not there define faith but onely describe it by one of the effects of it because it makes things clear and evident which it never saw as by faith we do believe the creation of the world though we never saw it sight and knoweldge is no hinderance of but a help to faith 1 Joh. 4.8 Visus est prima amoris linea Quisquis te cognoscit amat te plus quà m se venit ad te ut gaudeat de re Hinc est Domine ut non tantum diligo quantum debeo quia non plenè cognosco te quia parum cognosco parum diligo as Stephens faith was not any whit lessened but rather helped by his sight of Christ sitting at the right hand of God 2. Knowledge is the root of love he that loveth not knoweth not God saith the Apostle he that knoweth God most loveth him best therefore many men do not love him because they do not know him there be two feet on which we must walk to heaven saith one if ever we mean to come there viz. Faith and Love he that wants faith is lame on the right foot and he that wanteth love is lame on the left foot and both these follow after knowledge A man that knoweth God in Covenant and as an all-sufficient God cannot chuse but love him till a man knoweth Christ in the fulnesse of his perfections as Mediatour he cannot truly love him For as men naturally love the children of their own body so men are apt to dote upon the brats of their own brain and to be in love with their own imaginations till they come to know the Lord naturally man hath an operating fancy to set up somewhat in his understanding and in his heart above and besides God till he comes to a distinct knowledg of God in Christ It is true it is not knowledge that makes a man a good man but love and sanctified affections 1 Cor. 13.1 2. August Soliloqu cap. 1. for though I speak with the tongues of men and Angels and though I have the gift of Prophesie and understand all mysteries and all knowledge c. and have not love I am become as sounding brasse or a tinckling cimball and all this profiteth me nothing the devill and wicked spirits know much and yet have no love to God yet there can be no love to God where the knowledge of God is not 3. Knowledge is the root of obedience as soon as Abraham knew the Lord Gen. 12.1 Sit. 3.3 he obeyed the voyce of the Lord when God called him to get out of his countrey from his kindred and from his Fathers house the foolish and disobedient are put together by the Apostle disobedience springs from folly as obedience springeth from wisdom what is the reason 1 Cor. 2.14 the naturall man scorneth at the things of the spirit and they are foolishnesse to him it is because he cannot perceive the excellency of them Behold the fear of the Lord that is wisdom and to depart from evill Job 28.28 Haec irae impetum cahibet superbiae tumorem sedat that is understanding After true knowledge followeth obedience of the heart and life the end of learning The Commandement of God is obedience for if the end of all practicall knowledge be obedience then much more the end of the commands of God The knowledge of Christ is the only means to suppresse sin and vice 5. Knowledge is the only way to true happinesse 1. Tim 2.4 5. it is the will of God that all men should be saved saith the Apostle but how may some say he addeth in the next words and to come unto the knowledge of the truth and it is not only the way to true happinesse but it is true happinesse inchoate John 17.3 this is life eternall to know thee the only true God and whom thou hast sent Jesus Christ saith our Saviour Moses first prayes to God Lord tell me thy name he beggeth acquaintance with God and then saith he afterwards Lord shew me thy glory they that be wise Dan. 12.3 shall shine as the brightnesse of the Fâ—rmament saith Daniel Revel 4.8 there are no ignorant fools in Emmanuels land Glorified creatures are said to be full of eyes within seeing eternal happinesse consisteth in vision they must be full of heavenly light and knowledge Now we know but in part but then shall we know as we are knowne 1 Cor. 13.12 6. Knowledge is very usefull and necessary to the soule 1. To direct and guide a man as God hath put the Sun and Moon in the Firmament to rule the day and the night so he hath put knowledge into the soul to guide and govern men in their practises and to dictate to them what is to be done what is to be avoyded A man without knowledge is like a blind man wanting a guide to direct him if the understanding be clear and good the man is safe but if the understanding be darkened then he falls into the pits of sin and errour Matth. 6.22 The light of the body is the eye saith our Saviour if therefore thine eye be single the whole body shall be full of light but if thine eye be evill thy whole body shall be full of darknesse The meaning is that as the eye is the light and guide of the body so is the understanding the guide of the soule and as the body followeth the fortune of the eye if the eye be single that is clear and good the whole body is full of light and every member will be able to do its proper work as if it had an eye in it but if the eye be evill or blinded then the whole body is full of darknesse that is every member mistaketh in its operations as the eye in the body guideth the feet how to walk and the hand how to work and every member how to do his part and duty and the whole body to decline and avoyd danger so rectified reason