THE CHRISTIAN'S THE ORICO-Practicon: OR, His whole Duty, consisting of Knowledge and Practice. Expressed in two Sermons or Discourses at S. mary's in Oxon. By ROBERT DYER, Mr. of Arts, Late of Lincoln College and Hart-hall in Oxon, now Lecturer at the Devizes in Wiltshire. woodcut of angel standing over death near a cross LONDON, Printed by G.M. for Walter Hammond, and are to be sold by Henry Hammond Bookeseller in Salisbury, 1633 TO THE RIGHT WORSHIPFUL, my much honoured friends, ROBERT DRAWN Esquire, one of his Majesty's justices of peace and Quorum, for the County of Wilts: and to the right worthy and virtuous, Mrs. JANE DRAWN, his Wife. Right Worshipful, IT is not any affectation of public notice, or vainglory, that hath cast me on the censure of these over-cryticall times, in the publication of these mean endeavours: No, my record is on high, how conscious I am of my own weakness and defects. But, that I may render some reason of this my action: First (I confess) the goodwill, which (according to my bounden duty) I have to Zion, the Church, whereof I am an unworthy member, moved me hereunto: that if it shall please the all-disposing LORD of Heaven and Earth, to gather me shortly to my fathers (as my crazy body continually minds me of my no long continuance here) I may leave behind me some testimony of mine affection and study of doing what good I may to my fellow-members. Next, I profess, that deserved respect, and those manifold engagements, wherewith I stand obliged to your Worthy selves and all yours, require some testimonial of mine unfeigned thankfulness: which should have been (indeed) more really manifested in some present of fare greater value: But that I am constrained to use the Father's Apology, Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and to say with the Poet (though in another sense) Sunt verba & voces: Horat. Papers and prayers are the best requital poor Ministers can make to their best deserving friends, for their best and greatest favours. How much I stand engaged for your many and more than ordinary courtesies, I could here willingly (though not sufficiently express; but that I know, your noble disposition as free from vainglory, as I desire mine should be from flattery: These (I acknowledge) have enforced me to hazard the censure of ambition rather than ingratitude, and to show myself rather a weak man in print, than altogether unthankful. Be pleased therefore (worthy Sir, and you Religious Matron) to accept of these my worthless labours, (being a pair of plain Sermons, delivered some few years since, before a most Learned and judicious Auditory,) in lieu of all your well-deserving courtesies: And withal, to add this one to the former; Vouchsafe to shelter this poor abortive with your Patronage; whereby it may perhaps find better entertainment abroad, and the parent less fear the censures or sarcasmes of whatsoever malevolent Zoilus. For which (as for all other your favours) I shall never cease to pray for the welfare and felicity, temporal, spiritual and eternal, of your most worthy selves, and of all those flourishing branches and hopeful plants derived from you, nor shall I desire longer to be, then to be Your Worships in all duty, service, and gratitude, most obliged: ROBERT DYER. THE CHRISTIAN'S THEORICO-PRACTICON. JOHN 13.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If ye know these things, Happy are ye if ye do them. HVmility is fitly compared by S. Aug. de verb. Dom. Austen, to an edifice, where, the lower the foundation, the higher and surer may be the structure: And as fitly may this building type out unto us the mystical body of CHRIST: where CHRIST JESUS (by the confession of the Apostle, 1. 1. Cor. 3.11. Cor. 3.11.) is the Foundation, and we by many jointures and couple make up the whole structure of his Church: Now how low this foundation was laid, how fare he humbled himself, and became of no reputation, is evident by his Incarnation, Birth, Passion, and the whole course of his life. Among other acts of his humiliation, please you to cast your eyes on one in the precedent verses of this Chapter; where you shall find him (under whose feet, the earth and the inhabitants are but as a footstool) washing the feet of his Disciples; not out of any theatrical vainglory, or Customary Ceremony, but from a sincere affection of lowliness and Humility. Where in performing so mean a service to the most servile and dishonourable parts of his own servants, yea and among the rest of his Betrayer, he gave them a rare example of mutual Charity, Benevolence, and Humility. Doth Majesty so fare stoop to misery, heaven to earth, GOD to man, the LORD to his Slaves? whither then shall miserable Man humble himself? Dust, dung, nothing, are terms suitable enough to his frail condition. How vile then is a proud man, how dissonant from the temper of his Saviour? Qui sedet super Cherubim proditoris pedes lavit, tu homo terra & pulvis effereris & intumescis? 