6. I have now only to add a few prudential advices relating to the

practice of a Christian life. Of which the first shall be that of the

apostle, _To walk circumspectly_, that is warily and heedfully, with

all possible care, caution and exactness. This is such walking as shews

we are duly apprehensive of our condition: the danger of which must be

allowed to be exceeding great, since besides our own corrupt nature,

and the wickedness of the world that surrounds us, we have the prince

of darkness for our profest enemy; _even our adversary the devil, who

as a roaring lion walketh about, seeking whom he may devour_. He does

not tarry ’till the prey comes in his way, but seeks after it, but

walks about seeking who is fit to be made a prey of; whose idleness

or whose business, whose temper or constitution, whose age or whose

carelesness may give him any advantage. He begins with us very early,

laying his siege against us in our very infancy. Then he tempts us with

sensible objects, and easily increases our natural propension to them.

For reason is then in a dead sleep, and sense altogether awake, being

in its greatest perfection, by reason of the fineness of the blood and

spirits, and the tenderness of the parts, which easily yielding to the

impression of sensible objects, endear them more and more to us, and

so confirm that _friendship with the world, which is enmity with_ God.

This thoughtless age is succeeded by childhood and youth; and then

indeed reason begins to awake; but so slowly, that we are all this time,

as it were, between sleeping and waking; the weight still hangs upon

our temples. Our passions are much too strong for our weak reason to

govern, which accordingly our enemy makes his advantage of, and tempts

us with the baits of sensuality, with those _youthful lusts_ which

’tis then hard to fly. This boisterous season also blows over, and

is followed by manhood. And now indeed reason is stronger and passion

cooler, and so the devil changes his former bait for that of pride and

ambition, whereby himself fell, and wherewith he assaulted even the Son

of God. Now he lifts us up to, and shews us the grandeur and glory of

the world, and tries to persuade us what a happiness it would be, could

we make a part of that glittering scene. Well, but neither will this

last always; our sun soon begins to decline, and old age comes on, the

winter of our year, or rather the evening of our short day. And now

our reason grows heavy and sleepy again, and our passions also flag

with it, hang their wings, and make our flight nearer the earth, as not

being able to bear up in the higher regions. We are now no longer fit

for our former entertainments, and having seen what little dependance

there is on the world, having lost some of our friends, and proved

the insincerity of others, this experience, together with the natural

sinking of our spirits, makes us grow timorous, jealous and distrustful,

and sollicitous to secure ourselves in this forlorn state, and so we

stand fairly disposed for covetousness. And accordingly the devil now

draws us into this snare, which reigns the more absolute over us, as

having us almost entirely to itself, without competition from other

vices. Thus our adversary is always intent upon our ruin, meeting us

at every turn of our lives, and suiting his temptations to the several

states and conditions of them. And therefore it highly concerns us to

walk circumspectly, as knowing both the infinite worth of our souls,

and the numberless hazards they are exposed to, from which (next to the

grace of God) nothing but an extraordinary caution can secure them.

7. And because these hazards are chiefly from sensible objects, my

next advice shall be, _To walk by faith, not by sight_; to order your

conversation not by what you see of this world, but by what you believe

of the next. _Not to look at the things which are seen, but at things

that are not seen; because the things that are seen are temporal_, and

so do not affect our final state: _but the things that are not seen

are eternal_, and so the proper objects of an happiness that is never

to expire. A Christian then ought to keep his eye always fixed on

his happiness; to walk continually in view of this his end, and have

it before him as near as he can, in every action and word, in every

deliberate step of his Christian progress: not to content himself with

having referred all he does to it once in general; but to renew and

repeat the proposal of it, as often as conveniently he can. Beside

the habitual reference of his actions to their end, let every prudent

Christian be more and more diligent to have an actual regard to it, as

far as is possible, in every step of his life. For the having before

us that eternal weight of glory, that crown that fadeth not away, must

needs quicken our devotion and inflame our zeal, and inspirit us with

new life and vigour in the running our Christian course, and help us

with ease to overcome all those vain impediments, which the world, the

flesh and the devil throw in our way. Nothing shall be able to separate

us from our end, or turn us out of the right way to it, if we keep

our eye intent upon it, and have it in our view all the way of our

Christian walk. For indeed the excellence of it is so transcendent,

that nothing of this world can stand together with it, or shine in its

light, any more than a feeble star can shine in the presence of the

mid-day sun. The greater light swallows up the less; we must lose the

one before we can be dazzled with the other; we must intermit the view

of our chief good, before any other can appear considerable enough to

tempt us.

♦9. And now we are got into the right way, there is no better means of

fixing ourselves there, than to keep toward the middle of it, pretty

far within the lines, so as not to tread upon the edges: not to go to

the outside of what is lawful, but rather to set ourselves in all our

actions at the greatest distance from sin, by abstaining from all the

appearances and beginnings of it. But chiefly from the beginnings. The

full accomplishments of wickedness we have a horror of. But we have

not the same dread of the beginnings, and of the things that have a

tendency to gross crimes. So we are easily persuaded to begin; and when

we have once made an entrance, the progress grows easier and easier.

For the next degree being but a degree beyond it, carries as little

horror in it as the first; and so the next to that, being a degree

farther, carries the like appearance: and so the rest that follow, we

measuring every degree not (as we should do) by all the preceding ones

which it contains, but only by the last, which it immediately exceeds,

considering it only as a degree farther than that, and so as a small

thing, till by degrees we slide unawares into the commission of those

sins, which looked frightful, and would have _choaked_ us in the lump,

but being thus taken by _piece-meal_ are easily swallowed.

♦ point “8.” skipped in text.

*10. And no wonder, since the first liberties we take, the first

approaches we make to any sin, inflame our passions, raise our

appetites, which were before quiet, and increase our desires of the

forbidden object. So that our talk is now harder than it was at first,

and we might much easier have forborn the whole, beginning and all,

than forbear making a further progress, when we have once begun. And

why should we make our duty more difficult and painful than it is?

Therefore the wisest way is, not to begin; that being true of all sin,

which _Solomon_ observes of strife, _The beginning of it is as when one

letteth out water_, which is easily prevented from running at first,

but being once let out, the passage grows more open, and the stream

more difficult to command. Therefore, says he, _Leave off contention

before it be meddled with_, _i. e._ Do not meddle with it at all,

it being much easier to have nothing to do with it, than to govern

yourself in it. They that once begin, are insensibly carried to do what

at first they never designed, and then vainly complain, that God did

not preserve them from falling, when they placed their own feet on

slippery ground.

11. To conclude: if we will be truly wise, let us set the gospel

and example of Christ before us, and endeavour to be as wise in our

generation, as the men of this world are in theirs, to be as diligent

in pursuing our true and great end, as they are in pursuing their false

and little ones. They are intent upon the _present_, and sollicitous

to provide for the short _future_ of an uncertain life. Let us be

intent upon providing for that future life, which will soon be present,

and never past. For this purpose we should retire as much as we can

conveniently from the world, and have as little to do with it; we

should lay aside every weight, and every incumbrance, and not be

_troubled about many things_, that we may the more quietly and entirely

attend upon the one thing needful. Not that I plead for a hermit’s

solitude, not understanding the agreement of such a state with human

nature, nor what authority men have thus to bury themselves alive, and

to excommunicate themselves from human society. But so much of solitude

as disengages us from the affairs and incumbrances of the world, and

places us out of the noise, hurry and bustle of it, and out of the

way of its temptations, must certainly be of vastly great advantage

to a truly Christian life. Being much abroad may teach us to know _the

world_; but retirement only can teach us to know _ourselves_. For to

know ourselves, we must converse much with ourselves. Let us therefore

_retire_, and when we are alone, let us remember, that we are not alone,

for God is with us. And while we think and act as in his presence,

solitude has all the safety of company, without the temptations and

interruptions. And here let us think much of eternity, and of our

nearness to it, of the future judgment, and the two final sentences of

that day, of the glorious things that are spoken of the city of God,

and the unspeakable misery of being for ever banished from his presence;

and lastly, of the thoughts which we shall have of all these things

when we come to die. Every man is wise _then_, and has a right sense of

things; let us endeavour to have the same _now_, as we shall then wish

we had, which is the sum of all Christian prudence.

NICODEMUS:

Or, A TREATISE on the FEAR of MAN.

Written in _German_ by _Augustus Herman Franck_.

