for want of rulers truly knowing their subjects' case, but judging hastily by the reports of adversaries: but that rebellions ordinarily hence arise I may boldly say. When subjects that know not the reasons of their ruler's actions, are so overwise as to make themselves judges of that which concerneth them not: and how few be they that think not themselves wiser than all their guides and governors!

And lastly, by this sin it is that the wisdom of the wisest is as lost to the world: for let a man know never so much more than others, after the longest, hardest studies, the selfconceitedness of the ignorant riseth up against it, or maketh them incapable of receiving it, so that he can do little good to others.

I conclude again, that this is the plague and misery of mankind, and the cause of all sin and shame and ruin,-that ignorant, unhumbled understandings will be still judging rashly before they have thoroughly tried the case, and will not suspend till they are capable of judging, nor be convinced that they know not what they know not, but be confident in their first or ungrounded apprehensions.

CHAP. XI.

The Signs and common Discoveries of a proud, self-conceited Understanding, and of pretended Knowledge.

By such effects as these, the most of men do show their guilt of overvaluing their own apprehensions.

1. When they will be confident of things that are quite above their understandings, or else which they never thoroughly studied. Some are confident of that which no man knoweth; and most are confident of that which I think they are unlikely to be certain of themselves, without miraculous inspiration, which they give us no reason to believe that they have. Things that cannot ordinarily be known, 1. Without the preparation of many other sciences, 2. or without reading many books, 3. or without reading or hearing what is said against it, 4. or at least without long or serious studies; we have abundance that will talk most peremptorily of them, upon the trust of their teachers or party, without any of this necessary means of knowledge.

2. The hastiness of men's conclusions discovereth this presumption and self-conceit. When at the first hearing or reading, or after a few thoughts they are as confident, as if they had grown old in studies; the best understandings must have long time to discern the evidence of things difficult, and a longer time to try that evidence by comparing it with what is brought against it: and yet a longer time to digest truths into that order and clearness of apprehension, which is necessary to distinct and solid knowledge, when without all this ado, most at the first lay hold of that which cometh in their way and there they stick, at least till a more esteemed teacher or party tell them somewhat that is contrary to it. It is but few of our first apprehensions that are sound, and need not reformation; but none that are well-digested, and need not much consideration to perfect them.

3. Is it not a plain discovery of a presumptuous understanding, when men will confidently conclude of things, which their own tongues are forced to confess that they do not understand? I mean not only so as to give an accurate definition of them, but really not to know what it is they talk of. Many a zealous Anabaptist I have known, that knoweth not what baptism is. And many a one that hath disputed confidently for or against freewill, that knew not at all what freewill is. And many a one that hath disputed about the Lord's-supper, and separated from almost all churches for want of sufficient strictness in it, and especially for giving it to the ignorant; who, upon examination, have not known the true nature of a sacrament, nor of the sacred covenant which it sealeth. Many a one forsaketh most churches as no churches, that they may be of a right constituted church, who know not what a church is. What abundance will talk against an Arminian, a Calvinist, a Prelatist, a Presbyterian, an Independent; that really know not what any of them are? Like a gentleman, the other day, that after long talk of the Presbyterians, being urged to tell what a Presbyterian was, could tell no more, but that he was one that is not so merry and sociable as other men, but stricter against sports, or taking a cup. And if I should tell you how few that can judge the controversies about predestination, do know what they talk of it, were easy to evince it. 4. May I not discern their prefidence, when men that hold contraries, five men of five inconsistent opinions, are

yet every one confident that his own is right? When at best it is but one that can be right? When six men confidently expound a text in the Revelation six ways. When five men are so confident of five several ways of Church-government, that they embody themselves into several policies or parties to enjoy them. Is not here self-conceitedness in all, at least save one?

5. When men themselves by turning from opinion to opinion, shall confess their opinion was false; and yet made a religion of it, while they held it; was not this a presumptuous understanding? When a man shall be one year of one sect, and another of another, and yet always confident that he is in the right.