and a single eye will guide our wills and affections teaching them what to chuse and what to refuse and if the judgement be cleared from corrupt principles then the whole soule will be full of light and the whole life of man will be good for as where the eye is clear and quick-sighted the body is well guided so where the understanding and reason and judgement is rightly informed there the soule is well ordered otherwise there is nothing but disorder and confusion True knowledg will direct thy choyce to forsake the bad and follow the good to leave earthly things Eccles 9.15 Eccles 10.6 and cleave to heavenly Wisdome is Profitable to direct saith Solomon even as light directeth him in his way the knowledge of God in a saving way will make thee not to place happinesse in pleasing thy humour with the ancient Philosophers but it will make thee content with Paul to give over all to gain Christ Prov. 15.22 true
my spirit upon you I will make known my words unto you wisdom calleth upon simple ones to leave their simplicity with great affection he seemeth to bewaile mens simplicity and kindly invites them to repentance you have continued too long in your folly and simplicity Gerunt secum noctem suam i.e. non tantum consuetudinem peccandi sed ctiam amorem peccati Aust in Psal 5. it is high time now to think of returning to the wayes of wisdome it is a great weaknesse for a man to be simple but to be in love with simplcity is egregious madnesse it is the worst of evills to be in love with folly hearken therefore to wisdomes call give eare to his reproof and turn in to the Lord Jesus Christ who is this wisdome here meant and he hath promised to poure his spirit upon you and to make known his words unto you and then you shall be filled with all true wisdome and spiritual understanding here then is Gods promise to the simple and unlearned mark what David saith the testimony of the Lord is sure making wise the simple Psal 19 7. the Lord not only gives wisdome but subtilty to the simple to the young man knowledge Prov. 1.4 and discretion yong men of all other are most rash and heady and very unteachable yet the Lord gives subtilty to the simple and to the young man knowledge and discretion It was written over Pythagoras School-dore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man ignorant of Geometry enter but the Lord calleth upon ignorant persons upon babes and little children to come to his Schoole and be instructed in the doctrine of the beginning of Christ the simplest that cometh to the Schoole of Christ learneth wisdom at his very first entrance there the entrance of thy words saith David giveth light Psal 119.140 it giveth understanding to the simple 3. Consider that many simple ones have attained to a great measure of knowledge who more simple then babes and little children yet to such John writeth 1 John 2.13 Basil Epist 75. ad Neocaesan I write unto you babes because you have known the Father It did not a little move our Saviour when they forbad little children to be brought unto him and when the chief Priests and Scribes took it ill that the children cryed out after Christ Hosannah thou Son of Dvid Mat. 21.15 1 Sam. 3.7 he told them it was written Out of the mouths of babes and sucklings hast thou perfected praise though young Samuel knew not God when he first called him yet from that time forwards he knew him 2 Chron. 34.3 Josiah began to seek after the God of his Father when he was but young and Paul commendeth Timothy that from a child he had known the holy Scriptures which were able to make him wise unto salvation 2 Tim. 3.15 It is the good will and pleasure of our heavenly Father to hide heavenly mysteries from worldly wise men and those that are wise in their own eyes Matth. 11.25 Just Mart. Apol. 2. and to reveal them unto babes and many that have been but children in understanding when they have applyed their hearts to wisdome and enclined their ears their thoughts their desires their affections to wisdome they have attained to a great measure of heavenly knowledge Ruffin Eccles Hist lib. 1. cap. 3. when a Philosopher subtilly disputed against Christ in a great Councell a plain simple man to look to stands up and makes confession of his Faith We believe that Jesus Christ was incarnate c. O Philosopher saith he believest thou this The Philosopher was presently stricken with astonishment and said I could answer the Philosophers with reason but this man speaks so powerfully that I am not able to resist what he saith as it is said of the Libertines that disputed with Stephen Acts 6.10 they were not able to resist the wisdom and the spirit by which he speake So even babes and simple ones shall rise up in judgement against many men at the last day when they shall appear before the tribunell of Christ even against those that despised instruction and hated knowledge and set at nought holy counsells when as poor simple and ignorant men have attained to abundance of knowledge therefore let not your simplicity keep you off from seeking after knowledge the Lord now calleth loud in your ears O ye simple ones Psal 94.8 understand O ye brutish among the people and ye fools when will ye be wise Wisdom cries O ye simple ones understand wisdom Prov. 8.10 11. and ye fools be ye of an understanding heart receive my lustruction and not silver and knowledg rather