Collyrium.  
A SERMON OF Destructive Ignorance, AND Saving Knowledge.  
Preached in Christ-Church, Dublin, August 4. 1672.  
And Published at the importunity of divers, who thought it might tend to disabuse many well-meaning people.  
By Edw. Wetenhall, B. D. Prebendary of St. Peter's Exon.  
LONDON, Printed for Thomas Rooks, and are to be sold by Joseph Wild, Bookseller in Castle-street, Dublin. 1672.   

To the most Reverend Father in God, MICHAEL Lord Archbishop of Dublin, AND Lord Chancellor of the Kingdom of IRELAND.  
May it please your Grace,  
DIvers of my Friends, Auditors of this Sermon, have taken occasion to be so troublesome to me for it, that I saw no way to deliver myself from their displeasure, but by gratifying their importunity. The same Persons, as I understood, expressly professing when they should have a Copy they would make it public, I resolved by making the Original such myself, to give both them and the World leave to take as much of it as they should list. Being now public, it comes, as Duty directs it, an humble Present unto your Grace.  
I am not at all solicitous as to its Entertainment in the World: being conscious to myself its Contents are wholly sober truth, with which if any should be angry, I am not yet satisfied that I ought to be concerned thereat, otherwise than to vouchsafe such persons my Pity, and the charity of my Prayers.  
I only fear how your Grace may resent so bold a Dedication: But I have to say for myself, That, by the laxest Laws of Gratitude, I ought some public testification of your Graces singular Sweetness and Constancy to me; That I had no fit means of such testification than this, this being my first appearance in public in the Kingdom of Ireland, and besides it being not possible for me ever to present in so short a compass, more of myself and most intimate thoughts in a case of this nature, than I have done here: (Now First-fruits, and what is most sincerely Ours, use to come most acceptable Oblations.) That the Experience, which I have had of your Graces favourable admission of Addresses far more troublesome than this, gave me confidence an attempt of Gratitude would not be ill taken.  
In this confidence I forbear other Apologies, and most passionately pray to your Grace, amidst the great and various Vicissitudes of Humane affairs, such continuance of Health, Fortunes, and the Divine Blessing, that you may long live, what admirably you are, a glorious Precedent and Patron of all Learning, Worth and Virtue.  
Your Grace's most Humble Servant, Edw. Wetenhall. Dublin, Aug. 13. 1672.   

Collyrium: OR, A SERMON 
Of 


Destructive Ignorance,  
Saving Knowledge.      The Text. Hos. 4. 6. My people are destroyed for lack of knowledge. 
IT is a Rule as wholesome as general, and deriving immediately from the great design of all Sacred Scripture, (wherein whatsoever was recorded, the Apostle assures us to have been written for our ensample and instruction) that in those several parts of it which were on particular occasions more immediately addressed to particular ages, peoples or persons, we should all, as every subject is justly applicable, accommodate it each to our present case and stite.  
In compliance with which Rule, we shall not now concern ourselves in a curious inquest into the Manners and Condition of this Jewish age, to whom our Prophet directs his speech▪ which (briefly) were sufficiently corrupt and deplorable; nor yet into the Originals of such their corruption and misery, (for those matters, though of good advantage to other purposes, than those we have proposed ourselves at present, are notwithstanding such, for the not knowing whereof, we are secure enough people shall not be destroyed)▪ But rather, taking the boldness to suppose, that what God here complains of these Jews is without injury to the words or us, accommodable to our generation; and that even in this knowing, and (as presumed) most Eagle-eyed age, men amongst us do still perish for lack of knowledge, First, we will direct a scrutiny towards the discovering what knowledge that is, for lack of which people amongst us are destroyed: and, Secondly, endeavour some probable notices, whence those clouds arise which obscure our light, and what the malignant causes are of the present destructive ignorance: and, Lastly, with all due submission consult, what are the most hopeful remedies to be applied in this case.  
In pursuance of all which, we promise, what we say shall observe due reverence to all who have but any fair pretence to knowledge, much more to the truly Judicious: and as to those, whose good opinions of themselves are chief placed upon their own confidence, we beseech such, with all humility, and in the spirit of meekness, that they will be pleased to think some men in the World, who do little else but seek knowledge, may have some knowledge besides themselves; and therefore impartially to consider, whether what shall be said to them, carry not greater reason to convince them of the lack of sound knowledge, than what their own strong presumptions bear, to ensure them of their being already masters of it. No wise man but will be thankful to be showed his error: none therefore, who pretend to be such, may reasonably ill resent, what sincerity and good will speaks, to discover such mistakes, which there is much better evidence to pronounce pernicious, than to imagine tolerable.  
