERVII.Of the good which arises from the boldness of faith, conquering the fear of man.1.THE eleventh chapter to theHebrewslays an ample foundation for reflections on the glorious effects of faith, and on that power of God which hath at all times so exerted itself in true believers: but here it will be necessary to bid you take heed of making God changeable, by saying with the unbelieving world, “This indeed has been done formerly, but now miracles are ceased.” For by this false maxim, suggested from the bottomless pit, the highest dishonour is thrown upon the living God, all his promises are made void, all the examples he hath set before our eyes are absolutely useless and impertinent; yea, and all his calls and allurements to an active faith, are rendered null and insignificant. And whereas, in truth, we have none to blame but ourselves, for not treading in the same footsteps of faith, in which the saints of old walked; and consequently, for not seeing the glory of God as they did, we hereby cast all the blame upon God, andthe difference of times: whereas the difference, in reality, lies not in the times, but in the persons.For though it cannot be said, that every believer now must do the very same works that were done byAbrahamorMoses, yet ought every one to “follow the faith” of these holy men, and to exert the same with full power and energy, in that state and condition wherein God hath placed him, and in those circumstances that daily offer; and in so doing he may be fully assured, that he (as well as they) shall see the glory of God. And with such a heart and mind are the scriptures to be read, and the examples and glorious effects of faith to be considered, that so we may receive strength and holy boldness, more nearly to unite ourselves with God, and to enjoy his infinite love and faithfulness in a more ample and abundant manner.2. Now because faith, though it be so high and precious a gift of God, is not commonly esteemed according to its dignity, it is the more needful to observe, what the scripture throughout teacheth, that all the good which was ever wrought in the world by man, was done by faith; whereby men are so united to God, that “all things are possible” to them. Wherefore it is highly necessary, with all plainness and earnestness, to represent, not only to the world, but to the children of God too, thatfaith is something far more glorious than reason can conceive or express; for till a man is sensible of this, he is utterly unable to comprehend what an inestimable treasure it brings with it. But when once he comes to know that it is the substanceὑπόστασις, the ground and bottom of things hoped for, whereon, as an immoveable foundation, all the inconceivable goods we hope for, do rest; and an♦ἔλεγχος, or convincing evidence and testimony of the Spirit, which assures us beyond all doubt of things not seen: I say, where faith is thus known and felt in a man’s heart, then he sees the advantage of that faith which overcometh all fear of man, and is of so large a compass, as to contain all, and more than all we can ask or think.♦“ἔλενχος” replaced with “ἔλεγχος”For then he discovers, that it is faith which delivers a man from all evil of soul or body; and on the other hand, puts him in possession of sovereign bliss, and fills him with the fulness of God; yea, and that whenever (either in the Old or New Testament) he would perform any thing great and glorious, he hath always employed those whom faith had set free from the slavish fear of man. A single man, setting aside the fear of flesh and blood, and going forth in the name of the living God, hath frequently saved a whole nation. And what was more remarkable in the apostles, attheir beginning to preach the gospel, than their great boldness; at which the high-priest, scribes, and elders stood amazed? And for this reason they are set before us as examples; teaching, by the victory of their faith, to confess Christ before all men without fear, and bear his cross, that we may partake of his glory.

Of the good which arises from the boldness of faith, conquering the fear of man.

1.THE eleventh chapter to theHebrewslays an ample foundation for reflections on the glorious effects of faith, and on that power of God which hath at all times so exerted itself in true believers: but here it will be necessary to bid you take heed of making God changeable, by saying with the unbelieving world, “This indeed has been done formerly, but now miracles are ceased.” For by this false maxim, suggested from the bottomless pit, the highest dishonour is thrown upon the living God, all his promises are made void, all the examples he hath set before our eyes are absolutely useless and impertinent; yea, and all his calls and allurements to an active faith, are rendered null and insignificant. And whereas, in truth, we have none to blame but ourselves, for not treading in the same footsteps of faith, in which the saints of old walked; and consequently, for not seeing the glory of God as they did, we hereby cast all the blame upon God, andthe difference of times: whereas the difference, in reality, lies not in the times, but in the persons.