then choyce Gold for wisdom is better then rubies and all desirable things are not to be compared to it Object 2 Object Some will be ready further to object and saye We have lived many yeares some 30 some 40 some 50 some 60 yeares without preaching and without the meanes of knowledge and we find we are well enough and that there is no such great danger in ignorance as you would bear us in hand and we hope we shall do well enough for time to come without troubling our selves to get knowledge Resp 1 Resp Dost thou think that because thou hast as yet found no trouble in an ignorant and sinful way for many years past that thou shalt therefore never meet with any trouble at the last alas thou art much mistaken read one place of Scripture and think seriously of it and the Lord set it home on thy heart and then come and tell me what thou thinkest of such flattering and vain delusions of thy poor soul It shall come to passe that that man Deut. 29.19.20 21. when he heareth the words of this curse that he blesseth himself in his heart saying I shall have peace though I walk in the imagination of my heart to adde drunkennesse to thirst the Lord will not spare him but then the anger of the Lord and his jealousie shall smoake against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven Deut. 29.19 20 21. and the Lord shall separate him unto evill out of all the Tribes of Israel according to all the curses of the Covenant that are written in this book of the Law Let ignorant and prophane wretches tremble at this Scripture who have lived in ignorance and prophanenesse for many years and let them take heed of blessing themselves in wayes of sin and ignorance for the Lord will make his anger and his jealousie to smoak against such persons at last Dost thou think thou shalt do well enough in the end thou art mistaken while thou art ignorant of God and his ways thou art a wicked wretch and God hath commanded his Prophets to denounce a woe against thee Isai 10.11 Say to the righteous it shall be well with him then
face in this Life and our Heaven upon Earth And now Reader if thou art in an ignorant estate and one who art willing to be brought to the sense of thy ignorance and blindnesse and so to come to him who is the Light of the World Then say I to thee as Jehu to Jonadab Give me thy hand and thou and I shall quickly accord and thou shalt be a fit and welcome Reader to this poor Treatise and I hope I have written that which shall be both for thy satisfaction and comfort I have here laboured for such plainnesse as might best informe thy judgement and affect thy heart purposely avoyding that unnecessary artificialnesse which might make it like those Spiders webs to which one once compared Logick which are said to be much in workmanship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in profit nothing My hearty desire is if the will of the Lord be so to do a double good with these my poor labours and therefore to write the same things which at first I Preached to my own Congregation it is not grievous I have here for the Common good changed my tongue Solet apertior esse sermo vivus quā scriptus Bernar. into a pen though a dead letter be of lesse effectuall perswasion than a lively voice The scope of this Treatise is to bring-men out of darknesse into the true light and to shew them how to walke in the direction of that light That is the best knowledge which is of God the chiefest good a knowledge that suffereth least alteration in the hour of death but onely admitteth of a graduall change advancing to perfection All other knowledge then will vanish away this is the knowledge according to godlinesse whereunto I labour in this small Treatise to stirre thee up that knowing God in a saving way thou mayest live in him and walke in communion with him The knowledge of God in Christ is the pith and marrow of Christian Religion and Profession which whosoever wanteth he is but the shadow of a Christian though he abound with all other knowledge If this that I have now done shall be acceptable to the Church and People of God and be any thing though but Goates haire towards the Lords Sanctuary I shall rejoyce and give God the glory and the Reader may expect a Treatise from me on another Subject in some short time the Lord assisting me In the mean time if thou reape any benefit to thy soul by these my Labours let God have all the glory and me a share in thy prayers I shall conclude with that of Austin who having in his Books of Christian Doctrine propounded the Rule of Christian Faith yet notwithstanding thus concludeth To such as understand not what I write I answer they must not blame me if they conceive not these things as if I shewed them with my finger the Moon or a Starre which they would see being not very clear and if they have not eyes to see my finger much lesse a Starre they must not be offended at me if they see it not So they who reading these things cannot yet see the things which in the Scripture are darke and obscure let them cease to blame me and rather pray to the Lord to give them eye-sight for I may point with my finger but cannot give them eyes to see the things that I point to Now that the God of our Lord Jesus Christ Eph. 1.17 18. the Father of Glory may give unto you the spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being opened that you may