_Direct._ XI. Labour for the clearest understanding of the will of G.o.d, that doubtfulness about your duty do not make you flag in your obedience, and doubtfulness about sin do not weaken your detestation and resistance, and draw you to venture on it.--When a man is sure what is his duty, it is a great help against all temptations that would take him off: and when he is sure that a thing is sinful, it makes it the easier to resist. And, therefore, it is the devil's method to delude the understanding, and make men believe that duty is no duty, and sin is no sin; and then no wonder if duty be neglected, and sin committed: and therefore he raiseth up one false prophet or other to say to Ahab, "Go, and prosper;" or to say, There is no hurt in this; to dispute for sin, and to dispute against duty. And it is almost incredible how much the devil hath got, when he hath once made it a matter of controversy. Then every hypocrite hath a cloak for his sin, and a dose of opium for his conscience, when he can but say, It is a controversy; some are of one mind, and some of another, you are of that opinion, and I am of this: especially if there be wise and learned on both sides; and yet more, if there be religious men on both sides; and more yet, if he have an equal number on his side; and most of all, if he have the major vote (as error and sin have commonly in the world). If Ahab have but four hundred lying, flattering prophets to one Micaiah, he will think he may hate him, reproach him, and persecute him without any scruple of conscience. If it be made a controversy whether bread be bread, and wine be wine, when we see and taste it; some will think they may venture to subscribe or swear that they hold the negative, if their credit, or livings, or lives lie upon it; much more if they can say, It is the judgment of the church. If it be once made a controversy, whether perjury be a sin, or whether a vow materially lawful bind, or whether it be lawful to equivocate, or lie with a mental reservation for the truth, or to do the greatest evil, or speak the falsest thing with a true and good intent and meaning, almost all the hypocrites in the country will be for the sinful part, if their fleshly interest require it; and will think themselves wronged, if they are accounted hypocrites, liars, or perjured, as long as it is but a point of controversy among learned men. If it be once made a controversy, whether an excommunicate king become a private man, and it be lawful to kill him, and whether the pope may absolve the subjects of temporal lords from their allegiance, (notwithstanding all their oaths,) and if such learned men as Suarez, Bellarmine, Perron, &c. are for it, (to say nothing of Santarellus, Mariana, &c.) you shall have a Clement, a Ravilliac, a Faux, yea, too great choice of instruments, that will be satisfied to strike the blow. If many hold it may or must be done, some will be found too ready to do it: especially if an approved general council (Lateran. sub Innoc. III.

Can. 3.) be for such papal absolution. We have seen at home how many will be imboldened to pull down government, to sit in judgment on their king, and condemn him, and to destroy their brethren, if they can but say, that such and such men think it lawful. If it were but a controversy once whether drunkenness, wh.o.r.edom, swearing, stealing, or any villany be a sin or not, it would be committed more commonly, and with much less regret of conscience. Yea, good men will be ready to think that modesty requireth them to be less censorious of those that commit it, because in controverted cases they must suspect their own understandings, and allow something to the judgment of dissenters. And so all the rules of love, and peace, and moderation, which are requisite in controversies that are about small and difficult points, the devil will make use of, and apply them all to the patronage of the most odious sins, if he can but get them once to have some learned, wise, religious offenders. And from our tenderness of the persons we easily slide to an indulgent tenderness in censuring the sin itself: and good men themselves, by these means, are dangerously disabled to resist it, and prepared to commit it.

_Direct._ XII. Take heed lest the devil do either cast you into the sleep of carnal security, or into such doubts, and fears, and perplexing scruples, as shall make holy obedience seem to you an impossible or a tiresome thing. When you are asleep in carelessness, he can use you as he list; and if obedience be made grievous and ungrateful to you, your heart will go against it, and you will go but like a tired horse, no longer than you feel the spur: you are half conquered already, because you have lost the love and pleasure of obedience; and you are still in danger lest difficulties should quite tire you, and weariness make you yield at last. The means by which the tempter effecteth this, must afterward be spoken of, and therefore I shall omit it here.