For though it cannot be said, that every believer now must do the very same works that were done byAbrahamorMoses, yet ought every one to “follow the faith” of these holy men, and to exert the same with full power and energy, in that state and condition wherein God hath placed him, and in those circumstances that daily offer; and in so doing he may be fully assured, that he (as well as they) shall see the glory of God. And with such a heart and mind are the scriptures to be read, and the examples and glorious effects of faith to be considered, that so we may receive strength and holy boldness, more nearly to unite ourselves with God, and to enjoy his infinite love and faithfulness in a more ample and abundant manner.

2. Now because faith, though it be so high and precious a gift of God, is not commonly esteemed according to its dignity, it is the more needful to observe, what the scripture throughout teacheth, that all the good which was ever wrought in the world by man, was done by faith; whereby men are so united to God, that “all things are possible” to them. Wherefore it is highly necessary, with all plainness and earnestness, to represent, not only to the world, but to the children of God too, thatfaith is something far more glorious than reason can conceive or express; for till a man is sensible of this, he is utterly unable to comprehend what an inestimable treasure it brings with it. But when once he comes to know that it is the substanceὑπόστασις, the ground and bottom of things hoped for, whereon, as an immoveable foundation, all the inconceivable goods we hope for, do rest; and an♦ἔλεγχος, or convincing evidence and testimony of the Spirit, which assures us beyond all doubt of things not seen: I say, where faith is thus known and felt in a man’s heart, then he sees the advantage of that faith which overcometh all fear of man, and is of so large a compass, as to contain all, and more than all we can ask or think.

♦“ἔλενχος” replaced with “ἔλεγχος”

For then he discovers, that it is faith which delivers a man from all evil of soul or body; and on the other hand, puts him in possession of sovereign bliss, and fills him with the fulness of God; yea, and that whenever (either in the Old or New Testament) he would perform any thing great and glorious, he hath always employed those whom faith had set free from the slavish fear of man. A single man, setting aside the fear of flesh and blood, and going forth in the name of the living God, hath frequently saved a whole nation. And what was more remarkable in the apostles, attheir beginning to preach the gospel, than their great boldness; at which the high-priest, scribes, and elders stood amazed? And for this reason they are set before us as examples; teaching, by the victory of their faith, to confess Christ before all men without fear, and bear his cross, that we may partake of his glory.

Reflections upon the conduct ofHUMAN LIFE;With reference to learning and knowledge.Extracted fromMr.Norris.ThePREFACE.SINCEthe great happiness or misery of human life depends wholly upon the right or wrong conduct of it, he that shall point out any of its irregularities or mistakes, is a universal friend, a promoter of the public happiness. And the more severe his censure is, provided it be just, the more serviceable it may be.Especially, if the irregularities he points out are not only important, frequent and inveterate, but such as lie secret and unobserved, and have all along passed under the notion of excellencies. He that reflects upon such misconducts as these, obliges by his discovery as well as reproof.This consideration has occasioned the following reflections upon the study of learning andknowledge; the greatest faults of which, by a kind of unaccountable superstition are canonized♦for virtues.♦inserted word “for” per ErrataThe truth is, the light that divulges other miscarriages will be sure to hide these. For beside that they are visible only to a few (since none can judge of the faults of the learned without learning) those few that do discern them, have seldom ingenuity enough to acknowledge them. For either they are so proud as not to be willing to own themselves to have been so long under a mistake; or so ill-natured that they don’t care others should be directed to a better way than they themselves have travelled in.In the following reflections I have endeavoured to mark out some of these less observed misconducts, wherewith I myself have been too long imposed on, and which after all my conviction (so deep are the impressions of early prejudice) I can hardly yet find power to correct. For education is the great bias of human life, and there is this double witchcraft in it, that ’tis a long time before a man can see any thing amiss in a way he is used to, and when he does, ’tis not very easy to change it.I can easily divine how these reflections will be received by some of the rigid votaries of old learning. But if they are of service here and there to an ingenuous and unenslaved spirit, I shall not much regard the magisterial censures of those, whose great and long study has had no better effect upon them, than to make them too wise for conviction.

Extracted fromMr.Norris.