know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints I shall not cease to pray and rest Thine in the Lord. W. G. THE ARRAIGNMENT OF IGNORANCE From Hos 4.6 My people are destroyed for lack of Knowledge IN the three foregoing Chapters were typical Prophesies in this fourth and in the following Chapters are plain Oracles and predictions not covered with Types This Chapter is a sharp Sermon to the ten Tribes the beginning whereof consisteth 1 In a citation of them to Gods tribunal Hear ye the Word of the Lord ye children of Israel for the Lord hath a controversie with the inhabitants of the Land v. 1. as if he should say Seeing ye set at nought and lightly esteem all the admonitions of the Prophets I cite you by Gods appointment to his tribunal to hear the controversie which he hath with you and most of the inhabitants of the land 2. In an accusation of them for their sins he accuseth them for their sins against their Neighbour and against God 1. He chargeth them with their sins against their Neighbour which he sets down in two things want of Truth want of Mercy There is no truth nor mercy in the land ver 1. Righteousnesse is there understood for truth by a Synecdoche There is no truth that is there is no righteousnesse and justice in the land and by mercy is understood bountifulnesse and liberality to those that are in misery this also was not to be found in the land though there were many objects of mercy yet there were none that would put on bowels of mercy 2. He chargeth them with their sins against God and the first and leading sin is their Ignorance of God there is no knowledge of God in the Land in this sixth verse the Prophet aggravateth this sin of theirs shewing that ignorance is the cause of their destruction My people are destroyed for lack of knowledge In the words there are three things to be observed 1. The persons of whom the Lord speaks his own people not strangers but his people that were in covenant with him not of his elect people neither but of those that were his people in outward profession My people whether it be referred to God or to the Prophet some make a question but whether that affix meus be referred to God or to the Prophet an opposition is here and elswhere made to other people that were not Gods people and had not the Prophets for their Monitors This word my signifies propriety they are called Gods people 1. Because God had called them to be his peculiar people from all people of the earth Amos 3. ◠and the Lord had entred into covenant with them to become their God c. 2. They had the Word and Sacraments and sacrifices among them and to them were committed the Oracles of God they and they only had the knowledge of the true God among them Rom. 3.2 3. Of them came many holy Prophets and Patriarchs that were men in great favour with the Lord. 4. The Lord wrought many signs wonders and miracles among them 5. They had many visions prophesies dreams and revelations from God 6. The Messiah was promised to descend of that Nation and in particular of the Tribe of Judah These were the priviledges of the people of God which
Why say the Scribes that Elias must first come So likewise Nicodemus saith How can these things be Joh. 3.9 So the Eunuch to Philip Of whom speaks the Prophet this of himself or of another Act. 8.34 When you read and hear the word and study and meditate upon it and yet remain ignorant in many points have recourse then to your Minister and Gods Messenger whose mouth the Prophet tells you must preserve knowledge you must seek the Law at his mouth This Austin tells us was one cause Vt diligentiam praestemus inquirendi potiùs quam temeritatem affirmandi August why some things in the Scriptures were so hard that we may rather shew diligence of enquiring than rashnesse of affirming Pythagoras saith that those were the best of his Schollers and the greatest Proficients in knowledge that were the most inquisitive and askt the most questions Yet such is the sottishnesse of many people that they will remain grossely ignorant in many things rather than they will ask questions to betray their ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heracl Sick persons are not ashamed to tell the Physitian what their Disease is neither is it good to hide ignorance but to bring it forth that it may be healed saith Heraclitus when John Baptist's disciples were infected with envy and repined at Christ that he should out-strip and excell their Master with the people as is evident by the complaint they make Joh. 3.26 where they come unto him saying Rabbi or Master He that was with thee beyond Jordan to whom thou barest witness and baptizedst behold now he baptizeth more than thou and all men come unto him Hereby the holy Baptist perceiving them to be infected with ignorance and infidelity he sends them to school to Christ to correct their ignorance that they might hear the words of his wisdom to correct their incredulity they might see his Works of wonder therefore two of his disciples are sent to Christ with this question Luk. 7.19 Art thou he that should come or shall we waite for another Some think that John Baptist moveth this doubt on the behalf of himself but this could not be for first John Baptist could not be so incredulous but believe what was testified by God the Father from Heaven at his Baptism Mat. 3.17 This is my well beloved