By the faithful practice of these directions obedience may become, as it were, your nature, a familiar, easy, and delightful thing; and may be like a cheerful servant or child, that waiteth for your commands, and is glad to be employed by you. Your full subjection of your wills to G.o.d, will be as the health, and ease, and quietness of your wills: you will feel that it is never well or easy with you, but when you are obedient and pleasing to your Creator's will. Your "delight will be in the law of the Lord," Psal. i. 2. It will be sweeter than honey to you, and better than thousands of gold and silver; and this not for any by-respect, but as it is the "law of G.o.d;" a "light unto your feet," and an infallible guide in all your duty. You will say with David, Psal. cxix. 16, 24, 35, 47, 70, 77, 174, "I will delight myself in thy statutes; I will not forget thy word. Thy testimonies are my delight and my counsellors. Make me to go in the path of thy commandments, for therein do I delight." And as Psal. xl. 8, "I delight to do thy will, O my G.o.d, yea, thy law is within my heart."

And, O "blessed is the man that feareth the Lord; that delighteth greatly in his commandments," Psal. cxii. 2.

[Sidenote: Learning as disciples of Christ our Teacher.]

_Grand Direct._ VII. Continue as the covenanted scholars of Christ, the Prophet and Teacher of his church, to learn of him by his Spirit, word, and ministers, the farther knowledge of G.o.d, and the things that tend to your salvation; and this with an honest, willing mind, in faith, humility, and diligence; in obedience, patience, and peace.

Though I spake before of our coming to G.o.d by Jesus Christ, as he is the way to the Father; it is meet that we distinctly speak of our relation and duty to him, as he is our Teacher, our Captain, and our Master, as well as of our improving him as Mediator immediately unto G.o.d. The necessity of believers, and the office and work of Christ himself, doth tell us how much of our religion doth consist in learning of him as his disciples. Acts vii. 37, "A prophet shall the Lord your G.o.d raise up unto you of your brethren, like unto me, him shall you hear." This was the voice that came out of the cloud in the holy mount, Matt. xvii. 5, "This is my beloved Son, in whom I am well pleased, hear ye him." Therefore is the t.i.tle of disciples commonly given to believers. And there is a twofold teaching which Christ hath sent his ministers to perform; both mentioned in their commission, Matt. xxviii. 19, 20. The one is, to "teach the nations;" as to make disciples of them, by persuading them into the school of Christ, which containeth the teaching of faith and repentance, and whatever is necessary to their first admission, and to their subjecting themselves to Christ himself as their stated and infallible Guide. The other is the teaching them further to know more of G.o.d, "and to observe all things whatsoever he commandeth them." And this last is it we are now to speak of, and I shall add some sub-directions for your help.

_Directions for Learning of Christ, as our Teacher._

[Sidenote: How to learn of Christ.]

_Direct._ I. Remember who it is that is your Teacher: that he is the Son of G.o.d, that knoweth his Father's will, and is the most faithful, infallible Pastor of the church.--There is neither ignorance, nor negligence, nor ambition, nor deceit in him, to cause him to conceal the mind of G.o.d. There is nothing which we need to know, which he is not both able and willing to acquaint us with.

_Direct._ II. Remember what it is that he teacheth you, and to what end.--That it is not how to sin and be d.a.m.ned, as the devil, the world, and the flesh would teach you; nor how to satisfy your l.u.s.ts, or to know, or do, or attain the trifles of the world: but it is how to be renewed to the image of G.o.d, and how to do his will and please him, and how to be justified at his bar, and how to escape everlasting fire, and how to attain everlasting joys: consider this well, and you will gladly learn of such a Teacher.

_Direct._ III. Let the book which he himself hath indited by his Spirit, be the rule and princ.i.p.al matter of your learning.--The holy Scriptures are of divine inspiration: it is them that we must be judged by, and them that we must be ruled by, and therefore them that we must princ.i.p.ally learn. Men's books and teachings are but the means for our learning this infallible word.

_Direct._ IV. Remember that as it is Christ's work to teach, it is yours to hear, and read, and study, and pray, and practise what you hear.--Do your part, then, if you expect the benefit. You come not to the school of Christ to be idle. Knowledge droppeth not into the sleepy dreamer's mouth. Dig for it as for silver, and search for it in the Scriptures as for a hidden treasure: meditate in them day and night. Leave it to miserable fools, to contemn the wisdom of the Most High.

_Direct._ V. Fix your eye upon himself as your pattern, and study with earnest desire to follow his holy example, and to be made conformable to him.--Not to imitate him in the works which were proper to him as G.o.d, or as Mediator; but in his holiness, which he hath proposed to his disciples for their imitation. He knew how effectual a perfect example would be, where a perfect doctrine alone would be less regarded. Example bringeth doctrine nearer to our eye and heart; it maketh it more observable, and telleth us with more powerful application, Such you must be, and thus you must do. The eye maketh an easier and deeper impression on the imagination and mind, than the ear doth; therefore Christ's example should be much preached and studied.