SINCEthe great happiness or misery of human life depends wholly upon the right or wrong conduct of it, he that shall point out any of its irregularities or mistakes, is a universal friend, a promoter of the public happiness. And the more severe his censure is, provided it be just, the more serviceable it may be.

Especially, if the irregularities he points out are not only important, frequent and inveterate, but such as lie secret and unobserved, and have all along passed under the notion of excellencies. He that reflects upon such misconducts as these, obliges by his discovery as well as reproof.

This consideration has occasioned the following reflections upon the study of learning andknowledge; the greatest faults of which, by a kind of unaccountable superstition are canonized♦for virtues.

♦inserted word “for” per Errata

The truth is, the light that divulges other miscarriages will be sure to hide these. For beside that they are visible only to a few (since none can judge of the faults of the learned without learning) those few that do discern them, have seldom ingenuity enough to acknowledge them. For either they are so proud as not to be willing to own themselves to have been so long under a mistake; or so ill-natured that they don’t care others should be directed to a better way than they themselves have travelled in.

In the following reflections I have endeavoured to mark out some of these less observed misconducts, wherewith I myself have been too long imposed on, and which after all my conviction (so deep are the impressions of early prejudice) I can hardly yet find power to correct. For education is the great bias of human life, and there is this double witchcraft in it, that ’tis a long time before a man can see any thing amiss in a way he is used to, and when he does, ’tis not very easy to change it.

I can easily divine how these reflections will be received by some of the rigid votaries of old learning. But if they are of service here and there to an ingenuous and unenslaved spirit, I shall not much regard the magisterial censures of those, whose great and long study has had no better effect upon them, than to make them too wise for conviction.