And that it may be apparent. I intent not to disgust the age by a wild and indefinite imputation of ignorance to it, I shall with all candour own the knowledge in which our age may be confessed eminent; and therefore, first, bring in a negative answer to the proposed matter of enquiry, by saying, that people are not destroyed at present,  
1. For lack of a Dogmatic knowledge, amounting from intricate speculations, and fine notions, whether newly coined or retrieved from their deserved Graves. We have both in Sacred matters and Civil, conceits enough to spare the World, very sufficiently to furnish (I had almost said to overly) it, should it continue to well nigh infinite successions of ages. Besides that we have been fertile of some Opinions which our days may solely boast of, there are few old Heresies, which have not received amongst us what improvement mischievous wits could give them. And when the present new-fashioned singularities shall grow stolen, we are not likely to want a fresh succession, so long as Spiritual illuminations are so frequent, and every petite hit of wild imagination must be reputed an irradiation of the Holy Ghost, and a New Light from above.  
Nor doth this eminency extend itself only to single Opinions; but, secondly, we are generally skilful in Bodies and Systems of them; and those modelled and contrived into a dutiful subserviency to the common designs of innovating Factions. Of all which new-framed Schemes, this be sure is the constant Law, that they be lax enough, immediately to place, upon none or easy terms, all who receive them in an inamissible possession of the Divine favour; and rigid enough on the other side to damn all, who are such Infidels as to put a difference betwixt Saints and Confidents, or to think men's Christianity ought to have other reason besides their own presumption.  
And from these two ariseth a third sort of precious knowledge, in which we are of so high attainments, that all our predecessors wheresoever, have been but mere Punies and Chits in comparison of us. I know not by what name fitlier to style it, than Theological Lullianisme, or the art of senseless Divinity-Harangues: a fine verbose talkative skill, by which men are able, without the trouble of any preparation, to deliver endless and unintelligible Mysteries, in the language of the Times, to preach and pray most spiritually, but in truth to amuse and confound themselves and their weak admirers with neither knows what.  
I would not here be mistaken, as if I did slight the gifts of utterance in a particular relation as well to prayer, as preaching, in places and seasons where their use is meet: But I would fain have men rationally to conceive of them. For verily it is necessary, that as we put a difference between speaking spiritually and speaking much, so that we know even ready speaking is a habit attained by the common blessing of God upon men's natural parts, industry and practice in some measure improving them; and no such Divine inspiration as fancied: much less doth it constitute that which they call Saving knowledge, or necessarily proceed from a sanctified heart. And that therefore the affectation of many and new-coined forms of speech ought not to be so idolised, as being not at all an extraordinary gift; And further, in as much as nothing can be more notorious, than that through this one Enthusiastical strain of thus preaching and praying, a multitude of the most zealous pretenders to Religion are run clearly beyond all reason and sobriety, and never now think they edify by any Sermon or Prayer, but when they have got a long headless piece of stuff together, made up of odd Phrases and canting: Allegories, out of which neither themselves nor the wit of man can pick sense. That only, I say, they judge themselves to profit by, of which distinctly they can make nothing, and which is in truth only a new kind of empty noise, and train of riddles void of sober signification.  
I hope it will be observed my discourse hitherto hath confined it-self to Religious knowledge: I could have given an account of other forts of knowledge for lack of which men are not likely to perish. And I can scarcely forbear that marvellous skill and sagacity we have all attained to in Politics, scarce a Foreman of a Shop but is acquainted with all the reasons of State, and public necessities, and sole expedients to salve them. And there are here and there dispersed little smart precocious suckers of the late Republican Bramble, who set up for Masters in this Mystery, and scrape together Intelligences from every Posts News, and make up their reckon, and thence infer most necessary and fallible Aphorisms, which they confidently disperse in all Companies, hoping for, what not rarely they find, greedy admirers, who giddily lick up all this their Spittle, and as giddily again diffuse it. But I will pass this: And of all the knowledge I have hitherto spoke of, I say, men are so far from being in danger for the lack of a curious, Dogmatic, verbose, or pragmatical knowledge, that I pray God the generality of people be not destroyed by its superabundance.  
To come then to a positive satisfaction to the enquiry in hand; which I most passionately beseech all to attend unto without prejudice, my design (God knows it) being only to undeceive all I can, to expose none.  
The knowledge for lack of which people at present are destroyed, is a sober information of Conscience touching matters of Faith and Practice, necessary to their real happiness: What those matters are universally to all men, it is not easy, haply not possible precisely to determine; by reason of the variety of men's conditions, and the answerable expectation of Justice, according to that most equitable rule, (Luke 12. 48.) Unto whomsoever much is given, of him shall much be required. Certainly less than this can be required of no man of ordinary reason and condition.  