6. When men that are known to be ignorant in other parts of religion, shall yet in some one opinion which they have espoused, seem to themselves much wiser than their teachers, and make nothing of the judgments of those that have studied it many a year, is not this a presuming mind? Take the ablest divine that ever you knew living, suppose him to be Jewel, Andrews, Usher, Davenant, Calvin, Chamier, Camero, Amesius, Gataker, &c. Let him be one that all learned men admire, whose judgment is sent for from several kingdoms; who hath spent a long life in hard and very successful studies, every boy and silly woman, every ignorant vicious clown, that differeth from him in any point, shall slight all the wisdom of this man, as if in comparison of himself he were a fool. Let it come but to the point of anabaptistry, separation, antinomianism, yea, the grossest opinions of the Quakers, and what senseless fellow is not much wiser than all these divines! And they will pity him as a poor, carnal, ignorant person, which hath not the teaching of God which they have. Yea, let him but seek to draw a sensualist from his voluptuousness, this poor sot doth presently take himself to be the wiser man, and can prove all his gaming, his idleness, his wantonness, his precious time wasted in plays and long feastings, his gluttony, his tippling, his prodigal wastefulness to be all lawful things, whatever the learned pastor say.

But why do not such men suspect their understandings, and consider with themselves, what likelihood is there, that men as holy as I, that have studied it all their days, should not be wiser than I, that never searched as they have done?

Doth not God say, "He that seeketh, shall find ;" and wisdom must be laboriously searched for, as a hidden treasure? And doth not God use to give his blessing, on supposition of men's faithful endeavours?

7. Is it not palpable pride, when a few men, no wiser nor better than others, can easily believe that all the rest of the Christian world, the most learned, godly, and concordant Christians, are all deceived, ignorant souls; and they and their few adherents only are in the right, in some doubtful controversies, wherein they have no advantage above others, either for capacity or grace? I know, that when the world is drowned in wickedness, we must not imitate them, be they never so many, nor "follow a multitude to do evil;" and I know that the certain truth of the Gospel must be held fast, though most of the world be infidels and that when the Arians were the most, they were not therefore the rightest. And that even among Christians, carnal interests use to breed and keep up such corruptions, as must not for the number of the vicious be approved. But when those that truly fear God, and seek the truth, and faithfully serve him as self-denyingly as any others, shall agree in any part of holy doctrine or worship; for a few among them to raise up in a conceit of their own understandings, and separate from them as they separate from the world; and this upon less study than many of the rest have used to find out the truth; I am sure, none but a proud person will do this; without great jealousy of his own understanding, and great fear of erring, and without long and serious search and deliberation at least.

8. Is it not pride of understanding, when we see men confident upon inconsiderable reasons? When they bring nothing that should move a man of any competent understanding; and yet they build as boldly on this sand, as if they built upon a rock?

9. And when they slight the strongest and clearest arguments of another; and in their prefidence disdain them, before they understand them, as not worthy of consideration, and as silly things?

10. When they obtrude all their conceits magisterially upon others, and expect that all men presently be of their mind, and say as they do. When they value men just as they agree with, or disagree from their opinion; and all are

dear to them, that hold with them; and all are alighted, that think they err. When a man, that without chewing, presently swalloweth their conceits, is taken for a sounder man, than he that will take nothing as sure, till evidence prove it to him: is not this notorious pride of understanding? And O how common is this imposing pride, even in them that cry out against it, and condemn it: they that will vilify one party, as imposing all their own conceptions, even in words, and forms, and ceremonies, on the Churches of Christ, will yet themselves be rigid imposers: no man shall be of their communion, nor judged meet for the holy Sacrament, who cometh not to their opinions in many of their singularities; nay, worse, that will not abstain from communion with other churches, whom their presumption separateth from.

11. And do not those people most value their own understandings, who choose teachers to please them, and not to teach them; and hear them as judges, or censurers, and not as learners? How ordinary is this? If they be to choose a pastor; they will rather have the most injudicious man, who thinks as they think, than the wisest man that is able to teach them better. If they hear any thing which agreeth not with their former conceits, they go away magisterially censuring the preacher; he taught unsound doctrine, dangerous things; and neither understand him, nor endeavour to learn. I have seldom preached in strange congregations, nor seldom written on any subject, but among many learners, some such hearers and readers I have had, that neither have understanding enough to teach, nor humility enough to know it, and to learn: but they go away prating among their companions of what they never understood; and if it fall out that I know of it, and answer them, they have nothing to say, but a 'putaram,' or 'non putaram;' I thought you had meant thus or thus, contrary to what I spoke; or I noted not this or that word, which the sense depended on. Do but say as they would have you, and you are an excellent man! But if you tell them more than they knew, if it detect any error or ignorance which they had before; they condemn your teaching, instead of learning of you. Poor souls! if you are wise enough already, what need you a teacher? If you are not, why will you not learn? If you were wiser than he, why did you choose or take him for your teacher? If you are not, why will you not learn of him?