_To all ministers and teachers in churches and schools,

grace, mercy, and peace from God the Father, and our Lord

|Jesus Christ|, in the fellowship of the |Holy Ghost|:_

_Dearly beloved brethren_,

GIVE me leave, who am the least of all the servants of Jesus Christ,

for the love wherewith God hath loved us in his Son, to dedicate to

you the following treatise. For though I be the meanest member in

the spiritual body of Christ, (if so much may be allowed me) yet am I

thereby made partaker of the life, spirit, and power residing in him

as our ever-blessed head. If there be any thing herein conformable

to the mind of our great Shepherd, and proceeding from the energy of

his Spirit, why should it not be readily received; and if, after a

true spiritual trial thereof, you find any thing faulty or imperfect,

commend it to the mercy of our great Shepherd, to correct in me, by the

gracious influence of his Spirit.

I do not offer this as a piece of great learning. Indeed, the plain

truth of my God, set forth in its natural lustre, and the least

communication of his power affecting the heart, is infinitely more

valuable to me, than all the learning of this world. And my only

boasting in the Lord is this, that I have betaken myself to that school

wherein the highest wisdom is; to know Jesus Christ and him crucified.

And though I, who have scarce learned the first elements thereof, have

the boldness to repeat this my lesson in the hearing of all, yet ought

it not to be deemed an effect of pride; but the love of my neighbour

constraineth me.

My soul hath been many times grieved at the apparent corruption, as of

men in general, so of our order in particular; and more especially when

I saw that the fear of man is become the epidemical distemper of our

teachers. When I reflect on the one hand, with what spirit, with what

joy, with what undaunted courage and boldness the antient servants

of God set aside all regard of man, and delivered as the ambassadors

of the Lord, their message fully and plainly, tho’ it exposed them to

the evident hazard of their lives; and on the other, how gently and

softly we go about it now, and how little we manifest the truth to

the conscience of every man: when I, moreover, consider, how much they

suffered with Christ their Lord, for the sake of their testimony; and

how the most of us take care to preach so smoothly, as not to incur the

least shadow of their sufferings, the difference between us and them

♦appears so exceeding great, that I ♠can not but be astonished at it.

♦ “appeared” replaced with “appears” per Errata

♠ “could” replaced with “can” per Errata

Brethren, I speak with plainness and simplicity. When our Lord and

Master was in the world, he was so far from desiring the riches,

honours, or pleasures of it, that he was indeed the poorest and most

despised among men; entirely spending all the days of his humiliation,

in procuring our salvation. And ’tis he that tells us, _Whosoever

doth not bear his cross and come after me, cannot be my disciple_. We

therefore ought to be so many shining lights, by our hearty denial of

all the riches, honours, and pleasures of this world; and by employing

our lives entirely, in the assistance of our neighbours. But, if, on

the contrary, we seek worldly things, then we depart from our glorious

pattern; neither is there any thing that doth more effectually deprive

us of the blessing of God upon our calling. For sure it is, the more

we are concerned for honour, profit, or ease, the less shall we be

concerned to promote the good of our neighbour. And as long as our

minds are not wholly conformable to the mind of our great Shepherd,

it is impossible he should be well pleased with us; for _he trieth the

hearts and reins_. On the contrary, did we desire nothing in the world,

we should not fear it.

*Did we duly consider, that there is a day before us, when we must

give account to the great Bishop of our souls, whether, according to

his example, we have had nothing else in our eye but the salvation of

mankind; should we not apply ourselves to our duty with another kind

of fervour than we have hitherto done? Should we not more effectually

clear ourselves from all suspicion of either fearing or desiring any

thing in this world? Should we not be more earnest to admonish every

one in particular? Should we not wrestle more in our prayers for them?

Should we not, as soon as any good desire appeared in any, more readily

lend him our helping hand, that the spark of grace might be blown up

into a flame? Should not our outward conversation be more holy, and

consequently more edifying? Verily, my brethren, I fear we have reason

to be ashamed, when we read what one saith, “A Christian ought to be

so enkindled and all-flaming with divine love, and, both inwardly and

outwardly, so conformable to God, that whenever any one came to him, he

might hear nothing from him but God: and his heart and mind ought to be

fixed on him by burning love, and so be ready in all things faithfully

to obey his will, that such as visited him, though with cold and

lukewarm hearts, might be heated, and set on fire by him: as we see

cold and dead coals are kindled, when they are put to glowing ones.”

I have opened my mouth, my brethren, and addrest you with the

simplicity of a child, and am very willing to appear mean in your

eyes; only despise not the truth, which is not mine, but my Lord’s

and Saviour’s. I am not ashamed to acknowledge, that _I count not

myself to have apprehended, or to be already perfect_. But this I say,

(my conscience bearing me witness in the Holy Ghost, which also the

righteous Judge will testify for me at the great day) that since I have

found grace in the eyes of my Lord to perceive my own misery, and the

narrow way to escape from it, all my thoughts and endeavours have been

bent, in the faithfulness of my heart, to continue therein, to pursue

it more eagerly day by day, and, as far as possible, to direct all

men to it. I neither despise nor envy any of you that are of the same

function with me. Nay, I know many among you to whom I think myself

unworthy to do the meanest service. But I know many likewise, whose

conversation is not at all conformable to the pattern Christ hath set

us. And for these I heartily pray, that God would shew them the things

that belong to their everlasting peace. Neither is my heart in the

least incensed against them that most unjustly slander and reproach me:

but I compassionate them, since we must all one day appear before the

same judge. For my part, I cannot call black white; nor take him for a

follower of Christ, and a pattern of his flock, in whom I find nothing

of the mind that was in Christ.

If any thing hath been vouchsafed to me, it is this, (wherein I

heartily rejoice) that I have been made, tho’ in a very low degree,

partaker of the sufferings of Christ. And it is the greatest comfort to

me, that the men of this world speak all manner of evil of me falsly,

loading me with censures and accusations, the groundlessness whereof

the Lord will discover at that day.

*Let us all, my brethren, think of this great day, and so even our

accounts against it, that we may then appear with joy and confidence:

let us cast away all care, but this only. Let us drop all unprofitable

contest; and, with united hands, carry on the work of the Lord, being

heartily glad to see his glory advanced, be it by ourselves or others.

And I beseech God, from the bottom of my heart, to influence you all

with a rich measure of his holy Spirit, to sanctify you to himself, and

to pour his transcendent blessing upon all your planting and watering.

The spirit of love and of truth keep all your hearts, and lead them

into the fellowship of Jesus Christ, who alone is able to give that

true peace, which the world cannot give.

AUGUST. HERM. FRANCK.

_October 26, 1731._

CHAPTER I.

_Of the nature and causes of the fear of man._

1. THE fear of man, in things pertaining to God, is a most heinous

vice, and a kind of idolatry, whereby we think, speak, or do some evil,

or decline thinking, speaking, or doing some good, out of some sort

of consideration of men, or apprehension of their displeasure. Now

the more there is of this fear still cleaving to believers, the more

dangerous is the condition of their souls.

The causes hereof are either internal or external. The internal are

chiefly these:

1. Unbelief, which is the root of all vices.

2. The love of the world, and the things of the world, and the want

of self-denial; which makes us fear men would prejudice us in our

reputation, estate, or ease, if we simply followed the word of God.

3. False humility, which is swayed more by the authority of men, than

by the word of God, and prompts us to refer all things to the judgment

of others, as understanding them better than ourselves.

4. An eager desire of visible success in all our undertakings; whereas

we ought to rest satisfied with an inward victory; that is, with having

kept a good conscience toward God.

5. Want of experience in the ways of God, which makes us hesitate in

difficult cases, and indisposes the soul to rely upon God, fearing

lest he should let us fail or miscarry in them, or that it would be

presumption and tempting of God, to cast ourselves wholly upon him.

This proceeds from our not having sufficiently learned, how dear they

are to God that entirely trust in him: and what powerful assistance he

affords, to accomplish his own work in them.

6. Neglect of prayer, which not only prevents our obtaining a full

conquest over the fear of man, but likewise drives us down further into

the stream of hypocrisy.

The external causes are chiefly these:

1. The tyranny of men in power, who, under pretence of preserving the

public peace, fetter the consciences both of teachers and hearers.

*2. The forwardness of our universities in dubbing of heretics: for

they no sooner perceive any breakings forth of true Christianity, but

they are sure, out of their great zeal, to cast a slur upon it, by

giving it an ill name.

3. The examples and specious reasonings of those, who are bound down by

the fear of man.

4. Wife and children, that by their importunate way of arguing and

unbelieving tattle and clamour, weary out, and overcome many.

5. The esteem we have already gained in the world. Those especially

who are in any eminent post, find it hard to give up their darling

reputation, and suffer reproach with the people of God.

6. Intimacy with the children of this world, particularly with the

great and honourable men, who, under pretence of hearty love and

kindness, are always cautioning us not to venture too far.

*Lastly, The neglect of frequent conversation with true believers, who

walk in the power of faith.

CHAPTER II.