The FirstREFLECTION.Wherein the general conduct of human life is taxed, for placing learning in such things as are little or nothing perfective of the understanding.1.AS there are two faculties in man, understanding and will; so there is a double conduit of human life, intellectual and moral. The moral conduit of men has been continually exposed, ever since preaching and writing have been in the world. But it has fared otherwise with the intellectual, which stands not so fair a mark, nor has been so often his. Not that it is really less faulty, but because its faultiness is less notorious, lies further in, and must be drawn forth into view by a chain of consequences, which few have either discernment enough to make, or patience enough to attend to.2. The chief irregularities of it are three, respecting the end, the means, and the degree of affection.First, The placing learning in such things as are little or nothing perfective of the understanding.Secondly, The undue and irregular method of prosecuting what is really perfective of it; andThirdly, The too importunate pursuit of knowledge in general.3. First, Men generally place learning in such things as are little or nothing perfective of the understanding. This, I confess, is a severe charge, as it fastens an imputation of folly upon the learned order: and not only so, but in that very thing wherein they think their wisdom consists. Learned men do indeed often, not only own but affect ignorance in things beside their profession. But to censure them as defective in that one thing they pretend to, to make that their blind side where they think they see clearest, to maintain, that they are not only not really knowing, but that generally they don’t so much as know what true knowledge is; this is so high a charge, that even those who may be convinced of the truth, will scarce forgive the boldness, of it.4. That the truth of it may appear, I shall first briefly observe, what knowledge is perfective of the understanding, and then shew, that the generality of the world place learning in that which is not so.5. And, first, I grant the knowledge of all those truths is perfective of the understanding, which are the matter of those arts and sciences, that are built upon stable and immoveable foundations,such as divinity, metaphysics, geometry, together with those unchangeable rules and measures of reason and consequence, which lead us to all other knowledge, and are the subject of that art we term logic. And accordingly I allow him to be a truly learned and knowing man, who has furnished his mind with bright and clear ideas, lodged them orderly and regularly in his head, and settled the relations and consequences of one to another. He that is able to think clearly (for so much a man knows, as he understands distinctly, and no more) to judge truly and solidly, and to reason dependently and consequentially.6. But this is not the measure which the♦generality of the world has thought fit to proceed by. Learning is generally placed in a sort of knowledge, widely different from this. The world does not esteem him a learned man, whose learning has cleared his understanding, who is arrived at distinctness of conception, and is a thorough master of notion and discourse. No, it will cost great pains, great labour of mind, and closeness of thinking to attain to this. This therefore must not be learning, but something else must, that is easier to be attained, though little or nothing perfective of the understanding. And in such knowledge it is generally placed.♦“gerality” replaced with “generality”*7. For, first, It is reckoned a notable point of learning to understand variety of languages. This alone gives a man a title to learning, withoutone grain of sense; and on the other side, let a man be an angel for notion and discourse, yet unless he can express the same thought in variety of words, he may go for a rational, but will by no means be esteemed a learned man. Now is it not a strange thing, that so much stress should be laid on so very a trifle? For what am I the better for being able to tell, what ’tis a-clock in twenty languages? What does this signify to the perfection of my understanding? Words are purely in order to sense: and are therefore of no farther value, than as they help either to learn or to communicate it. Therefore, to affect them for themselves, is to turn the means into the end, than which nothing is more absurd. And yet this vain piece of pedantry has prevailed all the world over, and with some to that degree, that they have confounded ideas with words, and have made all science to terminate in the latter. ThusMr.Hobbesmakes reason to be nothing else, but “Sequela Nominum, a well-ordered train of words.” Never certainly was a plainer argument of the great degeneracy of mankind. And tho’ all the multipliers of tongues are not comprehended under this latter charge, yet it may concern them to consider, how great a folly it must be to place learning in that, which is one of the greatest curses upon earth, and which shall utterly cease in heaven.*8. Again, it passes for an extraordinary part of learning to understand history: that is, in other words, to know what a company of silly creaturescalled men, have been doing for almost these six thousand years. Now, what is my understanding the perfecter for this? I deny not, that there are some matters of fact, as the more remarkable turns of ecclesiastical history, and the greater revolutions of the civil world, which are of moment to be known; because, by discovering to us the conduct of divine providence, they supply us with occasions of acknowledging and adoring the wisdom and goodness of God. Neither do I deny, that there are many other historical passages, which may be of moment to be known; tho’ not as perfective of our understanding, but as touching our interest. And so it may be of moment to me to know, the clock has struck one, if I have made an assignation at that time; but sure the bare naked theory of the clock’s having struck one, will add but little to my intellectual perfection. The most trivial matter of fact in the world is worth knowing, if I have any concern depending upon it: and the greatest without that, is utterly insignificant. So that ’tis not from perfecting of our understanding, but from the relation they have to our interest, that these things deserve to be known.*9. I would desire the great magnifiers of history only to answer me this one question. Suppose such and such matters of fact, in the knowing which they perhaps glory more, than the actors themselves did in the doing them, had never been done? SupposeFabiushad never weathered outHannibalby delays, norCyrustookBabylonbydraining the river into the ditches: what diminution would this have been to the perfection of their understanding? They cannot say it would have been any. And why then should the knowing them now they are done, be reckoned an addition to it? And yet we find it is so, and that men study these things, not only for their use, (that we allow) but for their mere theory, placing learning in such history as has nothing to commend it, but only that it tells you, such and such things were done. Of this impertinent sort is the greatest part of theRomanandGrecianhistory: which, had not the world voted it for learning, would no more concern a man to know, than that a bird has dropt a feather upon thePyreneanmountains.10. Again, it passes for a notable piece of learning to understand chronology: to be able to adjust the intervals and distances of time, when such a man flourished, when such an action was done, and the like. Now I deny not, but it may concern some to know these things, who have any interest depending upon it. It may concern some to know, for instance, that there is a twofold date of the victory atActium, the one reckoned from the fight there, the other from the taking ofAlexandria. But however useful it may be to know this, yet certainly as to any intellectual perfection that accrues by it, it must needs be a very unedifying stuffage of the head; altho’’tis so generally accounted a great accomplishment and enrichment of it.*11. There are many other things which the humour of the world has turned up for learning, which ignorance will never be the better for, and which wisdom does not need. Thus ’tis counted learning to have tumbled over a multitude of books, especially if great ones, and old ones, and obscure ones; but most of all, if manuscripts, the recovery of one of which is reckoned so much added tothe common-wealth of learning, as they call it. Hence awell-readman signifies the very same as alearnedman in most men’s dictionaries: and bywell-readthey don’t mean one that hasread well, that has cleared and improved his understanding by his reading, but only one that hasread much, tho’ perhaps he has puzzled and confounded his notions by doing so. Thus again, it goes for learning, to be acquainted with men’s opinions, especially of the ancients; to know what this or that philosopher held, what this or that author says, tho’ perhaps he says nothing but what is either absurd, or obviously true. What, for instance, can be more absurd; than that fancy ofEmpedocles, that there are two semicircles compassing the earth betwixt them, one of fire, the other of air; and that the former makes day, and the latter night? And yet to know this is learning! What can be more obviously true, than that grave doctrine ofAristotle, that privation must go before the introduction of the form in allgeneration? Or, that a thing must lose one form, before it can take another? And yet ’tis learning to know that he taught this! To know the thing is nothing: but to know thatAristotletaught it, that is learning! Nay farther, tho’ I am able to demonstrate the circulation of the blood, or the motion of the earth, yet I shall not be admitted into the order of the learned, unless I am able to tell, thatCopernicusdiscovered the one, andHarveythe other. So much more learned an atchievment it is, to know opinions than things! And accordingly those are reckoned the most learned authors, who have given the greatest specimens of this kind of knowledge. ThusPicus Mirandulais more admired for his examination of the doctrine of the Pagans, than any of them were for what they delivered.12. Now what an unreasonable imposition is this, that tho’ a man can think and write like an angel himself, yet he must not be accounted a man of learning, unless he can tell what every whimsical writer hath said before him? And how hard will it fall upon those, whose lot is to breathe in the last ages of the world, who must be accountable for all the whims and extravagancies of so many centuries? And yet this is made so great a part of learning, that the learning of most men lies in books rather than in things. And among authors, where one writes upon things, there are twenty write upon books. Nay, some carry this humour so far, that ’tis thought learning to knowthe very title of books and their editions, with the time and place when and where they were printed. And many there are who value themselves not a little on this mechanical faculty, tho’ they know no more of what is in them, than they do of what is written in the rolls of destiny.13. From this placing of learning in the knowledge of books, proceeds that ridiculous vanity of multiplying quotations, which is also reckoned another piece of learning, tho’ they are used so impertinently, that there can be no other end in them, but to shew, that the author has read such a book. And yet it is no such convincing evidence of that neither. It being neither new nor difficult, for a man that is resolved upon it, to quote such authors as he never read nor saw. And were it not too odious a truth, I could name several of those author-mongers who pass for men of shrewd learning.14. These and many other such things (for ’twere endless to reckon up all) are by the majority of the world voted for learning, and in these we spend our education, our study and our time, tho’ they are no way perfective of our understanding. So that in short, the charge of this reflection amounts to thus much, that learning is generally placed in the knowledge of such things, as the intellectual perfection of man is little or nothing concerned in.