It will be a very great help to us, to have still upon our minds the image of the holy life of Christ; that we be affected, as if we always saw him doing the holy actions which once he did. Paul calls the Galatians "foolish," and "bewitched," that "obeyed not the truth, when Christ had been set forth as crucified among them evidently before their eyes," Gal. iii. 1. Papists think that images serve well for this turn: but the records of Scripture, and the living images of Christ whom they persecute and kill, are far more useful. How much example is more operative than doctrine alone, you may perceive by the enemies of Christ, who can bear his holy doctrine, when they cannot bear his holy servants, that practise that doctrine before their eyes.

And that which most stirs up their enmity, hath the advantage for exciting the believer's piety.

Let the image of Christ, in all his holy examples, be always lively written upon your minds. 1. Let the great ones of the world remember, that their Lord was not born of such as bore rule, or were in worldly pomp and dignity, but of persons that lived but meanly in the world (however they were of the royal line); how he was not born in a palace, but a stable, and laid in a manger, without the attendance or accommodations of the rich.

2. Remember how he subjected himself unto his reputed father, and his mother, to teach all children subjection and obedience, Luke ii. 51.

3. And how he condescended to labour at a trade, and mean employment in the world; to teach us that our bodies, as well as our minds, must express their obedience, and have their ordinary employment; and to teach men to labour and live in a calling; and to comfort poor labourers, with a.s.surance that G.o.d accepteth them in the meanest work, and that Christ himself lived so before them, and chose their kind of life, and not the life of princes and n.o.bles, that live in pomp, and ease, and pleasure.

4. Remember how he refused not to submit to all the ordinances of G.o.d, and to fulfil all righteousness, and to be initiated into the solemn administration of his office by the baptism of John, Matt. iii. 15-17, which G.o.d approved, by sending down upon him the Holy Ghost: to teach us all to expect his Spirit in the use of his ordinances.

5. Remember how he voluntarily began his work, with an encounter with the tempter in the wilderness, upon his fasting; and suffered the tempter to proceed, till he moved him to the most odious sin, even to worship the devil himself: to teach us that G.o.d loveth tried servants, and expecteth that we be not turned from him by temptations; especially those that enter upon a public ministry, must be tried men, that have overcome the tempter: and to comfort tempted christians, who may remember, that their Saviour himself was most blasphemously tempted to as odious sins as ever they were; and that to be greatly tempted, without consenting or yielding to the sin, is so far from being a sin in itself, that it is the greatest honour of our obedience; and that the devil, who molesteth and haunteth us with his temptations, is a conquered enemy, whom our Lord in person hath overcome.

6. Remember how earnestly and constantly he preached; not stories, or jingles, or subtle controversies, but repentance, and faith, and self-denial, and obedience. So great was his love to souls, that, when he had auditors, he preached, not only in the temple and synagogues, but on mountains, and in a ship, and any other convenient place; and no fury of the rulers or Pharisees could silence him, till his hour was come, having his Father's commission. And even to particular persons, he vouchsafed, by conference, to open the mysteries of salvation, John iii.

and iv.; to teach us to love and attend to the plain and powerful preaching of the gospel, and not to forbear any necessary means for the honour of G.o.d, and the saving of souls, because of the enmity or opposition of malicious men, but to "work while it is day, seeing the night is coming when none can work," John ix. 4.

7. Remember how compa.s.sionate he was to men's bodies, as well as to their souls; going up and down with unwearied diligence, doing good; healing the blind, and lame, and deaf, and sick, and possessed: and how all his miracles were done in charity, to do good; and none of them to do hurt; so that he was but living, walking LOVE and MERCY. To teach us to know G.o.d, in his love and mercy; and to abound in love and mercy to our brethren; and to hate the spirit of hurtfulness, persecution, and uncharitableness; and to lay out ourselves in doing, good; and to exercise our compa.s.sion to the bodies of men, as well as to their souls, according to our power.

8. Remember how his zeal and love endured the reproach, and resisted the opposition of his friends, who went to lay hold on him as if he had been beside himself, Mark iii. 20, 21: and how he bid Peter "Get behind me, Satan; thou art an offence unto me: for thou savourest not the things of G.o.d, but those of men," when in carnal love and wisdom he rebuked him for resolving to lay down his life, saying, "Be it far from thee, this shall not be unto thee," Matt. xvi. 22, 23. To teach us to expect that carnal love and wisdom in our nearest friends, will rise up against us in the work of G.o.d, to discourage us both from duty and from sufferings; and that all are to be shaken off, and counted as the instruments of Satan, that would tempt us to be unfaithful to our trust and duty, and to favour ourselves by a sinful avoiding of the sufferings which G.o.d doth call us to undergo.