First, That he understand his happiness consists not in any of those lower enjoyments, but that as his Soul is an intelligent and immortal being, so it can never be satisfied but with that which hath within it, what suits and may perfect all its powers, and shall be eternal as itself, of which Nature is nothing here below. Only Virtue here administers any thing of real and durable content. And if perfect Virtue could be attained, and we eternally secured therein, free from all molestation and trouble consequent upon former guilt, thence must needs result a full content and complacence, as to any thing from within the man's self. And as to what without him his Soul could further covet, it being supposed that in God infinitely dwells all good, and that Heaven gives us the sight and enjoyment of him, it cannot be but a person so qualified as before, being received into Heaven, is completely happy, or as blessed as he can be. Now to secure us in perfect Virtue and such its result, to acquit us from our Vices, and possess us eternally of Heaven and the sight of God, there is no probable (at least not safe) way but what Christianity propounds.  
Upon this, Secondly, follows the necessity of Faith in Christ Jesus, or an expectation of remission of sins and such complete happiness through him, upon the performance of the conditions he requires. Of which conditions the sum is, that we believe and honestly receive whatsoever was delivered or published by him, when it is sufficiently declared unto us that it was by him delivered. So that it is evident, that though for the general, Faith in Christ be the same to all men, that is to say, that all men are bound to receive whatever they are reasonably satisfied to have been delivered by Christ, (and therefore generally to be Virtuous;) yet to particular persons it may be different, according to the particular degrees of light that every one hath enjoyed, that is, according to the evidence or means of satisfaction he hath had, and the capableness of his mind to admit such evidence: so that in fine, that particular may be a point of Faith, and so of Duty to one man, which to another by reason of his ignorance or other impediment is not such. In the mean while this cannot but be indubitably evident to all men, who have so much as well heard of the Gospel, that it requireth all men every where to repent, Acts 17. 30.  
That therefore, Thirdly, must be concluded, that Repentance from dead works is a matter of such indispensible necessity to the happiness of every man, that whoso is not duly informed in the nature of it, may be destroyed for lack of knowledge. And by such Repentance we are not to understand some transient displeasure with ourselves for some actions of ours, which we apprehend to have been imprudently or incommodiously done, nor merely a sorrow for all our past sins as well known as unknown; But besides this, (first) a considerate and steadfast purpose or resolvedness to forsake sin, and approve a man's self impartially holy, which is a change of mind; and (secondly) an honest endeavour according to that resolvedness, which is a change of life. Acts of Contrition, Confession, and mourning over sin, are more truly steps and preparatives to Repentance, by which as by a proper cause this purpose comes to be rooted and settled in the man's mind, than Repentance itself; which, I say, if we will speak of as it is acceptable to God, and available to our salvation, we must determine to be such a permanent habit as already declared, a new state, a durable course of Reformation, not an act of sorrow, or a pang of devotion, or an amendment for a day or two. And it is much to be feared, that the want of the knowledge of this the true nature of Repentance, occasioned by some insufficient Teachers mistaking, and so misrepresenting its notion, has destroyed many, and to this day retains the same mischievous and damning influence.  
And, lastly, because we have determined him only to be the true penitent, who thus is, and remains a changed man, that is to say, Virtuous according to his resolves, therefore most necessary to salvation must be the knowledge of particular Virtues, what those Moral Duties are which are required of us, and what those sins which under the pain of eternal wrath we are to avoid. Namely, that to God, besides the outward worship of Prayer, Sacraments, and attending his Word, we own a devout and pious temper of Soul, consisting in a sweet combination of Faith, Hope, Love, Humility, Fear, and what Graces else of the like nature: to Men, if Governors, Honour, Obedience, and Loyal adhaesion as need shall require. He's no good Christian who would not venture his Life and Fortunes, if called thereto, in defence of his rightful Sovereign. Again, to men if simply Superiors, and having nothing of obligation upon us, but what the eminency of their condition gives them, yet even to these respectively according to their degree, Honour and Reverence. To Equals, due valuation of them, and modest praeference: to Inferiors, courtesy and condescension as need requires: to all, justice, charity, and good will, as well in words and actions as in thought. And, lastly, to our selves, a care and reverence suiting our nature and condition, in not betraying our reason, our health, our honour, our estate, by any intemperate, vile or pitiful practices. I do not say that every private Christian must be an exquisite Casuist, or able to cleave an hair in determining the right of matters in every perplexed case: Herein they have Spiritual Guides appointed them by God, whom they are to consult. But surely as to the ordinary cases of life, of common concernment to all men, each person ought to wear knowledge enough about him, to determine what is his duty, what his sin, or he is in great danger of being destroyed for lack of knowledge.  