Wherein the general conduct of human life is taxed, for placing learning in such things as are little or nothing perfective of the understanding.

1.AS there are two faculties in man, understanding and will; so there is a double conduit of human life, intellectual and moral. The moral conduit of men has been continually exposed, ever since preaching and writing have been in the world. But it has fared otherwise with the intellectual, which stands not so fair a mark, nor has been so often his. Not that it is really less faulty, but because its faultiness is less notorious, lies further in, and must be drawn forth into view by a chain of consequences, which few have either discernment enough to make, or patience enough to attend to.

2. The chief irregularities of it are three, respecting the end, the means, and the degree of affection.

First, The placing learning in such things as are little or nothing perfective of the understanding.

Secondly, The undue and irregular method of prosecuting what is really perfective of it; and

Thirdly, The too importunate pursuit of knowledge in general.

3. First, Men generally place learning in such things as are little or nothing perfective of the understanding. This, I confess, is a severe charge, as it fastens an imputation of folly upon the learned order: and not only so, but in that very thing wherein they think their wisdom consists. Learned men do indeed often, not only own but affect ignorance in things beside their profession. But to censure them as defective in that one thing they pretend to, to make that their blind side where they think they see clearest, to maintain, that they are not only not really knowing, but that generally they don’t so much as know what true knowledge is; this is so high a charge, that even those who may be convinced of the truth, will scarce forgive the boldness, of it.

