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way of duty, the temptations that are before him, and his danger by them and the way to escape, with such other useful truths which he must live upon. One feeds upon the air and chaff of words and notions, or common truths; and the other is taken up with the most spiritual, heavenly, and necessary matters: yea, it is not so much the truth, as the matter or thing revealed by it, which the Christian looks after it is not only to understand the meaning of the Scripture, but to find, and love, and enjoy that God, that Christ, that Spirit, that life, which is revealed in those words of Scripture; but the hypocrite sticks most in a grammatical, superficial kind of knowledge.

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4. Moreover, carnal love of knowledge doth draw the soul from God to the creature: it is self and the creature that is sought after in it, and therefore the more such knowledge, the further from God. This was Adam's temptation and sin, to desire to know good and evil for himself, so that he might have less need to live in an implicit belief of God, and dependance on him, but might be acquainted what was good and evil for himself, that he might trust himself, and live to himself; but spiritual knowledge carrieth us from self.

5. Carnal knowledge would break God's bounds, and would needs know that which God hath not revealed, and pry into the secrets of heaven: with a presumptuous immodesty they would reach to that which is above man, while they are wilfully or negligently ignorant of that which should heal them of their brutishness. They are so shallow that they comprehend not any one of the smallest creatures of God, and yet they have arrogant, proud conceits, that must be satisfied about the highest mysteries: and though, through their own unpreparedness and ignorance, they know not that which else they might know, and cannot see the strength of a reason which the wise can see, yet will they sooner quarrel with the light than with their eyes, and suspect the reasons and words of God rather than their purblind minds. But spiritual knowledge is modest, and humble, and obedient, and presumeth not to climb any higher than the ladder, lest he lose more by such a step too high, than he got by all his labour hitherto; and find himself all in pieces at the bottom, while he would needs climb above the top. He finds work enough in what God hath com

manded him to study in his word, and therefore hath no leisure to look after things that God hath hid from him: it is for the use of knowledge that he would know, and therefore he hath no great mind of that which is useless; and he knows that God is the best judge of that, and therefore he takes that to be best for him which is prescribed him.

6. Carnal students are apt to learn in the ways which their interests and fancies lead them to, but holy students learn of God in his prescribed way; that is, 1. In his church, which is his school. 2. And in and by his holy Scripture, which is the book he sets us to learn. And 3. By his ministers, whom he commandeth to teach us. 4. And in obedience to his Spirit, that must make all effectual. And 5. In fervent prayer to God for that Spirit and a blessing. This is God's way in which he will bring men to saving knowledge.

7. Also, carnal students observe-not (commonly) God's order in their learning; but they begin at that which suiteth best with their carnal interest or disposition, as being least against it; and they catch here and there a little, and make what they list of it, and force it to their carnal sense, and to speak for that which their minds are most affected to. But the sanctified student begins at the bottom, and first seeks to know the essentials of religion, and points that life lieth most upon; and so he proceeds in order, and takes the lesson which God and his teachers set him, and takes up truths as they lie in order of necessity and use.

8. And in the manner also the difference is great. The carnal student searcheth presumptuously, self-conceitedly, and unreverently, and speaks of holy things accordingly, and censureth them when he should censure himself and actions by them, and bendeth the words of God to his own carnal interest and will. But the spiritual student searcheth meekly with fear and reverence, with self-suspicion and consciousness of his exceeding darkness, and with a willingness and resolution to submit to the light for conviction and for the guidance of his conversation.

And now you see what carnal studies are, remember that to avoid them is part of your self-denial. Restrain your ranging fantasies and understanding, as you would do a ranging appetite. If you have a mind that would fain reach

higher than God hath given you light in Scripture, or a mind that must needs be satisfied of the reasons of all God's ways, and murmureth if any of its doubts be unresolved, remember that this is self that must be denied; and if any be wise in his own eyes, he must become a fool, that he may be wise (1 Cor. iii. 18.), and as little children must you come to the school of Christ, if you will indeed be his disciples. And remember that this intellectual voluptuousness, licentiousness, and presumption of carnal minds, is a higher, and in some respects greater and more dangerous vice, than brutish sensuality. And you may cheat and undo your souls in a civil course of carnal, selfish studies, as well as in a course of more gross and sensual voluptuousness.

CHAPTER XXXIII.

Factious Desire of the Success of our own Opinions and Parties, as such, &c.

16. ANOTHER selfish interest to be denied, is, the factious desire of the success of any odd opinions which we have espoused, and of the increase and prosperity of any dividing party in the church which we have addicted ourselves unto.