Of these points then, the true happiness of man, and (the means thereto) Faith in Jesus Christ, and Repentance from dead works, and to that purpose the nature of particular Virtues, we have said it is necessary the Conscience be soberly informed, or that in default thereof, men are in all likelihood of perishing for lack of knowledge.  
Now what we mean by due information of Conscience, will appear best by considering the nature of Conscience itself, which in truth is but another name for the Understanding, considered in a particular regard. At least as the mind of man takes in or conceives the natures and notions of things, and generally judgeth of them, we call it the Understanding: As it is furnished with certain principles and rules, by which as by its next and most intimate guide the man's practice is directed, we call it Conscience. Now that any thing may become a principle of Conscience, and so be of force to sway a man in his practice, it is necessary that the Proposition, which is supposed a Principle, be not only understood but believed, more or less, according as more strongly or faintly it sways the man. So that for a man's Conscience to be duly informed touching these matters, is not only for him speculatively to comprehend the meaning of such Propositions as these, God is the chief good and happiness of man, Faith, Repentance and Virtue, are the means to attain the enjoyme●●●● this God, but to be deeply in his heart convinced and persuaded of the verity of these things, and his concernment as to them.  
If therefore any person amongst us, of common reason and capacity, be ignorant wherein true happiness doth consist, what the true nature of Faith in Christ, Repentance, of Devotion, Justice, Charity, Temperance, and Chastity is, or further, want the knowledge of such things as are sufficient to persuade him of the truth and necessity of these points, I say, that such person dying thus ignorant, in all likelihood perisheth for lack of knowledge.  
But when I say thus, I would be understood to speak only of such whom providence hath blessed with the good tidings of the Gospel of Peace, and abilities in a good measure to comprehend its Doctrine: That, of the Heathen World, and of Naturals, to whom less hath been given, less will be required, I suppose it becometh not me to doubt. He amongst such, who believeth God to be, and to be a rewarder of them that diligently seek him, if he shall so seek him, and yet believe little or nothing more, because by seeking he can find no more, may, for aught I know, sit above them in Heaven, who for want of unbyass'd reason and charity, as well to Almighty God, as the poor virtuous Ethnic, or weak headed Innocent, judge the men so bad, as to be unfit for Heaven; or God so ill-natured, that is the infinitely good, so merciless a Tyrant, as to exclude men from happiness, for what he designedly left them under an utter disability to redress.  
And now we are thus far up the hill, and can take a prospect of the destructive ignorance, let us stand still a while and look back, and see if we have not a reason to take up a lamentation, that blackness enfolds large tracts, and multitudes perish for lack of knowledge.  
Meekly and without an affront to the knowledge of the age, First, as to that knowledge which consists in a sober and distinct understanding Divine Truths, even such as are necessary, are not the generality much to seek? It hath not been the business of many Teachers to instruct, but amuse people in Religion. We have been many of us bred up with Seraphic discourses of the indwelling of the Spirit, and of wonderworking Grace, and of the Elect of God from before the foundation of the World; with endless and impertinent (many times most seditious and lying) catalogues of the signs of the Grace of God in his people: With the glympses of Christ, and how Believers are made partakers of the Divine Nature, whether the essence of it be in us, or only its effects, (which last was too sober a truth for the age:) How each Believer ought to seek after a distinct communion with each person of the Trinity by himself; with a multitude of such mysterious whimsies, out of which, as I said, the wit and reason of man cannot pick sober sense or truth. Hence it came to pass, that every amused or affrighted and thunderstruck person, finding within his breast a change which he knew not what to make of, in truth a tumult of affections much like (what they lead unto) a frenzy, (sometimes wonder, anon fear, then hope, than joy) every such person, I say, thought himself a Convert, and began to talk of his experience. And this was the work of Grace and Conversion. Then every one, who could persuade himself God had a favour from ever for him, and not for another, had the Faith of God's Elect, and this was Believing. Every good-meaning Woman, who by sympathising with groans and whine which she heard from the Pulpit, put finger into the eye and cried, was a  person, and this was Repentance. And in every company without fear or wit to talk of Sermons, and God's people, and to look demurely, was to be a gracious and precious person. And this was Virtue and Godliness. And, alas! these mistakes are so deeply rooted in the hearts of many of the common people, of honest good-meaning, that we who would redress them, coming upon this sad disadvantage, that we are to put people out of conceit with themselves, and what they have a long time pleased themselves in, as in a Fool's Paradise, are by many such honest abused persons disrelished, reviled, cried out on as Carnal Preachers, no whit spiritualised; nor can it yet (God knows when it will) be effected, that the Religion of the multitude be much more than a confident, presumptuous and irrational humour, than which there being nothing more contrary to sober knowledge, alas! people perish for lack of knowledge.  