4. That the truth of it may appear, I shall first briefly observe, what knowledge is perfective of the understanding, and then shew, that the generality of the world place learning in that which is not so.

5. And, first, I grant the knowledge of all those truths is perfective of the understanding, which are the matter of those arts and sciences, that are built upon stable and immoveable foundations,such as divinity, metaphysics, geometry, together with those unchangeable rules and measures of reason and consequence, which lead us to all other knowledge, and are the subject of that art we term logic. And accordingly I allow him to be a truly learned and knowing man, who has furnished his mind with bright and clear ideas, lodged them orderly and regularly in his head, and settled the relations and consequences of one to another. He that is able to think clearly (for so much a man knows, as he understands distinctly, and no more) to judge truly and solidly, and to reason dependently and consequentially.

6. But this is not the measure which the♦generality of the world has thought fit to proceed by. Learning is generally placed in a sort of knowledge, widely different from this. The world does not esteem him a learned man, whose learning has cleared his understanding, who is arrived at distinctness of conception, and is a thorough master of notion and discourse. No, it will cost great pains, great labour of mind, and closeness of thinking to attain to this. This therefore must not be learning, but something else must, that is easier to be attained, though little or nothing perfective of the understanding. And in such knowledge it is generally placed.

♦“gerality” replaced with “generality”

*7. For, first, It is reckoned a notable point of learning to understand variety of languages. This alone gives a man a title to learning, withoutone grain of sense; and on the other side, let a man be an angel for notion and discourse, yet unless he can express the same thought in variety of words, he may go for a rational, but will by no means be esteemed a learned man. Now is it not a strange thing, that so much stress should be laid on so very a trifle? For what am I the better for being able to tell, what ’tis a-clock in twenty languages? What does this signify to the perfection of my understanding? Words are purely in order to sense: and are therefore of no farther value, than as they help either to learn or to communicate it. Therefore, to affect them for themselves, is to turn the means into the end, than which nothing is more absurd. And yet this vain piece of pedantry has prevailed all the world over, and with some to that degree, that they have confounded ideas with words, and have made all science to terminate in the latter. ThusMr.Hobbesmakes reason to be nothing else, but “Sequela Nominum, a well-ordered train of words.” Never certainly was a plainer argument of the great degeneracy of mankind. And tho’ all the multipliers of tongues are not comprehended under this latter charge, yet it may concern them to consider, how great a folly it must be to place learning in that, which is one of the greatest curses upon earth, and which shall utterly cease in heaven.

*8. Again, it passes for an extraordinary part of learning to understand history: that is, in other words, to know what a company of silly creaturescalled men, have been doing for almost these six thousand years. Now, what is my understanding the perfecter for this? I deny not, that there are some matters of fact, as the more remarkable turns of ecclesiastical history, and the greater revolutions of the civil world, which are of moment to be known; because, by discovering to us the conduct of divine providence, they supply us with occasions of acknowledging and adoring the wisdom and goodness of God. Neither do I deny, that there are many other historical passages, which may be of moment to be known; tho’ not as perfective of our understanding, but as touching our interest. And so it may be of moment to me to know, the clock has struck one, if I have made an assignation at that time; but sure the bare naked theory of the clock’s having struck one, will add but little to my intellectual perfection. The most trivial matter of fact in the world is worth knowing, if I have any concern depending upon it: and the greatest without that, is utterly insignificant. So that ’tis not from perfecting of our understanding, but from the relation they have to our interest, that these things deserve to be known.

*9. I would desire the great magnifiers of history only to answer me this one question. Suppose such and such matters of fact, in the knowing which they perhaps glory more, than the actors themselves did in the doing them, had never been done? SupposeFabiushad never weathered outHannibalby delays, norCyrustookBabylonbydraining the river into the ditches: what diminution would this have been to the perfection of their understanding? They cannot say it would have been any. And why then should the knowing them now they are done, be reckoned an addition to it? And yet we find it is so, and that men study these things, not only for their use, (that we allow) but for their mere theory, placing learning in such history as has nothing to commend it, but only that it tells you, such and such things were done. Of this impertinent sort is the greatest part of theRomanandGrecianhistory: which, had not the world voted it for learning, would no more concern a man to know, than that a bird has dropt a feather upon thePyreneanmountains.