_Of the signs and effects of the fear of man._

1. A FEARFUL man is not easily convinced of the truth, and tho’ it be

laid before him with the clearest evidence, yet he starts many doubts

and scruples about it, lest, if he should confess it too roundly, he

should be hated, persecuted, or reputed a heretic.

2. He is never so busy in starting objections, as in cases that most

tend to the glory of God.

*3. When he is convinced of the truth, he will not confess it before

men; or if he do, ’tis only among the lovers of truth. But before the

enemies thereof, he conceals or denies it, or talks so dubiously about

it, as to leave them uncertain whether he believes it or no; at least

he takes care so to order his words, as to be able always to give them

a handsome turn, and so be able to come off without trouble. If he

lives in a place where truth is professed, he owns it open mouth’d; but

if he comes to another place, he finds many difficulties in the point,

so that he resolves to halt between both, and leave it undetermined.

4. When he finds he cannot avoid owning the truth, yet he takes care so

to limit and pinch it, that it may appear tolerable even to the enemies

of truth.

5. A fearful man will at ♦last break out into an avowed confession of

truth; but it is when he finds himself well backed with human authority;

that is, when a person of unspotted reputation, and great learning,

hath asserted the same before him. Accordingly he is more careful to

arm himself with a fine train of human testimonies, than with the word

of God itself; and thinks he has a right so to do, because he sees that

the chearful confessors of truth have sometimes stopped ♠the mouths of

their shameless adversaries with such arguments.

♦ “least” replaced with “last” per Errata

♠ duplicate word “the” removed

6. When some good work is to be done, he doth not undertake it with a

simple reliance on the living God: but when he finds good patrons on

his side, he at last sets about it. Yet when he sees the storm arise,

and the waves beat, he gives way and so loses all he had gained.

7. He always finds something to blame in the behaviour of faithful

labourers. Sometimes he fears they go too far. Sometimes, finding

nothing to tax in the thing itself, he blames the manner of doing it.

When he finds nothing else to cavil at, he cries, the work is not well

timed: thus he always sees some fault; tho’, indeed, there is none but

his own want of faith.

8. He is very apt to believe any false reports against the faithful

children of God; and, because his own heart fails, he is very forward

in warning them to take heed to themselves; thus by his prudence,

damping and stifling the chearfulness of their faith.

9. He does not love that a minister should make too plain and

particular an application of his sermons, or shew too great earnestness

in his function, or profession of Christianity.

10. A fearful man is easily moved to envy; especially when he sees

those that are young acting chearfully in faith; and cries, “That is

none of his business, but must be left to those of more knowledge and

experience.”

11. He either himself exposes as presumptuous, stubborn, self-conceited,

proud and pharisaical, those who, with a free and child-like spirit,

break thro’ all opposition: or, at least, sits on the bench when they

are thus condemned, and consents to the unjust sentence pronounced

against them.

12. A fearful minister reproves common people boldly; but when he is to

speak to great and honourable persons, his mouth is gagged.

*13. The pulpit is a fearful preacher’s strong hold; but when he is to

speak face to face, and to bear witness to the truth, by saying, _Thou

art the man_; then he is very supple and complaisant.

14. When he hears prophane, loose, or foolish men talking, he holds his

tongue; and when it comes from great men, he graces it with a smile.

15. Above all things, a fearful man, cannot abide to be singular.

16. Sometimes he desires to do something to the glory of God; but he

soon confronts the thought with “What will people say?” And then fairly

drops it.

17. He cautiously shuns frequent and familiar conversation with the

members of Christ that are despised by the world. Or, if he be willing

to converse with them by night and in secret, yet he cares not to

appear with them in public. He rather appoints some certain place to

meet them, where it may not be taken notice of.

18. A fearful preacher makes it his business in his public discourses,

to bring in something against enthusiasm and fanaticism; and then he

thinks he may venture to speak the truth; which is true enough. For the

world takes it for granted, that he means it as they apprehend it, that

is, as spoken against those on whom they falsely bestow those names.

19. A fearful man rejoiceth for a time, while the light of truth shines

upon him; but as soon as he is called to account for it, he is sore

afraid, makes many excuses, and by all manner of shifts and evasions,

endeavours to extricate himself, and to get rid of the suspicion of it.

20. Instead of reproving his neighbour, he says, “God is so merciful,

that he does not doubt but he will himself reclaim him in due time.”

21. When he is to press the inward truth of Christianity, he says,

“It is too high for them:” if he is to enforce any thing of outward

behaviour, he accounts it a little thing; or else says, “We must not

begin at outward things.”

CHAPTER III.

_Of the mischiefs caused by the fear of man._

1. MANY thousands of souls are thereby kept back from a true conversion:

because they dare not suffer the knowledge of the truth to shine upon

them in its full strength, but hold it imprisoned, as it were, by

manifold shifts and pretences.

2. Many who are already converted are hereby hindered from growth in

holiness, as they deprive themselves of many opportunities (which they

greatly need) to strengthen and edify themselves in God; for this fear

makes them avoid the conversation of those who are most able to build

them up in the faith, and run into many other sins against the dictates

of their own conscience.

Again, as a free and ready confession of the truth, highly advances

a man in faith and love; so the denying or hiding it, keeps him quite

down, and hinders him from attaining the power of the spirit. Many

know not what the reason is, why they advance so slowly in spiritual

growth. It is plainly this, the fear of man lurking within, eats ♦out

the vigour and activity of the life of grace. God, ’tis certain, does

infinitely abound in mercy, and would willingly every day pour out

new blessings upon us. But a fearful man is not receptive of them. He

doth not act in singleness of heart. He dares not trust God, and God

therefore cannot fill him with the fulness of his graces.

♦ inserted word “out” per Errata

3. When ministers in particular, are unable to overcome the fear of man,

they grow dejected and heartless in the discharge of their function,

and scarce know themselves what or how they ought to speak. They become

listless in all their performances: so that the most excellent gifts

which God has bestowed upon them, become altogether fruitless; and what

good might have been done is either never attempted, or left unfinished.

Indeed it cannot be expected that any one enslaved to this fear,

should ever, by his cold endeavours, throughly reform any abuse of long

continuance. The fear of man is always for maintaining old customs: and

while every one is afraid of innovation, abuses are authorized more and

more, and all things proceed from bad to worse.

And though there were two or more such ministers in the same place,

they will perform nothing worthy of their calling; nay the one

hindereth the other from the faithful discharge of his pastoral duty:

yea, it would be better for many to have for their fellow-labourer,

one that was openly wicked, who might perhaps, by his enormities, more

readily force the truth from them, than a timorous _Nicodemus_, who by

shunning it himself, teaches them to shun the light.

And such as the minister is, such are commonly the hearers. If he

therefore be afraid, how will his hearers be ever excited to a true

chearfulness of faith? And those of them, who, by the grace of God, are

freed from this base bondage, can never have any confidence in their

teacher, till he is disengaged from that servile spirit. Many ministers

wonder why the true children of God have so little confidence in them:

not considering this plain reason of it, that their flock never saw in

them the least proof of a good shepherd, who readily exposes himself to

any sufferings, yea, _lays down his life for his sheep_.

Such servants as these God will not fail in due time, to crown with

success. He will manifest his glory in them, and make bare his arm

before them. But there is nothing of all this, where unbelief has

gained admittance, and where the honour due to God from and before all

men is not undauntedly rendered to him. For a fearful man trusts God

no farther than his own poor reason carries him. When any thing crosses

that, he presently giveth way; and therefore wanting the courage of a

lively faith, he can never behold the glory of God.

4. When the well-wishers to religion see those who know the truth,

or at least ought to do so, backward in owning it, they are not a

little encouraged to play the hypocrite themselves, instead of freely

and boldly avowing their master. And it often happens, that by the

fearfulness of one eminent man, thousands are infected with the spirit

of hypocrisy and dissimulation.

5. On the other hand, when the adversaries of the truth, see them

that love it, shun the light, it strengthens them in their bad cause;

concluding, that if they were in the right, they would have no need to

fear. And as, if you resist the devil, he will flee from you; so the

reverse is full as true. The more you fear, and give way to the devil

and his instruments, the more will they pursue and press upon you.

6. In a word, the fear of man is the general bane both of city and

country. Our superiors would appoint good ministers and magistrates;

but they fear displeasing this or the other man, or set of men.

They who should speak when a wicked minister is ordained, or officer

recommended, hold their ♦tongues through fear. In the courts of

judicature, this fear prevents justice, condemns the innocent, clears

the guilty, bereaves widows and orphans of their right, and leaves the

injured and oppressed without remedy. And what does it profit a man

who is himself a slave to this fear, that he is sensible of the general

corruption? It only exposes him to the more pain. Being unwilling to

break either with the world or God, he is looked upon as an unfaithful

steward by both; and he endures far more trouble and anxiety, than the

breaking through with a ready presence of faith would have cost him.