And, Secondly, as to Divine knowledge, as opposed to Scepticism in Religion, and as it signifies the seeing the evidence of Religious Principles, which persuades us solidly of their truth, is not the complaint as just and sad as of the former branch, multitudes perish for lack of it? As generally, justifying Faith, amongst people, is nothing but a trust or confidence of God's favour in Christ, so, with the most part, the Faith of Principles is little more than Opinion, insomuch that not only the Articles of our Creed, that is, the chief points of Christian Religion, but even the common principles of all Religion, the standing boundaries of good and evil, are doubted, questioned and impugned, and by reason of the multitude of Disputants, we can scarce find Believers. Of this, said experience being an irrefragable proof, is there not reason to take it up for a lamentation, Alas! for it is a day of darkness and of gloominess, a day of clouds and thick darkness spread upon the face not of the valleys only, but of the mountains? The ignorance (or which is much the same, mistake) of these plain necessaries in Religion, the notseeing, or (which is but a wilful blindness) not-attending to the evidences which would persuade men touching them, destroys many not only of the inferior Commonalty, but higher Personages.  
But we have possibly dwelled too long on the view of this ungrateful subject, the common destructive crime and woe: and time it were to consult its remedy, were it not proper and naturally conducing thereunto, first to inspect its Causes, which was the second thing propounded.  
The First of which I take to be, the making so many things necessary to Christianity, which indeed are not: for from hence it comes to pass, that most men being not able to give their whole time to Religion, and commonly allowing to it only some odd parts of their vacancy and leisure, can never penetrate and digest the so manifold points and members of its enlarged body. And then in so great a Wilderness of pretended necessaries, not being able to discern what are principally (and it may be truly and solely) necessary, they stick upon the most popular and commonly ventilated points, and totally or for the most part neglect what to them is of greater concernment. Verily, were Christianity such an infinite thing as some seem to have made it, it is not most men's lives, (considering they must follow common Callings) that were sufficient for them to attain unto a mean knowledge therein.  
Amongst those things made necessary to Christianity, which are not, I shall instance only in two heads; Various Doctrines, and Various Gifts.  
As to the first, It is scarce a moderate Volume which will contain a Confession of Faith, as some of our Faith-menders have enlarged it. And yet we have all heard of more Holy and Orthodox times, when Twelve Articles comprised its sum. If we would have more, we have a Catechism, which first acquaints us with our Baptismal Vow, or the Covenant every of us made or ought to keep with God; then, briefly, explains the Creed, the Lords Prayer, and Decalogue, things we are concerned to know by the particular branches of that forenamed Vow or Covenant. And then, lastly, adds what is further necessary to be known and observed by us, as to the Seals of that Covenant. This was thought enough by our Church for common men to know, in order to the making them Christians, and possibly was more than what the Primitive Church for two or three hundred years thought necessary too.  
What will some say? will you then have our Bibles taken from us? By no means: for these will teach you the same things in different forms, and besides convince you of their truth, and otherwise affect you with them. But when plain persons meet with hard places in their Bibles, not relating to these necessaries, I would have them pass such difficulties over, and not interpret them on their own heads, without a due Teacher, but content themselves commonly to know, to believe, be affected with, and practise these necessary points thus summarily comprised by our Church. And the truth is, since the people have had more knowledge than this, it hath made them (what it was objected to St. Paul his Learning had him) mad: I should have said, since they have had more, they have had less; for they have neglected a great deal of this, which was more necessary than what succeeded in its room.  
And yet how little a part is this, according to some, of the necessary Christianity for the people? Not a word here of the eternal Decrees of God, according to some the great and necessary foundation of our happiness. The reason possibly was, because our Church thought it enough, as she explains that part of the Creed, to believe the holy Catholic Church was the Elect people of God, or Gods choice people; but of those without, she thought the people ought to judge, no more than what she saith, and that is nothing. Again, not a word here of the holy Discipline, and what form, or if any▪ strictly instituted by God; which if it were not necessary to the people's common Christianity, some men abominably did, and still do abuse the World, who preach to them little else or more vehemently than invectives against Bishops and Episcopacy. The reason why our Church passed this point over so lightly, may be presumed because she found a form of Government settled in the Catholic Church, which could pretend to more of a Divine Right than any else could be produced. And therefore what was enough for people to know, was what she says, that we should submit ourselves to all our Governors, Teachers, Spiritual Pastors and Masters. And of this point of Government, while they would know more, we see they unlearn thus much, they grow forgetful of this necessary. I may not insist on more instances: by these it is evident, the too much enlarging of Christian Doctrine, produceth the want of knowledge which we complain of.  