10. Again, it passes for a notable piece of learning to understand chronology: to be able to adjust the intervals and distances of time, when such a man flourished, when such an action was done, and the like. Now I deny not, but it may concern some to know these things, who have any interest depending upon it. It may concern some to know, for instance, that there is a twofold date of the victory atActium, the one reckoned from the fight there, the other from the taking ofAlexandria. But however useful it may be to know this, yet certainly as to any intellectual perfection that accrues by it, it must needs be a very unedifying stuffage of the head; altho’’tis so generally accounted a great accomplishment and enrichment of it.

*11. There are many other things which the humour of the world has turned up for learning, which ignorance will never be the better for, and which wisdom does not need. Thus ’tis counted learning to have tumbled over a multitude of books, especially if great ones, and old ones, and obscure ones; but most of all, if manuscripts, the recovery of one of which is reckoned so much added tothe common-wealth of learning, as they call it. Hence awell-readman signifies the very same as alearnedman in most men’s dictionaries: and bywell-readthey don’t mean one that hasread well, that has cleared and improved his understanding by his reading, but only one that hasread much, tho’ perhaps he has puzzled and confounded his notions by doing so. Thus again, it goes for learning, to be acquainted with men’s opinions, especially of the ancients; to know what this or that philosopher held, what this or that author says, tho’ perhaps he says nothing but what is either absurd, or obviously true. What, for instance, can be more absurd; than that fancy ofEmpedocles, that there are two semicircles compassing the earth betwixt them, one of fire, the other of air; and that the former makes day, and the latter night? And yet to know this is learning! What can be more obviously true, than that grave doctrine ofAristotle, that privation must go before the introduction of the form in allgeneration? Or, that a thing must lose one form, before it can take another? And yet ’tis learning to know that he taught this! To know the thing is nothing: but to know thatAristotletaught it, that is learning! Nay farther, tho’ I am able to demonstrate the circulation of the blood, or the motion of the earth, yet I shall not be admitted into the order of the learned, unless I am able to tell, thatCopernicusdiscovered the one, andHarveythe other. So much more learned an atchievment it is, to know opinions than things! And accordingly those are reckoned the most learned authors, who have given the greatest specimens of this kind of knowledge. ThusPicus Mirandulais more admired for his examination of the doctrine of the Pagans, than any of them were for what they delivered.

12. Now what an unreasonable imposition is this, that tho’ a man can think and write like an angel himself, yet he must not be accounted a man of learning, unless he can tell what every whimsical writer hath said before him? And how hard will it fall upon those, whose lot is to breathe in the last ages of the world, who must be accountable for all the whims and extravagancies of so many centuries? And yet this is made so great a part of learning, that the learning of most men lies in books rather than in things. And among authors, where one writes upon things, there are twenty write upon books. Nay, some carry this humour so far, that ’tis thought learning to knowthe very title of books and their editions, with the time and place when and where they were printed. And many there are who value themselves not a little on this mechanical faculty, tho’ they know no more of what is in them, than they do of what is written in the rolls of destiny.

13. From this placing of learning in the knowledge of books, proceeds that ridiculous vanity of multiplying quotations, which is also reckoned another piece of learning, tho’ they are used so impertinently, that there can be no other end in them, but to shew, that the author has read such a book. And yet it is no such convincing evidence of that neither. It being neither new nor difficult, for a man that is resolved upon it, to quote such authors as he never read nor saw. And were it not too odious a truth, I could name several of those author-mongers who pass for men of shrewd learning.

14. These and many other such things (for ’twere endless to reckon up all) are by the majority of the world voted for learning, and in these we spend our education, our study and our time, tho’ they are no way perfective of our understanding. So that in short, the charge of this reflection amounts to thus much, that learning is generally placed in the knowledge of such things, as the intellectual perfection of man is little or nothing concerned in.

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