He finds no joyful, filial assurance in prayer. The word of God has

no relish with him. He never attains to the true communion of saints;

and when he should comfort and strengthen others, by exhorting them

in the power of God, he rather drives them to fear, and quenches the

Holy Spirit in them. Thus he goes on without any spiritual experience,

contenting himself with the bare letter and shadows of Christianity,

and a few sounding words; but being in the mean time void of soul

and life, of spirit and power, and so falling at last into a state

of carnal security, he carries others also along with him, often

to the utter denying the truth, and precipitating himself into final

destruction.

♦ “hands” replaced with “tongues” per Errata

CHAPTER IV.

_Of the excuses that are usually made for the fear of man._

AS soon as we begin with true humility to acknowledge the fear of man

as a great and most heinous evil, and accordingly to watch and pray,

and strive against it, there is hope we may overcome: but there are

very few who will acknowledge it; the very most, when charged therewith,

labour to hide it with various excuses; some of which are so specious,

that they blind the eyes of many, so that they approve their conduct,

and praise their saying.

1. “Should I act thus, I should soon be called to an account for it?”

Well, but should this hinder a faithful servant from executing his

master’s orders with all sincerity? “But I shall be put to charges

and trouble, nay perhaps be turned out of my livelihood?” Perhaps not;

God is well able to protect thee. But if trouble do overtake thee,

still have faith in God, and thou shalt be no loser for his sake. God

is a faithful Lord and Master. Be it only thy care to be a faithful

servant. Whatever thou losest in his cause, he will restore it to thee

an hundred fold. Happy art thou when thou sufferest for conscience

sake. Though man cast thee off, God will take thee up. But if thou art

unwilling to lose thy place for the sake of a good conscience, it is

plain thou servest thy belly, and not God.

2. “But I have a wife and children to take care of.” Hear then what thy

Lord saith unto thee, “He that loveth father or mother, son or daughter,

more than me, is not worthy of me.” True it is, that he who provideth

not for his own house, hath denied the faith, and is worse than an

Infidel. But God’s honour must not suffer one jot under pretence of

providing for thy family. Thou mayest not, on that pretence, go out of

the way of the commandment, to the right hand or to the left. Thou must

neither do less or more, than if thou hadst none, only learn what that

meaneth, _Seek ye the kingdom of God, and his righteousness, and all

these things shall be added to you_.

*3. “But we must not pull down sufferings upon our own heads, or

wilfully run into them:” Neither must thou be afraid of suffering:

as long as this flinching from the cross is in thee, thy faith is not

right. When a good thing cannot be done without suffering, thou art

absolutely bound to take it up. ’Tis better to suffer all things, than

to have an evil conscience. Trouble not thyself, but do thou heartily

the will of God. He will not lay upon thee more than thou art able to

bear. Thou representest things to thyself worse than indeed they are.

Thou art afraid of men: but glorify the Lord God in thy heart, and they

will be afraid of thee.

4. “Why, we do what we can.” Thou canst not do any thing of thyself;

Christ alone doth all that is good in and by thee. But who can boast

that he does as much as the Spirit of Christ enables him to do? He that

weighs all things well, must needs acknowledge, he cannot answer to

God for the many things he hath omitted, which he might have overcome

by the power of faith, and which will appear in judgment against him.

At the beginning very little appears possible; but if we go on boldly

relying upon God, we shall find ourselves supported in doing greater

things, yea, able to do _all things through Christ who strengtheneth

us_.

5. “If such as are leading men, who ought to be foremost in all good

undertakings, would but break the ice, we would readily follow them;

but we don’t care to be the first beginners, as if we were better than

them.” Do as a servant that carries the torch before his master, and

yet does not think himself better than his master. The kingdom of God

did not come first to the men of the first rank, or to them who made

the greatest figure in the world. When thou art to receive thy reward,

wilt thou refuse to receive it, till thy superior be paid first? In

the kingdom of God there must be no dispute about precedency. Let not

therefore the unbelief of others keep thee back in thy race; knowing

this, that if thou art convinced of the truth, and yet actest not

according to thy conviction, God will certainly punish thy disobedience,

though thou shouldst appeal to the pope or emperor.

*6. “But I am no minister, I have no business to take care of men’s

souls.” No! Art thou not a Christian (though not a minister) and is

it not the business, the bounden duty of every Christian, to endeavour

to bring his neighbour back into the right way, whenever he sees him

wandering in vice and delusion? Is not every Christian one anointed

with the Spirit of Christ; who, consequently, is bound to tread in his

steps, by making his whole life one continued endeavour to save all

men from the wrath to come? Thou mayest not, indeed, take upon thee to

administer the sacraments, to cast out of the church, or receive the

penitent into it again; these are the peculiar offices of those who

are so called of God as was _Aaron_: but thou must, at the peril of thy

salvation, follow the example of Christ as well as they. Thou, as well

as they, must observe the laws of God; especially that of doing good

unto all men. Spiritual good above all; since it is not to ministers

alone, but to all men that he hath said, _Thou shalt in any wise rebuke

thy neighbour, and not suffer sin upon him_.

*7. “However we must use prudence.” True; but there are two sorts of

it: one, that is from above, the other from beneath. The former of

these is unreproveable, and a most precious gift of the Most High.

But that which is from beneath hath the appearance indeed of wisdom,

but is earthly, sensual, devilish. Where the fear of the Lord is not

continually before the eyes, there the foundation of it is already

laid. Where faith is weak, there she raises herself; when love grows

cold, then she is strong. She informs us how to please God, without

displeasing the world; to follow Christ, and yet avoid the cross. As

long as the kingdom of God consists in words only she cannot utter all

that she has to say. But when it is to be demonstrated in power, then

she has recourse to many evasions, and cautions others (out of hearty

goodwill) not to venture too far. Then she jumbles light and darkness

together; she shifts and turns every way to keep the cross from her

shoulders. She swims with the stream, and cares not to converse with

those who suffer reproach for Christ’s sake. She keeps on indeed

the appearance of godliness as long as possible, and yet holdeth her

tongue where the children of God are condemned; nay, sometimes joins

in pronouncing their sentence. She does much evil that good may come of

it. But who is able to describe all the face of this horrible monster,

which is come up out of the bottomless pit? ’Tis true, we must use

prudence; but consider well which sort of prudence thou wilt use. Yea,

set thyself before this glass, ♦that thou mayest know by which of these

thou hast squared thy life and actions hitherto.

♦ inserted the word “that” per Errata

*8. “But we must stay a little; another time may do better: we may

do more good by a little delay.” Where has God given thee leave to

delay till the next moment, what may be done at this? To let slip an

opportunity, in order to reserve thyself for some more favourable time?

St. _Paul_ bids us _redeem the time_, or (more exactly according to

the _Greek_) buy up every opportunity, _i. e._ lay hold of it, as soon

as ever it offers. Reserving thyself for a more convenient season,

proceeds purely from false prudence. This reserve accustoms thee to

hypocrisy; it continually strengthens the fear from which it flows,

and will hinder thee from ever meeting with an opportunity to exert the

true power of faith.

9. “To undertake a thing, without being able to effect it, does more

hurt than good; therefore ’tis better not to begin.” Thou dost well to

compute the charge of building before thou beginnest to build the tower.

But whence wilt thou procure the charge? From thy own ability? No; that

never can reach it. Begin thy work with full reliance upon God, and

draw thy supplies from almighty goodness and wisdom; and, by this means,

thou wilt be enabled to accomplish, at his cost, the work once begun.

*Or if God, for holy reasons, should not prosper thy endeavours,

it will be a comfort to thee, that thou hast done thy part; and thy

conscience will be more easy, than if thou hadst distrusted God, and

so never set about it. Perhaps he trieth thee hereby, and though it has

not succeeded now, it may at another time. Perhaps thy very endeavours

may stir up many to an imitation of thy zeal. But if thou shouldst be

disappointed in all thy good purposes, shouldst thou conclude, that thy

work of love had been in vain? Examine thyself, whether thy desire of

open success in all things, be not the effect of pride lurking within?

Be thou satisfied with the inward victory, a true Christian can never

be deprived of; which consists in thy continuing unwearied in the

patience of hope.

10. “But we can’t do all at once.” Thou unprofitable servant, shouldst

thou therefore bury thy talent in a napkin, and do nothing at all? Thou

knowest not what thou canst do, or rather, what God can do by thee.

If thou wilt but lay aside the fear of man, and set out boldly in his

strength, God is able to do for and by thee exceeding abundantly, above

all that thou canst ask or think.