Again, there are various Gifts made very much necessary to Christianity, or as they speak to a gracious heart, which being not so necessary produce the like effect, though people at first do not perceive it. I shall instance only in what they call the Gift of Prayer, which some can scarce think any person who hath received true Grace, in some measure at least to want. A thing so far from being necessary to every private man's Christianity, that in truth it can scarce be said to have any proper and distinct nature at all. For if we will understand any thing of sense thereby, its import is, a gift or faculty of utterance in the particular case, or office of Prayer; and so consists in a readiness of invention, and volubility of speech: which whoso has, and useth as much to other purposes, suppose to Preaching, as to Praying, would be equally expert at both, that is to say, have as good a gift of Preaching as of Praying. So that both being materially one and the same, viz. a faculty of ready uttering what a man hath conceived, if there could be any such distinct thing as the gift of Prayer, that gift of Prayer would be no more necessary to any one to make him a Christian, than it would be to every Christian that he have the gift of Preaching, because I say the nature of both is one and the same. I cannot now digress to vindicate particular Texts, which giddy heads have detorted to assert this matter; but I only say, and appeal for truth thereof to sad experience, that since private persons, as thinking it necessary to their Christianity, have made it their great business to make their Prayers as fast as they say them, they have picked up words and phrases, and forgot and neglected necessary things; they have been confounded with their own dreams and rambles, and mistaken commotions of wild fancy and affection, for the solid joys, and Christian comfort, which only arise from the testimony of a good Conscience, that is, from a reflection on a virtuous life. In short, as men ought not to be idle, and neglect the improving of their understanding in searching into commonly reputed truths, or raising their other faculties of utterance in whatever cases may benefit themselves or others, so ought all first to make sure of such necessaries as before spoken of, lest while they spend their time on what they might have spared, they perish for the lack of knowledge of what surely would have made them happy.  
A second original of this destructive ignorance amongst us, I conceive to be the mistaking the nature of sincerity, or what it is hearty to be a Christian or Convert. Many poor honest-minded persons, have supposed it to be little else, than to be zealously addicted to that Party or Faction, which of all others they judged purest. You'll say, such were silly, or Fools▪ And who can help it, if many have been made such? Let their Seducers answer for that. Again, Others, of more sobriety and good meaning, have thought sincerity to be nothing else but the motion of good affections in holy Exercises: When they have prayed or heard with some concernedness under each part of the office, their breasts relenting, and as it were thawing from their ancient sencelesness; by reason of a more attentive temper at such times than others, they have thought this to be indubitable sincerity. Not considering that even a Romance, a well contrived and well acted Play, in an attentive Auditor, shall beget like concernments of grief, hope, commiseration, joy, etc. And having run away with this mistake, whatever it was, which they remembered to have raised their affections, and begot in them such inward titillations of griefs, hopes or joys, this they conceived they ought to make it their whole business to follow. And because Novelty had this effect, especially if set up (as was the custom) with some Mimic gestures and tones, therefore they could hear Sermons and longwinded Prayers all their days. Nor were they concerned either to understand or remember them, much less to practise them. It was enough if they were moved and wrought upon by the present, hearing of them, though they came back again no whit the wiser, nor a jot more resolved on any particular Duty, or against sin. I am far from censuring all late Non-Conformists of this weakness: but the event shows it to have been good in many, who will say they have wondrously profited by such a Sermon, of which they are not able to tell you two words. The poor people do not dissemble, but are deceived: They mean their affections were tickled and stirred by it. Hence it is apparent, such persons nestle themselves up in ignorance: and whereas sincerity lies in an heart soberly changed, and a virtuous life flowing from thence, this they overlook, and seeing not, run on without it, till many times they perish for lack of knowledge.  
A third thing, which because it will be easily understood a cause of this mischief, we need but touch upon, is some men's pride and self conceit. As they are confident they are Saints and shall be saved, whereas the reprobate World they are sure shall perish, so have they the same good confidence that they have Saving knowledge, and a more Spiritual notion of Divine Truths than other people, who cannot but be carnal, because they talk so much of reason, and endeavour both to apprehend and teach Christianity, so as to make sense of it, and give a reason for it: And what marvel if such who are ignorant or mistaken, and will not learn, perish by a destructive ignorance?  