son in whom I am well pleased Yea he testified of him before he baptized him and had born this testimony That he was not worthy to carry his shooes after him Mat. 3.11 Joh. 1.29 and again Behold the Lamb of God which taketh away the sins of the world Now John Baptist could not doubt of Christ and give such large testimony of him nor was John inconstant and unsetled like a reed shaken with the wind as our Saviour testifieth of him Thus Elisha knew and was assured that his Master Elias was taken up into Heaven and yet for the satisfaction of the children of the Prophets in that point he is at last contented 2 Kings 2.17 that they shall send fifty men to seek him by the space of three dayes in the mountains So John Baptist knowing his disciples to be too much infected with the leaven of the Scribes and Pharisees by reason of their too much familiarity and correspondency that they had one with the other he sendeth them therefore to Christ to be better instructed and that they might be satisfied both concerning his person that he was true man their eyes telling them that he had the dimensions and natural properties of a true humane body and true God too working such wonders as could not be done without the finger of God and also for his office that he was a most absolute Physitian both of body and soul yea the very Messiah and Saviour of the World Thus the Publicans the Souldiers and the People come to John Baptist and say to him Master what shall we do Luk. 3.10 12 14. being ignorant they come with a desire to learn of him and here they ask a profitable question they ask not what God did before he made the World what Pharaohs Daughter or the Queen of Sheba's names were whether Solomon was saved or not whether Jonas were ever at Nineveh before he went thither to preach whether ever the Virgin Mary had any more children than Christ but they go plainly to the point to enquire about a matter needful for them to know What shall we do to avoid the wrath and enjoy the favour of God Thus you see it is our duty not to conceale Etiamsi senes magis decet docere quam discere magis tamen decet discere quam ignorare Gregor but to discover our ignorance To this purpose one of the Ancients hath a good saying Albeit it becometh old men rather to be teachers than learners yet it is more comely for them to learn than to be ignorant If a Minister be well seen in Physick or in the Law his house shall be frequented and made oraculum civitatis but for Divinity few will trouble him which sheweth that men have more care of their bodies and goods than of their souls Let me entreate you to frequent much the company of those that are godly-wise Prov. 13.20 such as have the true knowledge of God and Christ in them he that walketh with wise men shall be wise saith Solomon but a companion of fools shall be destroyed The Queen of Sheba pronounced Solomons servants happy which continually stood before him to hear his wisdom though wisdom be condemned by the foolish world for madnesse Math. 11.19 yet wisdom is justified or commended of her children Associate thy self with the godly-wise and thou also shalt become more wise Direct 8 If thou hast any small measure of knowledge be thankful for that little I will blesse the Lord who hath given me counsel Psal 16.7 saith David if thou hast received any glimpse of the saving knowledge of God in Christ then blesse the Lord who hath given thee counsell and made thee to understand aright he that is thankful for a little shall have more It is just with God to suffer their understandings to be darkened who are not thankful for the light It is charged upon the Heathens that when they knew God Rom. 1.21 they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkened Unthankfulnesse for light received makes way for darknesse blindnesse and ignorance Direct 9 Labour to be humble and poor in spirit he hath promised to teach the humble Psal 25.9 Prov. 11.2 Jam. 4.8 Luk. 1.53 with the lowly there is wisdome God resisteth the proud and giveth grace to the humble he fills the hungry with good things Pride keeps a man farre from God and makes him unfit to come near him that which brings a man near is humility without humility it may be said to us as Didimus said to proud Alexander that
Kings yet he prayeth to God for a wise and an understanding heart 1 Kings 3.9 that he might discern between good and bad David was no Novice in Christs School or mean Proficient in the study or practise of Piety he was surely a man of much knowledge and had many excellent natural parts which doubtlesse he augmented by art being added unto them and improved both by many years study and industry nay which was more he was doubtlesse endowed with a great measure of grace from above for he confesseth and thankfully acknowledgeth that he had more understanding than his teachers and out-stripped all the Ancients Psal 119.99 100. yet even he thus excellently qualified by nature and art yea even as it were perfected by grace still prayeth for direction and instruction in the wayes of God Psal 119.27 33 34 35 36 64 66 73. That we can attain to no perfection of knowledge here in this life many places might easily be produced plainly to prove it to us 1 Cor. 13.9 We know in part and prophesie in part and verse 12. Now we see through a glasse darkly as old men see through spectacles and