11. “However, we ought to go fair and softly to work, and to do what

good we can, considerately and by degrees.” Ay, this is something

indeed,――If we could but persuade the devil to go fair and softly too!

But alas! _he walketh about like a roaring lion, seeking whom he may

devour_. What hast thou then to do, but to _resist him stedfast in

the faith_, and to press on in the power of the Holy Ghost? The devil

laughs at all thy fair and softly: give him but time, and he will

not lose a moment. And the blood of those whom thy softliness hath

destroyed, will God require at thy hands.

12. “But an edge too sharp is easily turned.” If thou wouldest infer

hence, that we should not contend earnestly for the faith; that it

is not always good to be zealously affected in a good thing; or that

we may sometimes hide our zeal, wink at the faults of our neighbours,

or otherwise dissemble with them: this is all false prudence; this is

directly contrary to the cross of Christ. It is but just that we shew

love and meekness towards all men; especially when we declare to them

the overflowing kindness of God. But at the same time we must use all

possible earnestness, lest our love be made a cloak for wickedness. And

whenever we do not, unbelief and the fear of man are at the bottom of

our hearts; however we labour by these specious words to excuse our

being neither hot nor cold.

13. “But it is visible what great disorders arise when people are too

forward.” ’Tis very possible that young and unexperienced Christians,

may at first make false steps. And this mote in their eye, you

presently discern; nay, and perhaps triumph over them. Take heed to

thyself: we ought to bear with the faults of beginners, with great

gentleness and compassionate love: and if we think ourselves more

knowing than they, to set them right in the spirit of meekness. But God

looks not on things with thy eyes. There is a vast difference between

one that is still spiritually dead, and one that has recovered life

from God, tho’ he is still weak and encompass’d with infirmity. Thou

who art stronger, draw not back because he is weak. Break thou thyself

thro’ those impediments, which he could not: and shew others by thy

example, how to serve God with more purity and wisdom.

14. “By too open a declaration, we may hinder a great deal of good

that otherwise might be done; nay, over-turn all: whereas, by a prudent

concealing of ourselves, we may do a great deal of service.” This is

nothing but another piece of false prudence: for tho’ ’tis true that an

understanding man finds a time for silence as well as for speaking; yet

a true Christian ought to trust in God, that he will so far bless the

good he aims at, as that no other good undertaking will be hindered by

it. If thou hast not this stedfast confidence in God, the devil will be

sure to delude thee at pleasure; always representing such phantoms, as

will make thee let go what thou hast in thy hand, to catch at a shadow.

’Tis matter of wonder that there are many who, tho’ they can’t name

so much as one man whom they have really converted to God, yet will

not in any one particular vigorously break thro’ opposition, “for fear

of overturning all.” All! why thou hast never yet built up any thing,

which can be overthrown. But if God hath done some good by thee already,

then I doubt not but he will do more. “There shall not any man be able

to stand before thee all the days of thy life.” “I will not fail thee

nor forsake thee,” is his promise to thee and all his servants. And

with this promise every true servant of God may bid defiance to all the

world. Remember, “to him that knoweth to do good, and doth it not, to

him it is sin.” Let us but follow this rule with singleness of heart,

and resign to God the care of what is to come. For no good can ever be

better advanced, than when one wedge drives another; and we daily grow

more bold, in heartily promoting the cause of Christ, and the good of

his church.

*15. “But we must have a care of getting an ill name; for then we

should do no good at all.” This is the grand excuse for the fear of man,

and it is the bottom of almost all the rest. This is what the men of

prudence never fail to urge in their defence: and in this they suppose

themselves impregnable. “If I get an ill name, I can do no good.” Hast

thou learnt this in the word of God? Hath Christ taught thee thus?

Saith he not, _Blessed are ye when men shall hate you, and when they

shall separate you from their company; yea when they shall reproach you,

and cast out your name as evil, for the Son of man’s sake.――Behold your

reward is great in heaven; for in like manner did their fathers unto

the prophets. Wo unto you when all men shall speak well of you: for

so did their fathers to the false prophets._ To persuade men therefore

that the reproach of Christ is an hindrance to the course of the gospel,

is a true fetch of the devil’s, by which he endeavours to make void

the cross of Christ: whereas, on the contrary, every one of us must

certainly believe that he can do nothing at all to the purpose, as long

as he refuses to wear this badge of Christ.

“Yes; thou thinkest in thy heart, by my being reserved, and not

exposing myself, some may be won.” Thou wilt only make hypocrites like

thyself; men that are vainly puffed up by a little knowledge, and yet

ashamed of Christ and his word, and unwilling to suffer any persecution

for the cross of Christ. But if once thou canst resolve, with unshaken

presence of mind, to break loose from the bondage of fearfulness, and

thus to evidence thy faith, by taking on thee the reproach of Christ,

then _others waxing confident by thy sufferings, will be the more

emboldened to speak without fear_.

*“But we must not expose ourselves: we must not suffer ourselves to

be made fools of by others.” We must not, I grant, do any thing which

is foolish, _i. e._ contrary to God’s word. But it is the devil’s

suggestion, that we should expose ourselves by directing our actions

precisely according to it. Here it is, that St. _Paul_’s caution will

do us great service, _Let no man deceive himself. If any man among you

seemeth to be wise in this world, let him become a fool, that he may be

wise._ Is it not a shame, when the Lord of glory was taken for a madman,

and one possessed by the devil, for thee to be highly esteemed of the

world? By this thou givest evidence against thyself, that thou dost not

belong to Christ; that thou knowest not the dignity of his cross; and

how then wilt thou be able to rejoice with him? It neither can nor must

be otherwise. Thou must be looked upon as a fool in the world, if thou

wilt be a disciple of Christ. It will not fail thee an hair’s breadth.

High and low, teachers and hearers, must alike be censured by the world,

when once they earnestly turn themselves to God. For as soon as they

cease to be conformed to the fashionable ways of the world, the world

is immediately offended, and begins to scoff and rail, charging them

with fanaticism, singularity, pharisaical hypocrisy, and what not?

Loading them with a thousand lies and calumnies. And he that is afraid

of this reproach from the world, must continue an hypocrite as long as

he lives.

16. “Yet tho’ we must not be conformed to the world, we must _become

all things to all men_,” as St. _Paul_ testifies of himself he did,

“_that by all means he might gain some_.” St. _Paul_ gave sufficient

proof of his being an undaunted workman, to whom God had given not the

spirit of fear, but the spirit of power; but what hast thou to shew

for thyself? Worldly minded men can become all to all too: but from

another principle, by other means, and for quite another end. Canst

thou express the bold alacrity of St. _Paul_, who was not afraid to

withstand St. _Peter_ himself to the face, when the fear of man had

made him play the hypocrite, _so that_ others _also were carried away

by his dissimulation_? It is certainly a great piece of wisdom, so to

become weak with the weak, as not to lose any thing of our own strength;

so to become all to all, as to stand free from all manner of hypocrisy.

Examine then thyself, whether the serpent, with his prudence, hath not

perverted thy mind from the simplicity in Christ. There is no cloak

that more plausibly covers the fear of man than this: therefore look

to it, that above all things thou dispatch this enemy.

Neither excuse thy conforming to the world in rich cloaths, banquets,

dancing, plays, and the like, by saying, “I take no delight in these

trifles; but I submit to them, that I may have the more power over

them that do.” This is one of the fruits of our modern religion,

raised on maxims of state-policy: but if we bring it to the test,

it is altogether inconsistent with _the truth, as it is in Jesus_.

“But you are for taking away the abuse of these things, and letting

the use remain.” The true children of God, who are crucified to the

world, can’t find the least true use in them. When they would avoid

or prevent any evil, or do any good, either to their own souls, or

their neighbours, they have no need of the devil’s rattles, but fly

to their God, and commit their whole cause to his direction. They

rest themselves, while they use only such measures as he directs, in

full confidence that he will do what is best; and they enjoy even the

necessary refreshments of their bodies for no other end, but to spend

the strength received thereby, in humble acknowledgment and child-like

thankfulness, and to renew the vigour of their soul and body for the

service of their neighbours.

CHAPTER V.

_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 deceitfulness of

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 of God, 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 man _renounceth

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 which St. _Peter_ prescribes, _♦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_. Ephesians iv.

12.――And so St. _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 afraid _of the terror of men, but sanctify the Lord God

in their hearts_: having determined _to know_ and regard _nothing 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

way St. _Paul_ took to encourage them that were weak in faith, in the

11th chapter of his epistle to the _Hebrews_; 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 prepared _to resist even unto blood, striving against sin_.

This it was that so powerfully inspired St. _Paul_ to 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_. And St.

_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

gladly _the cup which his father hath given him_.