A fourth evil, which will be easily apprehended to be of the same malign influence, is the admiration of some men's persons. There have been men whose business it has been to make themselves popular, to the end they might have power to overturn what they did not like. These have screwed themselves into a good esteem among common people, by crying out against the evils of the Times, the crimes of Great ones and Governors, (things which people are always greedy to hear of) and by an ostentation of those parts, which they had in an odd way from other men, have gained the repute of wise, and able, and holy: which advantage when they were sensible they had got, they then lead the people whither they pleased, as they saw themselves able. And having brought a multitude to this pass, that they would hear none but them, the poor people knew little more than what they would let them know, and those were mostly such curiosities and whimsies as spoken of, which did confound, not edify unto salvation.  
A fifth original of this lack of sober knowledge, is a barbarous constancy to men's own Opinions, though too rashly by them taken up. The most men cannot endure to have been mistaken: and when they see their error, confess it not to be such, but endeavour to make it probable, till they have even cheated themselves and believe their own delusion. And then besides that these opinions, and the defence of them, take up the time and thought, which sober knowledge ought to do, Errors hanging as in a string, and one part drawing on the other, they cannot believe, at least not maintain one, but they must admit more. And so in fine the sober knowledge becomes partly adulterated, partly neglected and oppressed, and men perish through destructive ignorance.  
The last of these baneful mischiefs which I shall present, is the holding the truth in unrighteousness. Men sometimes are not ignorant, and yet become so. They do know Truth, and their Duty, but they have no mind such things should be Truths, because then such and such points must be Duty. They study therefore what uncertainty they can find in those ungrateful Truths, and after-long search, sometimes think they have found a knot in the Bulrush. They then doubt what before they saw evidence to believe: after proceed to impugn, and in the end totally . By this means come multitudes to perish for want of such a knowledge, which acquiesces in the due evidence of Truths.  
But what redress can be found for this destructive wanr of sober Divine knowledge?  
The remedies are either public or private. I begin with the private, which I commend to every man's Conscience in the fear of God, as by a strict scrutiny thereof he finds himself more or less to seek, either in understanding the notions, or seeking the evidence of Divine Truths.  
The first will be, to resolve upon a spirit of meekness and submission to the Church, and those which are by her sent, as able to instruct them in the Lord. It is beyond all controversy, and confessed by our Adversaries, that all those things which are necessary to our salvation, are certainly determined by our Church. As to those things which are more uncertain and indifferent, and so apt to ingenerate scruples, no man of modesty or good manners but must say, they are likely to be best determined by Superiors. And it is undoubted, that our Lord appointed Governors and Pastors in his Church, and that when he promised to be with them unto the end of the world, he assured us too they should continue to the end of the world. And when that command (and the like) was given, Obey them that have the rule over you in the Lord, and submit yourselves, it was intended to oblige unto the end of the world: wherefore I see not how men can doubt but that they are indispensible bound by the Law of God to what I advise. And one would think what I advise is so reasonable, that it should easily take. For what is it in effect, but to desire common people to have the charity and civility to their Kings and Parliaments, and those Reverend Convocation, which have laboured in the modelling the Doctrine and Orders of our Church, according to Primitive patterns, to believe them neither to have been Knaves nor Fools: to have understood better than a company of pragmatical novelists, (many of whom scarce ever read over three good Books in their lives, besides the Bible) what was Christian, and Primitive, and necessary: and then not to have gone about to abuse their power and trust, by proceeding contrary to their knowledge, to ruin their own souls and other men's. Truly I cannot see how any common private person can adhere to his own Judgement, against this the public Judgement of his Governors, but he must think the one of these of them, at least that they are such comparatively in respect of himself. Wherefore in short, let us be content to learn Christianity, as to its necessary part, from our Church, which in the Catechism, Prayer-Book and Homilies, all even the darkest places have opportunities to do, and in most places, God be blessed, other plentiful advantages besides. And as to us who are Ministers, let us carefully teach according to this form of Doctrine, lest we come to have charged upon us not only Error and Schism, but also Apostasy, if not Perjury. This will be one more private remedy of the want of necessary knowledge.  
A second will be, that people would endeavour, when conversant in the public worship of God, to hear with understanding: I mean, would not only attend unto the words and forms of speech which they hear, but to the things, and endeavour to carry them with them treasured up in faithful minds. It's possible every plain man understands not every word, or if he did, could not remember the hundredth part: yet the drift, scope and common subject of all, represented in so various forms, few attentive persons can miss. As for instance: suppose me to have heard a discourse of Repentance; possible all the preparatives to it, and particular rules in its practice, I may not so distinctly conceive or retain: but thus much, that without Repentance no forgiveness of sin is to be had, and that every sorrow for sin is not Repentance, but it must be a durable Reformation which only will pass with God; this I may easily retain. And so much as this should a person definent in sober knowledge learn by each Sermon, truly he would not be long in danger of perishing by any destructive ignorance.  