It exceedingly delighteth a carnal mind, that his judgment should be admired, and he should be taken as the light of the country round about him; and therefore when he hath hatched any opinion of his own, or espoused any whereby his singularity may be manifested, or by which his selfish interest may be promoted, he is as careful to promote these opinions, and the party that holdeth with him, as a covetous man is to promote his gain. There is indeed as much of self in many men's heresies and church-divisons, as any sensualist hath in his way. And hence it is that a zeal for selfish opinions is easily got and easily maintained; when zeal for the saving truths of God is hardly kindled, and hardly kept alive. Yea, multitudes in the world do make the very truth to be the matter of their carnal interest in it; while they some way get a seeming peculiar interest,

promote it but as an opinion of their own, or of their party, and use it for selfish, carnal ends. And hence it is that many that are called orthodox, can easily get and keep

a burning zeal for their orthodox opinions, when practical Christians do find it a very hard matter to be zealous for the same truths in a practical way. Many ungodly men will be hot in disputing for the truth, and crying down all that are against it, and perhaps so far exceed their bounds, that the godly dare not follow them! And the reason is clear. Whether it be truth or error that a man holds, if he hold it but as a conceit of his own, or as the opinion of his party, or to be noted in the world, as one that hath found out more truth than others, or any way make it but the matter of his selfish interest, nature and corruption will furnish him with a zeal for it; it is easy to go where sin and satan drives, and to be zealous where zeal hath so small resistance; and to swim down the stream of corrupted nature. But it is not so easy to be zealous in the practical saving entertainment of the truth, and exercising that faith and love to God and holy obedience which truth is sent to work in us. A schismatical or opinionative use of truth itself, is but an using it for self against the God of truth; and it is no more wonder to see men zealous in this, than to see men forward and hot in any evil; we cannot tell how to quench or restrain this selfish, carnal kind of zeal. But when men should use the truth for God and their salvation against satan, and sin, and self, then it is hard to make them zealous; they are like green wood, or wet fuel on the fire, that will not burn without much blowing, and soon goeth out when it seemeth to be kindled, if once you leave it to itself. Paul spoke not nonsense when he said, For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal and walk as men? For while one saith, I am of Paul, and another I am of Apollos, are ye not carnal?" 1 Cor. iii. 3-5. How secretly soever it may lurk, there is doubtless much of self and flesh in heresies and unjust divisions. I know that most of them little perceive it. James and John in their zeal, which would have called for fire from heaven, did not know what spirit they were of. But God would not have spoke it, if it were not true, Now I beseech you, brethren, mark them which cause divisions, and offences, contrary to the doctrine which ye have learned, and avoid them: for they that are such, serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches, deceive the hearts of the simple;" Rom.

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xvi. 17. Though they little believe that there is any such wickedness in them as this, yet the Spirit of God, that is the searcher of hearts, is acquainted with it; and assureth us, that both at the bottom and the end, church-dividing courses have a carnal, selfish nature: it is some secret interest of self, (though scarce discerned) that kindleth the zeal, and carrieth on the work; it is not God that is served by the divisions of his church. Many sects now among us, do put a face of truth and zeal upon their cause; but self is the more dangerously powerful with them, by how much the less suspected or observed. The Papists, under the pretence of the church's union, are great dividers of the Christian world, unchurching the far greatest part of the church, and separating from all that be not subjects of the Pope of Rome: and do you think it is not self and flesh that is the principle and life, and the end of this their schism? Were it not for the upholding of their usurped power and worldly immunities, and greatness of the clergy, it is morally impossible that so many men of reason and learning could concur in such a schism, and in so many gross conceits as go along with it. It is not the pope that they are principally united in; for the greatest part of them, it is too evident that it is selfish and fleshly interest that is their centre, to which the pope is but a means. Hence it is that many of their Jesuits and Friars are carried abroad in the world, with such a fire of zeal, to promote their cause, that they will compass sea and land for it, and day and night are busy at the work, to plot, and contrive, and insinuate, and deceive, and think no cost or pains too great. For a selfish, sinful zeal and diligence hath so many friends, and so little hindrance, that it is easily maintained; but so is not the healing, peaceable, practical, and holy zeal of true believers.

Well! consider what I say to you from the word of the Lord: there is a selfish, dividing zeal in religion, which must be denied as well as whoredom or drunkenness. If you ask me how it is known; briefly now I shall only tell you this much of it: 1. That it is usually for either an error or a particular truth, against the interest or advantage of the body unquestionable Christian verities. They can let religion suffer by it, so their opinion do but thrive. 2. It is usually for an opinion by reason of some special endearment or interest of their own in it. 3. They cry up that opinion with

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