9. Remember how through all his life he despised the riches of the world, and chose a life of poverty, and was a companion of the meanest, neither possessing nor seeking sumptuous houses, or great attendance, or s.p.a.cious lands, or a large estate. He lived in a visible contempt of all the wealth, and splendour, and greatness of the world: to teach us how little these little things are to be esteemed; and that they are none of the treasure and portion of a saint; and what a folly it is to be fond of such snares, and diversions, and temptations which make the way to heaven to be to us as a needle's eye.

10. Observe, how little he regardeth the honour and applause of men; Phil. ii. 7-9, how "he made himself of no reputation, but took upon him the form of a servant," refusing to be "made a king," or to have a "kingdom of this world," John vi. 15. Though he told malignant blasphemers how greatly they sinned in dishonouring him, yet did he not seek the honour of the world: to teach us how little the thoughts or words of ignorant men do contribute to our happiness, or are to be accounted of; and to turn our eyes from the impertinent censures of flesh and blood, to the judgment of our Almighty Sovereign, to whom it is that we stand or fall.

11. Remember also how little he made provision for the flesh, and never once tasted of any immoderate, sinful pleasure. How far was he from a life of voluptuousness and sensuality! Though his avoiding the formal fastings of the Pharisees, made them slander him as a "gluttonous person," and "a wine-bibber," Matt. xi. 19, as the sober christians were called _carnivori_, by those that thought it unlawful to eat flesh; yet so far was he from the guilt of any such sin, that never a desire of it was in his heart. You shall never find in the gospel that Christ spent half the morning in dressing him, choosing rather to shorten his time for prayer, than not to appear sufficiently neatified, as our empty, worthless, painted gallants do: nor shall you ever read that he wasted his time in idle visitations, or cards, or dice, or in reading romances, or hearing stage-plays: it was another kind of example that our Lord did leave for his disciples.

12. Mark also, how far Christ was from being guilty of any idle, or lascivious, or foolish kind of talk; and how holy and profitable all his speeches were: to teach us also to speak as the oracles of G.o.d, such words as tend to edification, and to administer grace unto the hearers, and to keep our tongues from all profane, lascivious, empty, idle speeches.

13. Remember, that pride, and pa.s.sion, are condemned by your pattern.

Christ bids you "Learn of me; for I am meek and lowly in heart, and you shall find rest unto your souls," Matt. xi. 28, 29. Therefore he resolveth that "except" men "be converted and become as little children, they shall not enter into the kingdom of heaven," Matt, xviii. 3. Behold therefore the Lamb of G.o.d, and be ashamed of your fierce and ravenous natures.

14. Remember that Christ your Lord and pattern did humble himself to the meanest office of love, even to wash the feet of his disciples: not to teach you to wash a few poor men's feet, as a ceremony once a year, and persecute and murder the servants of Christ the rest of the year, as the Roman Vice-Christ doth; but to teach us, that if he their Lord and Master washed his disciples' feet, we also should stoop as low in any office of love, for one another, John xiii. 14.

15. Remember also that Christ your pattern spent whole nights in prayer to G.o.d;[97] so much was he for this holy attendance upon G.o.d: to teach us to "pray always and not wax faint," Luke xviii. 1. And not to be like the impious G.o.d-haters, that love not any near or serious addresses unto G.o.d, nor those that use them, but make them the object of their cruelty or scorn.

16. Remember also that Christ was against the Pharisees' outside, hypocritical, ceremonious worship, consisting in lip-labour, affected repet.i.tions, and much babbling; their "Touch not, taste not, handle not," and worshipping G.o.d in vain, according to their traditions, "teaching for doctrines the commandments of men." He taught us a serious, spiritual worship: not "to draw nigh to G.o.d with our mouth, and honour him with our lips, while our hearts are far from him;" but to "worship G.o.d who is a Spirit, in spirit and truth," Matt. xv. 6-9; John iv. 23, 24; Matt. xxiii.

17. Christ was a sharp reprover of hypocritical, blind, ceremonious, malicious Pharisees; and warneth his disciples to take heed of their leaven. When they are offended with him, he saith, "Every plant which my heavenly Father hath not planted shall be rooted up: let them alone, they be blind leaders of the blind," &c. Matt. xv. 12-14. To teach us to take heed of autonomous, supercilious, domineering, formal hypocrites, and false teachers, and to difference between the shepherds and the wolves.