Nay, St. _Paul_ assures us, that a man not only overcomes thereby,

but that he is _more 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 may _live 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, even _the 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 to impart 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. _John_ 13, 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 since Christ 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 himself

_helpeth our infirmities_? Yea, and _maketh 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 conversation with 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, of _being 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 they _took 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,

and all 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 to _Exodus_

xix. 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 only _Israel_ after 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

of hosts: *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 more _fear 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 unto _Joshua_, _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 to _stir 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 the promises 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.

CHAPTER VI.

_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 by St. _Luke_, _the wisdom of the just_. And so

St. _Paul_ stiles 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. And _if 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 ever humbling 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; and _out of the mouths

of babes and sucklings he hath_ often _perfected 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 there is 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

of faith, 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 that _walk 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 advice given 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”

CHAPTER VII.

_Of the good which arises from the boldness of faith,

conquering the fear of man._

1. THE eleventh chapter to the _Hebrews_ lays 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, and the 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 by _Abraham_ or _Moses_, 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, that faith 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 substance ὑπόστασις,

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, at their 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 of

HUMAN LIFE;

With reference to learning and knowledge.

Extracted from Mr. NORRIS.

The PREFACE.

SINCE _the 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 and knowledge; 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 First

REFLECTION.

_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, without one 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. Thus Mr. _Hobbes_ makes 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 creatures called 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? Suppose _Fabius_ had never

weathered out _Hannibal_ by delays, nor _Cyrus_ took _Babylon_ by

draining 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 the _Roman_

and _Grecian_ history: 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 the _Pyrenean_ mountains.

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 at _Actium_,

the one reckoned from the fight there, the other from the taking of

_Alexandria_. 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 to _the common-wealth of

learning_, as they call it. Hence a _well-read_ man signifies the very

same as a _learned_ man in most men’s dictionaries: and by _well-read_

they don’t mean one that has _read well_, that has cleared and improved

his understanding by his reading, but only one that has _read 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 of _Empedocles_, 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

of _Aristotle_, that privation must go before the introduction of the

form in all generation? 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 that _Aristotle_ taught

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,

that _Copernicus_ discovered the one, and _Harvey_ the 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. Thus _Picus

Mirandula_ is 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 know the 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.

The Second

REFLECTION.

_Wherein the general conduct of human life is taxed for using

undue and irregular methods, in prosecuting what is really

perfective of the understanding._

1. IN the preceding reflection the conduct of human life was censured,

for placing learning in what is not perfective of the understanding.

In the present, it is charged with pursuing what is so, in an undue

and irregular manner. The other was an error about the end; this is an

error about the means: which are the two hinges upon which all prudence

and imprudence turn.

*2. That the truth of this charge may appear, we are first to determine,

what is the right method of prosecuting that learning, which is really

perfective of understanding. And this, no doubt, must be an application

to him, _from whom every good and perfect gift descendeth_. This is the

right and the only right method of enquiry after that truth which is

perfective of our understanding. For God is the region of truth, and

_in him are hid all the treasures of wisdom and knowledge_. This is

that great and universal oracle lodged in every man’s breast, whereof

the ancient _Urim and Thummim_ was an expressive emblem. This we all

may and must consult, if we would enrich our minds with such knowledge

as is perfective of the understanding. This is the true method of being

truly wise. And it is no other method than what we are advised to, by

the substantial wisdom of God. _Whoso is simple, let him turn in hither.

I am the light of the world: he that follows me, or_ (as the word more

properly signifies) _he that keepeth company with me, walketh not in

darkness_.

3. There are three ways of doing this; the first is, by attention;

the second, by purity of heart and life; the third, by prayer. The

first, attention, _Malebranche_ calls the natural prayer of the soul

to God for farther illumination. For indeed it is a silent address

and application of the soul to the fountain of light and truth; ’tis

an interrogation of the divine oracle, the eternal word of God, and

a patient waiting upon him for an answer. ’Tis in a word, an act of

intellectual devotion to the Father of Lights, and such as if unfolded,

bespeaks him in the words of the royal supplicant, _Give me wisdom that

sitteth by thy throne!_

*4. This is the same with thinking or meditating; and as it is the

first, so it is the directest and most compendious method of science.

For this is to go directly to the spring-head, to the lucid fountain of

good. ’Tis to fix the eye of the mind upon the intellectual sun, which

must needs be the most ready way to be enlightened. The more heedfully

we ♦attend to this, we shall not only discover the more, but also

more clearly see what we do discover. So a man that calls only a short

careless glance upon the milky way, sees only a confused whiteness. But

when he fixes his eye upon it, with steadiness and delay of application,

he begins to discern it more distinctly, and a new star every moment

rises under his inspection: and still the harder he looks, the more

he discerns, ’till he is satiated with the brightness and multitude of

light.

♦ “attain” replaced with “attend” per Errata

5. This was the method of the inventers of arts and sciences: they made

their way by mere dint of thinking. This is the method that has been

used ever since, by the greatest improvers of them; such as _Bacon_,

_Boyle_, _Harvey_, _Malebranche_, &c. And we may safely prophesy, if

ever any extraordinary advancement be made in them hereafter, it will

be done by thinking.

6. The second way is, by purity of heart and life: for as vice not only

proceeds from ignorance, but also causes it, by besotting and clouding

the understanding, so purity not only proceeds from knowledge, but also

produces it, making the soul see more clearly and distinctly. And the

same method is recommended in scripture, _Wisdom_, says the wise man,

_will not enter into a polluted spirit_. So the angel to _Daniel_,

_Many shall be purified and made white, and none of the wicked shall

understand, but the wise shall understand_. To this purpose too, is

that of our Lord, above repeated; _He that followeth me, walketh not in

darkness_; the purity of his heart is a light to his understanding.

7. But to represent this more clearly; there are two ways whereby

purity of heart serves to the acquirement of knowledge; by natural

efficacy, and by the divine blessing. And first, by natural efficacy,

either by clearing the medium, or by assisting the faculty. As to

the former, we are assured, not only that the soul now sees through

a medium, and that this medium is the body, but likewise that the

grossness of this medium hinders the sight of the soul. Whence it

follows, that whatever helps this medium, helps the sight of the soul.

And this purity does; especially that eminent part of it which consists

in chastity and temperance. For first, it composes the passions,

especially that of lust, by that the animal spirits, and by that the

blood. For the motion of the passions ferments the spirits, and the

fermentation of the spirits agitates the blood, and by that agitation

raises all the feculent and drossy parts of it, and makes it like a

troubled fountain, thick and muddy. And therefore it is, that men in

any passion can’t reason so clearly, as when they are in more quiet and

silence of spirit. But by purity all this disturbance is allayed, the

passions are becalmed, the spirits fixed, the fountain of the blood

cleared up, and so all the inner part of the glass, through which we

see, becomes more bright and transparent, more apt to transmit the rays

of light to the soul, which consequently sees more clearly through it.

8. But this is not all: for purity clears the outward part of the glass

too. First by consequence, because the finer the spirits and blood

are, the finer will be the threads of the outward veil also. Then more

directly; because temperance refines and subtilizes the texture of the

body, and diminishes its bulk and grossness, and unloads the soul of a

good part of that burthen, which not only presses down her aspirations,

but also hinders her sight.

*9. And as purity thus clears the medium, so it also assists the

faculty. And that by the same general way, by composing the passions,

which otherwise not only trouble and thicken the medium, but also

divide and disperse the faculty. For the more things a man desires, the

more he will be engaged to think on; and the more he thinks on at once,

the more languid and confused will his conceptions be. But purity, by

composing the passions, contracts the desires, and by contracting these,

it contracts also the thoughts; whereby a man is reduced to a greater

unity, simplicity and recollection of mind; and having but few thoughts

to divide him, is the better able to think clearly.

10. Purity of heart serves to the acquirement of knowledge, secondly,

by the divine blessing. It invites not only the Holy Spirit, but also

the Father and the Son, even the whole Godhead, to come and dwell

in the soul. This we are assured of from our Lord’s own mouth: _He

that loveth me, shall be loved of my Father, and I will love him and

manifest myself to him_. And again, _If a man love me, my Father will

love him, and we will come unto him, and make our abode with him_.

The chaste and good soul shall not only be loved by God, but be also

of his council and privacy. This is the beloved disciple, who has the

privilege to lean upon the bosom of his Lord, and to be admitted to

his most secret communications. And therefore says the psalmist, _The

secret of the Lord is with them that fear him_. And of _Ananias_,

_Azarias_, and _Misael_, who refused to defile themselves with the

king’s meat, it is said, _That God gave them knowledge and skill in

all learning and wisdom_.