Bernard saith that here we see per angusta foramina through narrow auger-holes non per aperta ostia and not through opened doors Peter tells us plainly 2 Pet 3.19 Theologia sive scientia intelligentia viatorum inchoata tantum modificata dicitur quoniam hominibus per modum mensuram datur Polan Synt. that his beloved brother Paul had written to the Jewes according to the wisdom given unto him Let us get as much knowledge as we can we may say as Job doth Lo these are parts of his wayes but how little a portion is heard of him and the thunder of his power who can understand Job 26.14 Therefore labour to be filled with the knowledge of God It is said of our Saviour Christ that he was filled with wisdom Luk. 2.40 and the child grew and waxed strong in spirit and was filled with wisdom and the grace of God was with him as he grew in age so he increased in understanding and the other gifts of the mind If any shall say he was wisdom it self Joh. 1.14 and Col. 3. and how then could he be said to increase in wisdom and knowledge I answer There was in him a double wisdom vid. his uncreated wisdom quatenus deus as God and his infused wisdom quatenus homo as man Now to the first there could be no addition or augmentation he being even perfect wisdom it self but in regard of the second he increased in sapientiâ naturali acquisitâ in natural and acquired wisdom in natural wisdom the organs of his body growing apt to exercise it and expresse it and in acquired wisdom getting daily by observation more experience of things and it is most certain as man he was in his infancy ignorant as other children are and grew in knowledge in the same manner they do though in an extraordinary measure the more therefore you encrease in knowledge the more you are like to Christ the store-house of wisdom and knowledg Dan. 22.4 It was prophesied by Daniel concerning the latter days that many shall run to and fro and knowledge shall be encreased Direct 5 See that you communicate your knowledge unto others ' The ends of men that desire knowledge and use means to obtain it are divers saith one Some desire knowledge only that they may know which is curiosity some desire knowled that that they may be known which is pride and vanity Some only to make an advantage of their knowledg which is covetousnesse Some again to edifie themselves and to communicate their knowledg and to do good to others and this is true wisdom Bernard Luke 11.33 No man when he hath lighted a candle putteth it in a secret place neither under a bushel but on a candlestick that they which come in may see the light the maning is whomsoever God hath enlightened with knowledge he must not make a Monopoly of it by concealing and keeping it only to himself but impart it to the use and benefit of others 1 Cor. 12.7 thus Paul tells us that the manifestation of the spirit is given to every one to profit withall The Sun and Moon and Starres as they are the greatest lights in themselves so they shine not for themselves but for the benefit of the whole world on whom doth not his light arise Job 25. many men do bear the generall knowledge of God lockt up in their breasts as sealed bags of treasures that be neither told nor opened of little or no use at all As a candle is luminis sui diffusivum communcativum omnibus in domo communicative of its light to all that are in the house so we ought to communicate our knowledge to all with whom we have to do some there are whom worldly profits do keep from this duty these do put this light under a bushell others are hindred by pleasure and vanity Matth. 25.18.24 and these put it under a bed and both are very dangerous Take heed of smoothering your gifts and burying your talents with the unprofitable servant Plato the Philosopher tells us that no man is born for himself and surely such as retire themselves to Monkish Eremetical and Anchorites lives altogether regarding only themselves are reproved of the bruit creatures for Beasts Birds and Bees labour not for themselves alone we find in Scripture this holy disposition in all true converts to teach and instruct others in the ways of godlinesse when Andrew had found Christ he was restless till he had called Simon neither could Philip forbear till he had brought in Nathanael when the woman of Samaria was instructed by Christ she runs into the City and calleth her neighbours when Christ had called Matthew he invited Christ to his house and made him a great Feast and there were saith the Text a great company of Publicans and others Luke 5 29. it is not to be imagined that they came into his house without his leave or that Matthew invited them with any other intent then that they might get that good by Christ which his soul had already reaped Some allegorize hereupon and say that it was a great Feast indeed because the Feast-maker himself was here served in and laboured to bring others unto Christ now with the very reversion of this Feast not only the needy on earth but the very Angels in heaven were made merry Luke 15.7 But I dare not strain it thus farre with Stella It was a great Feast saith Calvin not so much for the multitude of guests as for the variety of cheer which doubtlesse he being of ability would provide to manifest his love and duty by way of thankfulnesse to Christ that had entertained him into his service as the manner is of servants inviting their Masters to this Feast he inviteth many of his old companions labouring