Thirdly, Let each person conscientiously cleave unto, and practice what he understands, and hath sufficient evidence to persuade him is his concernment. What we have above said of Errors, is no less certain of all Christian Truths and Duties; they have a most necessary connexion, and one will draw in another. He that adheres to one Truth, will by force and consequence of that be lead into more. He that practiseth righteousness in his common deal with man, will at length see he must give Caesar the things that are Caesar's, as well as pay John and Thomas the money he owes them; that is, be a Loyal as well as an Honest man. Besides, such may expect the blessing and influence of Heaven to secure their weakness: for the secret of the Lord is with them that fear him, and he will show them his Covenant.  
Lastly, Let such an one beware of all those forerecited evils, which induce an ignorance of plain necessaries. Let him be content his Faith be no larger than the Churches. Let him place sincerity in an honest heart, and conscientious practice. Let him beware of pride, self-conceit, and being led by the nose by men dissenting from public determinations, and of popular and moving humour. Let him never be ashamed to acknowledge and renounce his error, or to amend his fault, and in nothing let him live against the solid rational dictates of his Conscience. Solid rational dictates, I said, for in matters of plain necessity, Conscience will quickly be resolved: and in scruples touching lesser matters, I am of the mind clearly, without any other difficult rules, every common man ought to submit his Judgement to his Spiritual Guides, and they theirs to the determination of the Church; and that is a short issue, and we may quickly live sober, honest, and in peace; and I think than we are wise enough unto salvation, that is, past the danger of being destroyed for lack of knowledge.  
It remains I should now speak to the public remedies: but these, according to the purport of my former Doctrine, I leave to my Superiors, whom they concern, and whom I pretend not to instruct, as being always resolved, according to my Duty, to believe them wiser than myself, and better to understand the redress of public evils. I will therefore briefly conclude the whole, in an earnest address to persons of all conditions, that they will each endeavour by the most proper means they have heard, or can devise, to secure to themselves, and propagate amongst others, this practical knowledge, a knowledge which may make them and the World more pure, more peaceable, full of all good works, without partiality and without hypocrisy.  
My Brethren, we all of us profess to be Christians, that is, persons who believe ourselves to have here no abiding place, but to seek one to come, a City which has foundations whose builder and maker is God; this World therefore to be a place which we must only pass through, but yet that we ought so to demean ourselves in our passage, as to secure a blissful reception at our journey's end: If this be our belief, as it is our pretence, there can be but two things, as to our Souls, of concernment to us: the first, to know what may make us virtuous; the second, to be virtuous in pursuance of what we know. It is the first of these which my whole discourse hath driven at, yet so that in all likelihood, that attained will secure the latter.  
And I beseech you give me leave a little to expostulate the case: What have these glorious, these Heavenborn Souls of ours deserved of us, that they should be made slaves and vassals to what is base or mean? that they should be raised and employed to no better offices, than to understand how to eat and drink well, or how to amass thick clay, or get money, it may be to put it into a bag with holes? Or if we think knowledge an acquist more worthy of them, why then should they be airy and trivial notions only which we will pursue? Why not this knowledge which is both of present and eternal use and excellence; which will transform us into the Divine likeness here in Virtue, and hereafter in Glory.  
Sure it is, we cannot but approve this kind of knowledge as fittest for us, and of all most honourable, and which may most truly denominateus knowing. For all wise men judge him to be the most Learned, who understands not so much variety of things, as that one thing, which concerns him and which he professes. Now as Christians what concerns us more, or what profess we more than Holiness?  
Then, if we look to the effects of this knowledge, it is really most Pleasant, as conducing to possess us of clean and quiet breasts, the greatest pleasure on earth, and much the most noble.  
Again, we cannot be unsensible of those most effectual means and advantages, which we have hereto, if we will not be wanting to ourselves; God having revealed the Doctrine hereof from Heaven, and that by his Son sent into the world to enlighten every man.  
As we would not then be destroyed everlastingly, by our own selves too, and that most inexcusably, let us meditate in these things day and night; Let the knowledge of the Holy, the rule of Virtue, and articles and evidences of Faith, which are all so many incentives to the most strictly virtuous life, be our greatest study. We shall thus surely escape this danger of perishing for lack of knowledge: and then there can be but one danger only remaining, and that is of perishing for lack of practice; which too certainly we shall escape, if we suffer such knowledge to have its perfect work upon us.  
Which that we may do, the Lord grant us his grace, and by that bring us to glory, through Jesus Christ our Lord: To whom, etc.  
FINIS.