18. Though Christ seems cautelously to avoid the owning of the Romans'

usurpation over the Jews, yet rather than offend them he payeth tribute himself, Matt. xvii. 25-27, and biddeth them "render to Caesar the things that are Caesar's, and to G.o.d the things that are G.o.d's,"

Matt. xxii. 21. The Pharisees bring their controversy to him hypocritically, "Whether it be lawful to give tribute to Caesar, or not?" (For that Caesar was a usurper over them, they took to be past controversy.) And Christ would give them no answer that should insnare himself, or encourage usurpation, or countenance their sedition: teaching us much more to pay tribute cheerfully to our lawful governors, and to avoid all sedition and offence.

19. Yet is he accused, condemned, and executed among malefactors, as aspiring to be "King of the Jews," and the judge called, "none of Caesar's friend," if he let him go: teaching us to expect that the most innocent christians should be accused, as enemies to the rulers of the world, and mistaken governors be provoked and engaged against them, by the malicious calumnies of their adversaries; and that we should, in this unrighteous world, be condemned of those crimes of which we are most innocent, and which we most abhor, and have borne the fullest testimonies against.

20. The furious rout of the enraged people deride him by their words and deeds, with a purple robe, a sceptre of reed, a crown of thorns, and the scornful name of "King of the Jews;" they spit in his face, and buffet him, and then break jests upon him; and in all this "being reviled he reviled not again, but committed all to him that judgeth righteously," 1 Pet. ii. 21-23. Teaching us to expect the rage of the ignorant rabble, as well as of deluded governors; and to be made the scorn of the worst of men; and all this without impatience, reviling, or threatening words; but quieting ourselves in the sure expectation of the righteous judgment, which we and they must shortly find.

21. When Christ is urged at Pilate's bar to speak for himself, he holds his peace: teaching us to expect to be questioned at the judgment-seat of man; and not to be over-careful for the vindicating of our names from their most odious calumnies, because the judgment that will fully justify us is sure and near.

22. When Christ is in his agony, his disciples fail him; when he is judged and crucified, they "forsook him and fled," Matt. xxvi. 56: to teach us not to be too confident in the best of men, nor to expect much from them in a time of trial, but to take up our comfort in G.o.d alone, when all our nearest friends shall fail us.

23. Upon the cross he suffereth the torments and ignominy of death for us, praying for his murderers: "leaving us an example that we should follow his steps," 1 Pet. ii. 21; and that we think not life itself too dear to part with, in obedience to G.o.d, and for the love of Christ and one another, 1 John iii. 16; and that we forgive and pray for them that persecute us.

24. In all this suffering from men, he feels also so much of the fruit of our sin upon his soul, that he crieth out, "My G.o.d, my G.o.d, why hast thou forsaken me?" to teach us, if we fall into such calamity of soul, as to think that G.o.d himself forsaketh us, to remember for our support, that the Son of G.o.d himself before us, cried out, "My G.o.d, why hast thou forsaken me?" and that in this also we may expect a trial, to seem of ourselves forsaken of G.o.d, when our Saviour underwent the like before us.

I will instance in no more of his example, because I would not be tedious. Hither now let believers cast their eyes: if you love your Lord, you should love to imitate him, and be glad to find yourselves in the way that he hath gone before you. If he lived a worldly or a sensual life, do you do so: if he was an enemy to preaching, and praying, and holy living, be you so: but if he lived in the greatest contempt of all the wealth, and honours, and pleasures of the world, in a life of holy obedience to his Father, wholly preferring the kingdom of heaven, and seeking the salvation of the souls of others, and patiently bearing persecution, derision, calumnies, and death, then take up your cross, and follow him in joyfully to the expected crown.

_Direct._ VI. If you will learn of Christ, you must learn of his ministers, whom he hath appointed under him to be the teachers of his church.--He purposely enableth them, inclineth them, and sendeth them to instruct you: not to have dominion over your faith, but to be your spiritual fathers, and "the ministers by whom you believe, as G.o.d shall give" (ability and success) "to every one" as he pleases; "to plant and water," while "G.o.d giveth the increase; to open men's eyes, and turn them from darkness to light;" and to be "labourers together with G.o.d, whose husbandry and building you are;" and to be "helpers of your joy."