11. The third and last way of consulting God is by prayer. This also is

a method which the scripture advises us to. _If any of you lack wisdom,

let him ask of God, who giveth to every man liberally, and upbraideth

not, and it shall be given him._ And this we know was the method

whereby the wisest of men obtained his unparalleled wisdom. For as

wisdom was his choice, so the method of his seeking and gaining it was

by prayer.

12. Thus have I designed, and by scripture and reason proved, what is

the right method of prosecuting that truth which is perfective of the

understanding. And now I think there needs not many words to shew, that

as learning is commonly placed in what is not perfective of it, so what

is so, is generally prosecuted by undue methods. For whereas the first

method of acquiring it is by attention or thinking, this is generally

so little regarded, that few men think less, for the most part, than

they who are engaged in the professed study of knowledge. This they

don’t reckon any part of study, nor any progress in the stage of

learning, but only a graver way of being idle. ’Tis then only they

study, when they are hanging their heads over an old musty folio, and

stuffing their memories with grey sentences and venerable sayings.

And thus they spend their time and their pains, and having scrambled

through a company of books (most of which perhaps were written to as

little purpose as they are read) they think themselves learned men,

and the world is too often of their opinion, tho’ they have not made

themselves master of any sense or notion, nor are able to demonstrate

one single truth upon solid principles, and in a consequential process.

13. And this is the method not only of those who misplace learning,

but also of the most of those who place it right. Even these do not

generally think for it, but read for it; seek it not in their souls,

but in books. I deny not that reading is one way to knowledge; but

then ’tis only by accident, as it is a help to thinking. And therefore

thinking is the only thing to be regarded even in reading; for reading,

as such, is nothing. And then we read to most purpose, when we are

thereby most enabled to think. So that thinking is the immediate end

of reading, as understanding is of thinking. And yet this method is

generally so much inverted, that the main stress is laid upon reading.

Nothing but _read, read_, as long as eyes and spectacles will hold; no

matter whether the head be _clear_, so it be but _full_.

14. Again, whereas purity of heart and life is another method of

attaining true knowledge, ’tis a sad as well as just observation,

that this is not only neglected by those who sit down contentedly

in ignorance, but also by the generality of those few that addict

themselves to the improvement of their minds. Nay, these, in proportion

to their number, seem more guilty in this respect than the others, and

nothing is so common, as to see men of famed learning, who are yet very

corrupt in their tempers and lives. Whence some have fancied learning

an enemy to religion, and cried up ignorance as the mother of devotion.

And tho’ their conclusion be notoriously absurd, yet it must be owned,

the ground on which they build it is too true. Men famed for learning

are often as infamous for living; and many that study hard to furnish

their heads, are yet very negligent in purifying their hearts: not

considering, that there is a moral as well as a natural communication

between them; and that they are concerned to be pure in heart and life,

not only upon the common account in order to happiness hereafter, but

even in order to their own particular end here.

15. Then, lastly, whereas another method of learning is prayer; the

generality of students do not apply themselves to this at all. Pray

indeed (’tis to be hoped) they do for other things which they think

lie more out of their reach; but as for learning, they think they can

compass this well enough by their own industry, and the help of good

books, without being beholden to the assistance of heaven. But did

they attentively consider, that God is truth, ’tis not to be imagined

they would be so indifferent in using prayer, or any of the preceding

methods of consulting God for his own light.

The Third

REFLECTION.

_Wherein the general conduct of human life is taxed with too

importunate a pursuit of knowledge in general._

1. HAVING past the two first stages of our intellectual conduct, that

of the end ♦and that of the means, and reflected on the irregularities

of each, I come now to the third and last, which consists not in the

choice of the object, or of the method to it, but in the degree of

affection wherewith it is prosecuted. And this part of our conduct is

as irregular and faulty, if not more so, than either of the former: and

the fault of it is, a too importunate pursuit of knowledge in general.

♦ duplicate word “and” removed

2. This charge is of a larger extent than either of the preceding:

those concerning such only, as either misplace the object, or mistake

the method of learning. But not only they who err in the placing of

learning, or in the way to it, but even they who are right in both come

under this censure; they all agree in pursuing it too importunately.

3. In order to make out the truth of this charge it will be necessary

first to consider, how far it becomes man to employ himself in the

prosecution of knowledge; and then it will be easy to determine,

whether our general pursuit of it be immoderate or no. Now for the

determination of the former, let us observe the present state of man,

the posture wherein he now stands.

4. And, First, The utmost knowledge man can arrive at in this world, by

his utmost endeavours, is very inconsiderable.

*God indeed has given us reason enough to distinguish us from the brute

creation, and we may improve it so far, as to distinguish ourselves

from one another: and so one man may deserve to be called learned

and knowing, in comparison of another that is less so. But absolutely

speaking, the most that any or all of us either know or can know,

is of little consideration. What we know of God is but little; for

as the apostle says, _We see through a glass darkly_: what we know of

ourselves perhaps is less, and what we know of the world about us, is

not much. “We have seen but a few of God’s works,” and we understand

yet fewer. There are almost an infinite number of things which we never

so much as thought of: and of most things we conceive very darkly and

uncertainly; and there is not one thing from the greatest to the least,

which we do or can understand throughly. Those that apply their whole

study to any one thing, can never come to the end of that; for not only

every science, but every particular of each has its unmeasurable depths

and recesses. ’Tis confest by a great enquirer into the nature of

_antimony_ (as ’tis related by Mr. _Boyle_) “That ’tis impossible for

one man to understand throughly that single mineral only.” And if a man

can’t understand _all_ of so _little_, how little must he understand

of all? Suppose farther, that all the knowledge of all the learned were

put together, it would weigh but light. For what one art or science is

there, that is brought to any tolerable perfection? And if the common

stock be so little, how small a pittance is it that must fall to every

particular man’s share? And where is that man, who after all his poring

and studying, is able to answer all the questions, I will not say which

God put to _Job_, but which may be asked him by the next idiot he meets?

5. ’Tis superfluous, as well as endless, to display the particulars

of our ignorance; though indeed, when all accounts are cast up, that

will be found to be our best knowledge. This only in general, our life

is so short, our progress in learning so slow, and learning itself

so long and tedious, and what we do or can know so very little, that

the sceptics had much more reason to conclude from the disability of

our faculties, and the slightness of our attainments, than from the

uncertainty and instability of truth, that there is no knowledge.

*6. But, Secondly, If it were possible for us to attain a considerable

measure of knowledge, yet our life is so short and so encumbered, that

we could make but little of the enjoyment of it. All the morning of

our days is spent in the preliminaries of learning, in mastering words

and terms of art, wherein there is nothing but toil and drudgery. And

before we can taste any of the fruits of the tree of knowledge, before

we can relish what is rational, our sun is got into the meridian,

and then it presently begins to decline, and our learning with it.

Our light, our strength, and our time make haste to consume; nothing

increases now but the shadows, that is, our ignorance and darkness of

mind; and while we consider and look about us, the sun sets, and all is

concluded in the dark shadow of death. But often the sun is intercepted

by a cloud before it sets, and we live backward again, grow weak and

childish, silly and forgetful, and unlearn faster than we learned. Or

if it chance to shine bright to the last, then we grow too wise for

ourselves, and reject the greatest part of what we had learned before,

as idle and insignificant.

*7. Thirdly, There is no necessity of being so wonderfully learned

and knowing here. ’Tis neither necessary, as enjoined by God, nor as

a means to any considerable end. We can be good and we can be happy

without it. And lest any advantages in our after-state should be

alledged, this makes it more unnecessary than any consideration besides.

For though we are never so unlearned now, yet if we know enough to do

our duty, we shall in a short time arrive at such a degree of knowledge

as is requisite to our supreme perfection, to which our present

learning cannot add, and which our present ignorance will not diminish.

Perhaps not immediately upon our discharge from the body, though

even then there must be a vast enlargement of our understanding; but

doubtless, when we are admitted to the vision of God, we shall then

commence instantaneously wise and learned, and be fully possest of the

tree of knowledge, as well as of the tree of life. For then that glass,

through which we now see darkly, shall be laid aside, and the field of

truth shall be clearly displayed before us. And though even then there

shall be degrees of knowledge, yet the variety of this dispensation

shall not proceed by the degree of our knowledge in this life, but by

another measure. For,

8. Fourthly, Though there is no necessity of our being so learned and

knowing, yet there is of our being good and virtuous. This is necessary,

both, as commanded by God, and as a means of our final perfection.