cloth is soonest stained and the finest wits are most subject to pride for as wormes sooner ingender in tender wood then in knotty and as mothes breed sooner in fine cloth than in course flocks so pride and vain glory do sooner assault a man of excellent parts and great knowledge then one of meaner gifts therefore pride may be said to be indengred of the ashes of all vertues Ministers should in a speciall manner take heed of pride their calling is high their gifts are or should be great and they are apt to grow proud of them and the devill hath great reason to bestirre himself to puffe them up with their knowledge for he knoweth 1. If pride overthrow them they fall not alone but like blazing starres draw tailes after them 2. Errores magni sine magnis ingeniis non nascantur Because it is a meanes to ingender heresie and schismes great errours doe never spring up without great wits and many men who seek not truth but triumph will rather then not be singular not be sound Omnes doctrinae impietatis de superbiae radice proveniunt August Man is lighter then vanity and made of the dust therefore a little wind will blow him high enough and though a man have never so much cause of abasement yet knowledge is apt to puffe and lift a man up more then the other will cast him down A man of great knowledge should not be like the Palm-tree whereof Pliny tells us Plin. nat hist lib. 16. cap 42. that the more weight is laid upon it the higher it riseth but like to the Canes that are full of Sugar the fuller they are the lower they stoop much grace and knowledge should not make a man more high but more humble yet notwithstanding there is a spirituall glorying in the knowledge of God that is lawfull a spirituall heart hath a spirituall glorying in the knowledge of the Lord bred in him by the Spirit of God Jerem. 9.23 24. of this the Prophet Jeremy speaks Let not the wise man glory in his wisdome let not the strong man glory in his strength let not the rich man glory in his riches but let him that gloryeth glory in this that he understandeth and knoweth me that I am the Lord. When a man knoweth the Lord to be his God and portion and himself to be the Lords then may he glory in this excellent knowledge all other glorying is but vain Augustine writing upon the fourth Petition of the Lords Prayer August in Orat. Dominic tells us that the greatest Emperour in the world is a very begger in regard of God and we know that beggers must be no braggers wee are but Stewards and Stewards must not be stately we must not say of knowledge and the rest of our talents as the Atheists of their tongues Psal 12.4 that they be our own and that wee will use them or rather abuse them as we list what ever any body saith to the contrary this is a false plea and a flat Non-sequitur for we are but entrusted with them and must one day bee accountable for them wee must not therefore use them at our owne pleasure but according to our Masters appointment 3. Is thy spirit the candle of the Lord dost thou know God and his wayes then take heed of apostasy and back-sliding It is better not to have known the way of righteousnesse then after they have knowne to depart from the holy Commandement given unto them 2 Pet. 2.21 See that thy goodnesse be not as a morning cloud or early dew that soon passeth away It is not enough for a souldier to have skill to use his weapons and to make a faire flourish and gallant bravado and then runne away but he must double and treble his activity till he hath foiled his foe and possessed himselfe of the field It is not enough for a Saylour to be expert in the Art of Navigation to weigh his Anchors hoyse up his Sayles and go gallantly out but his skill appeares most in coming safe home againe So it is not enough to have some knowledge of Christ and to come to him Matth. 4.28 But we must abide in him John 8.31 and his word must abide in us then we shall be his disciples indeed In a word we must work till night in Gods Vineyard if we will have our penny for that 's not paid in the Morning but at Even Matth. 20.8 He that endureth to the end shall be saved Matth. 24.13 we must be faithfull to the death if we will have the Crowne of life Revel 2.10 Some enlightened persons are very forward professours at first Psal 70.57 but tire at last like the Asses of Armenia that go apace in the morning but grow dull before noon recoyling like a bad piece or deceitfull bow or like the foolish Galathians Gal. 3.3 beginning in the spirit and ending in the flesh It must not be with knowing Christians in the profession and practice of Religion as it was wont to be in the Jewes banquets to set forth their best wine first as our Saviour tells us John 2.10 whosoever are thus are no better then hypocrites and their motion forced and violent for that is still swift at first and slow at last A good Christian is best at last like the Church of Thyatira to whose commendation our Saviour Christ saith that he knew her works that they were moe at the last then at the first whosoever is not ever good and best at last was never truly good They that have been once enlightened and have tasted of the gifts of Gods Spirit Heb. 6.5 6. if they once fall away it is impossible or very difficult for them to be renewed againe by repentance FINIS