See 2 Cor. ii. 4; Acts xxvi. 17, 18; 1 Cor. iii. 5-9; iv. 15. Seeing therefore Christ hath appointed them, under him, to be the ordinary teachers of his church, he that "heareth them," (speaking his message,) "heareth him," and he "that despiseth them, despiseth him," Luke x. 16.

And he that saith, I will hear Christ, but not you, doth say in effect to Christ himself, I will not hear thee, nor learn of thee, unless thou wilt dismiss thy ushers, and teach me immediately thyself.

_Direct._ VII. Hearken also to the secret teachings of his Spirit, and your consciences, not as making you any new law or duty, or being to you instead of Scriptures or ministers; but as bringing that truth into your hearts and practices, which Scriptures and ministers have first brought to your eyes and ears.--If you understand not this, how the office of Scripture and ministers differ from the office of the Spirit and your consciences, you will be confounded, as the sectaries of these times have been, that separate what G.o.d hath joined together, and plead against Scripture or ministers under pretence of extolling the Spirit, or the light within them. As your meat must be taken into the stomach, and pa.s.s the first concoction, before the second can be performed, and chylification must be before sanguification; so the Scripture and ministers must bring truth to your eyes and ears, before the Spirit or conscience bring them to your hearts and practice. But they lie dead and uneffectual in your brain or imagination, if you hearken not to the secret teachings of the Spirit and conscience, which would bring them further. As Christ is the princ.i.p.al Teacher without, and ministers are but under him; so the Spirit is the princ.i.p.al teacher within us, and conscience is but under the Spirit, being excited and informed by it. Those that learn only of Scriptures and ministers, (by hearing or reading,) may become men of learning and great ability, though they hearken not to the sanctifying teachings of the Spirit, or to their consciences. But it is only those that hearken first to the Scriptures and ministers, and next to the Spirit of G.o.d, and to their consciences, that have an inward, sanctifying, saving knowledge, and are they that are said to be taught of G.o.d. Therefore, hearken first with your ears, what Christ hath to say to you from without; and then hearken daily and diligently with your hearts, what the Spirit and conscience say within. For it is their office to preach over all that again to your hearts, which you have received.

_Direct._ VIII. It being the office of the present ordinary ministry, only to expound and apply the doctrine of Christ already recorded in the Scriptures, believe not any man that contradicteth this recorded doctrine, what reason, authority, or revelation soever he pretend.

Isa. viii. 20, "To the law and to the testimony: if they speak not according to these, it is because there is no light in them." No reason can be reason indeed that is pretended against the reason of the Creator and G.o.d of reason. Authority pretended against the highest authority of G.o.d, is no authority: G.o.d never gave authority to any against himself; nor to deceive men's souls; nor to dispense with the law of Christ; nor to warrant men to sin against him; nor to make any supplements to his law or doctrine. The apostles had their "power only to edification, but not to destruction," 1 Cor. x. 8; 2 Cor. xiii. 10.

There is no revelation from G.o.d that is contrary to his own revelation, already delivered as his perfect law and rule unto the church; and therefore none supplemental to it. If an "apostle or an angel from heaven (_per possibile vel impossibile_) shall evangelize to us besides what is evangelized," and we "have received," he must be held "accursed," Gal. i. 6-8.

_Direct._ IX. Come not to learn of Christ with self-conceitedness, pride, or confidence in your prejudice and errors; but as little children, with humble, teachable, tractable minds. Christ is no teacher for those that in their own eyes are wise enough already: unless it be first to teach them to "become fools" (in their own esteem, because they are so indeed) "that they may be wise," 1 Cor.

iii. 18. They that are prepossessed with false opinions, and resolve that they will never be persuaded of the contrary, are unmeet to be scholars in the school of Christ. "He resisteth the proud, but giveth more grace unto the humble," 1 Pet. v. 5. Men that have a high conceit of their own understandings, and think they can easily know truth from falsehood, as soon as they hear it, and come not to learn, but to censure what they hear or read, as being able presently to judge of all, these are fitter for the school of the prince of pride, and father of lies and error, than for the school of Christ. Except conversion make men as little children, that come not to carp and cavil, but to learn, they are not "meet for the kingdom of Christ,"

Matt. xviii. 3; John iii. 3, 5. Know how blind and ignorant you are, and how dull of learning, and humbly beg of the heavenly Teacher, that he will accept you, and illuminate you: and give up your understandings absolutely to be informed by him, and your hearts to be the tables in which his Spirit shall write his law; believing his doctrine upon the bare account of his infallible veracity, and resolving to obey it; and this is to be the disciples of Christ indeed, and such as shall be taught of G.o.d.