And besides, ’tis necessary now, there being no other opportunity

for it. If we don’t know here, we may know hereafter, and infallibly

shall, if we are but good here. But if we are not good here, we shall

neither be good, happy, nor knowing hereafter. The _main_ opportunity

for knowledge is _after_ life; the _only_ opportunity of being good is

now: and if we take care to improve this, we are secure of the other;

but if this is neglected, all is lost. This therefore is indispensably

necessary; and ’tis the only thing that is so: and ’tis necessary

now; necessary not only to our happiness in general, but also to our

intellectual happiness in particular. For,

9. Lastly, Thus stands the case between God and man. Man was made in

a state of innocence and perfection, in perfect favour and communion

with God, his true good, and in a capacity so to continue. From this

excellent state he wilfully fell, and by his fall so disabled himself,

that he could not by his own strength repent, and so provoked God, that

though he could have repented, yet he could not have been pardoned,

without satisfaction made to the divine justice. This satisfaction man

was not able to make, nor any other creature for him. Whereupon God

in great mercy ordained a mediator, his own Son, God and man, between

himself and his lapsed creature; who by the sacrifice of himself should

effect two things, answerable to the double necessity of man: first,

make repentance available, which otherwise would not have been so; and,

secondly, merit grace for him, that he might be able to repent. And

this is what is meant by the restoration or redemption of man, which

thus far is universal and unconditional.

10. But still, notwithstanding all that this Mediator hath done for

him, man is only so far _restored_, as to be put into a pardonable

reconcileable state: he is yet only in a capacity or possibility of

pardon and reconciliation, which is then, and then only, reduced to

act, when he truly believes, _i. e._ with such a faith as is productive

of all inward and outward holiness; _with_ which he may, _without_

which he cannot be saved, notwithstanding Christ hath died to save him.

For the design of his death was not to make holiness _unnecessary_,

but to make it _available_: not to procure a privilege of being

saved _without_ it, but that we might be saved _with_ it. If this

qualification be wanting, we shall be so far from being any thing

advantaged from the redemption purchased by our Mediator, that we

shall be accountable for it, to the great aggravation both of our

guilt and misery. It therefore highly concerns man to improve with all

diligence this great and only opportunity, of adorning his mind with

all Christian perfections; since _with_ these, he may be happy, in all

his capacities, and _without_ them, he shall not only fall into a state

of unutterable misery, but be also accountable for the possibility he

had of escaping it, for perversely neglecting so great salvation, so

glorious an opportunity of being saved.

11. These things being premised concerning the present state of

man: First, That he can know but very little; Secondly, That the

enjoyment of that little in a short and encumbered life, is by no

means answerable to the labour of acquiring it; Thirdly, That there

is no necessity of such a deal of learning and knowledge, either as

to this world or the next, and that ere long he shall have his fill

of knowledge in the beatific vision, one glance whereof shall instruct

him more than an eternal poring on books, and _undistinguish_ the

greatest doctor from the most ignorant peasant; Fourthly, That there

is an absolute necessity of his being holy, this being the condition

not only of his happiness in general, but also of the accomplishment of

his understanding in particular: and that now is the only opportunity

for it: Lastly, That the attainment of happiness upon this condition,

was the purchase of his Saviour’s death, who has also merited grace

for his assistance in the performance of it; which if he neglect, he

shall not only miss of happiness, but also be answerable for so dear

an opportunity of gaining it: from these premises, it will, I think,

follow with no less than mathematical evidence.

12. First, That knowledge is not the thing for which God designed man

in this station, nor consequently the end of his bestowing upon him

those intellectual powers which he has.

Secondly, That the end for which God did design man in this station,

and the reason why he bestowed those powers upon him was, that he might

so serve him here, as to be rewarded with perfect knowledge hereafter:

And, Thirdly, That the principal care and concern of man, both for his

own interest, and out of compliance with the design of God, ought to be,

to live a Christian life, to accomplish the moral part of his nature,

to subdue his passions, to wean himself from the love of the world,

to study purity of heart and life, in one word, “To perfect holiness in

the fear and love of God.” And in particular, that he ought to pursue

knowledge no farther than as ’tis conducive to virtue.

*13. This therefore is the measure to be always observed, in our

prosecution of knowledge. We are to study only, that we may be good,

and consequently to prosecute such knowledge only as has an aptness

to make us so, that which the apostle calls, _The truth which is after

godliness_. Whatever knowledge we prosecute beside this, or further

than ’tis conducive to this end, though it be, absolutely considered,

never so excellent and perfective of our understanding, yet with

respect to the present posture and station of man, ’tis a culpable

curiosity, an unaccountable vanity, and only a more solemn and

laborious way of being idle and impertinent.

14. And this will be found, if well examined, to be nothing different

from the censure of the wise preacher, _I gave my heart to know wisdom_,

says he, _and I perceived, that this also is vanity and vexation of

spirit_. Not that he now first applied himself to the study of wisdom.

No, he had been inspired with that before, and by the help of it had

discovered the vanity of all other things. But that wisdom which saw

thro’ all other things, did not as yet perceive the vanity of itself.

He therefore now gave his heart to _know_ wisdom, that is, to reflect

upon it, and to consider whether this might be excepted from his

general censure, and struck out of the scroll of vanities. And upon

deep reflection, he found that it could not, and that even this also

was as much a vanity as any of the rest. Not that this proposition is

to be understood absolutely, but with respect to the present posture

of man. Neither can it be understood of all knowledge even in this

life; some knowledge being necessary to qualify him for happiness in

the next. It must therefore be understood of all that knowledge, which

contributes not to that great end. So that with these two necessary

limitations, the sense of it is plainly this, that to man in this

present juncture, all knowledge which does not contribute to the

interest of his after-state, is vanity and vexation of spirit.

*15. For to what purpose should we study so much, since after all we

can know so little? Since our life is as much too short for enjoying

that little knowledge we _have_, as for compassing what we would _have_;

and withal, since there lies no manner of obligation or necessity

upon us to do thus? But (which is what I would most of all inculcate)

to what purpose imaginable should we be so vehement in the pursuit

of learning, of any learning but what is of use to the conduct of

life, considering these two things, First, That ’tis but to stay a

little while, and we shall have all that knowledge gratis, which we

so unsuccessfully drudge for here, to the neglect of more important

exercises; and, Secondly, That there is such an absolute necessity of

being good, and that this short uncertain life is the only time for

it, which if neglected, this great work must be undone for ever. Upon

the former consideration, this studious bookish humour, is like laying

out a great sum of money, to purchase an estate which, after one weak,

dropping life will of course fall into hand. Upon the latter, ’tis as

if a man that was riding post upon business of life and death, should,

as he passes through a wood, stand still to listen to the singing of a

nightingale, and so forget the only business of his journey.

16. ’Tis most certain, the cases here supposed are as great instances

of folly as can well be conceived. And yet (however it comes to pass

that we are not sensible of it,) ’tis equally certain that we do the

very same, that we are too much concerned in the application; and that

to most of us it may be truly said, _Thou art the man!_

17. For what difference is there between him who now labours and toils

for that knowledge, which in a little time he shall be easily and fully

possessed of, and him that dearly buys an estate, which would otherwise

come to him after a short interval? Only this; that he who buys the

estate, though he might have spared his money, however gets what he

laid it out for. His expence indeed was _needless_, but not in _vain_.

Whereas he that drudges in the pursuit of knowledge, not only toils

for that which in a short time he shall have, and in abundance, but

which after all he can’t compass, and so undergoes a _vain_ as well as

_needless_ labour.

*18. Again, What difference is there between him, who when he is upon

business of life and death, shall alight from his horse, and stand to

hear a nightingale sing, and him who having an eternity of happiness

to secure, and only this point of time to do it in, shall yet turn

virtuoso, and set up for learning and curiosity? ’Tis true the

nightingale sings well, and ’twere worth while to stand still and hear

her, were I disengaged from more concerning affairs; but not when I am

upon life and death. And so knowledge is an excellent thing, and would

deserve my study and time, had I any to spare; but not when I have so

great an interest as that of my final state depending upon the good use

of it. My business _now_ is not to be learned, but to be good.

*19. For is my life so long, am I so _over-stocked_ with time, or

is my depending interest so little, or so easily secured, that I can

find leisure for unnecessary curiosities? Is this conduct agreeable to

the present posture of man, whose entrance into this world, and whose

whole stay in it is purely in order to another state? Or would any

one imagine this to be the condition of man by such a conduct? Shall a

prisoner, who has but a few days allowed him to make a preparation for

his trial, spend that little opportunity in _cutting_ and _carving_,

and such like mechanical contrivances? Or would any one imagine such a

man to be in such a condition, near a doubtful trial of life and death,

whom coming into a prison he should find so employed? And yet is there

any thing more absurd in this, than to have a man, who has so great

a concern upon his hands, as the preparing for eternity, all busy and

taken up with quadrants and telescopes, furnaces, syphons and air-pumps?