'tis the meditation of an ancient Father on the place: Chrysost. Calv. in loc. And 'tis Mr. calvin's censure, that he which submits not himself to the meanest of his brethren, denies CHRIST to be his LORD and Master. The Disciple's Intellects were now sufficiently informed about this virtue of Humility, both by their Master's example to verse 12. and Precept in the 5 subsequent; there wanted nothing now but the reducing of their knowledge to practise. They could not be ignorant that all moral virtues are seated in the Will, the practical faculty of the soul to know them therefore and not do them, would be no more beneficial, then to see a treasure and not possess it: their doing must proceed as fare as their knowledge: Dwell they may not in Aery speculations, their actions aswell as his must be exemplary: their Saviour had joined his precept and example together, and they must exactly observe his method, (for imitate him they may in his morals, though not in his miracles:) They have now their Commission, up they must and be doing, If ye know these things, happy are ye if you do them. My Text is the perfect Idea of a Christians life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his whole duty consisting both of knowledge and practice, and therefore fit to be compounded then divided: for so you see them here conjoined by our Saviour, 'twere impiety to sever them, quae Deus conjunxit nemo separet; let their league remain inviolable, and let heaven and earth be dissolved, before their union in a Christian's profession: Howsoever, I shall crave pardon to salute them severally in my discourse, though in my Conversation I may not. The words (you see) are an implicit kind of Argumentation, whose both ground and summary Illation is this, They that know and do are happy. The parts rank themselves naturally as the material terms; whereof the first is Knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye know these things] the second, Practise] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye do them] the third, the issue and benefit of both, Happiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, happy are ye] The first is the only ornament of the understanding, Knowledge] The second the whole employment of the Will, Practise] The third the consummate perfection of the whole man, Happiness. Of these in their order, and first of the first, the Ornament of the Understanding, Knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye know these things. If I might not seem to trifle before so judicious an Audience, I. Part. the first particle (if) should not escape me, which is not here dubitative, but (as in many other places) suppositive: For the lesson taught was easy enough, especially to the apprehension of an Apostle or Disciple of CHRIST's, laid down so evidently by the precept and example of their Master; so that he could not but conceive them sufficiently informed, and consequently this [If ye know these things] is the same with [ye know them]: But I may not insist on words, when the place and my scantling calls for real observations. Knowledge is the main difference between living and inanimate, sensible and insensible creatures; distinct and rational the only distinction between man and beast: to reject knowledge then were to abandon humanity, to affect Ignorance were to put off man, and become either a beast or a dead Carcase: Laërt. in vita Aristot. for so the Philosopher in Laertius puts the difference between an understanding man, and an ignorant, affirming that the one differs from the other as much as a living man from a dead. 'Tis that Image of GOD, in which man was created, witness the Apostle, Col. 3.10. Col. 3.10. admonishing us to put on the new man which is renewed in knowledge, after the Image of him that created him: Would we recover this decayed Image? Knowledge is the means; Would we fructify in grace? the seed and root must be sown and grounded in knowledge. That this knowledge is the first part and act of faith is denied by one, but such as keep their proselytes in perpetual Ignorance: though their own Peter Lombard (as they challenge him) long since averred the contrary: Lomb. lib. 3. Sentent. dist. 24. lib. 3. dist. 24. where he excludes not knowledge from the most difficult point of faith, the doctrine of the Deity: Nemo potest credere in Deum (saith he) nisi aliquid intelligatur. No man can believe in GOD, unless the knowledge of him be in some measure obtained. And the Angelical doctor in his ma. 1.2.76. Quaest. 2. Art. distinguishing of in vincible and vincible ignorance, acknowledgeth the latter to be a sin, if it be in those things which we ought and are bound to know: and what those are in his opinion, please you hear him speak for himself: Illa scilicet sine quorum scientiâ non potest quispiam debitumactum rectè exercere: unde omnes tenentur communiter scire ea quae sunt fidei, & universalia juris praecepta. Thus fare are the Schoolmen (whom they challenge as their own) the Patrons of knowledge, so that even in their judgement we cannot be faithful practitioners in the Church of CHRIST, unless we be first competent Gnostics in his Shoole. The ancient Fathers and our Orthodox Neotericks have been more plentiful abettors hereof: that I may not darken so clear a matter with a Cloud of Witnesses, Saint chrysostom and August. Chrysost. Hom. 20. in Rom. shall serve for all; the former of whom, Hom. 26. in Rom. affirms that our Ignorance is not a sufficient Apology for our errors: erit enim quando & ignorantiae poenas dabimus, quando scilicet ipsa ignorantia veniam non habebit; The time shall come when we shall suffer for our Ignorance; when Ignorance shall not patronise itself, much less any other obliquityes. Sr. August. de Gratiâ & Lib. Arbitr. Cap. 2. The later, in the 2 Chapter, lib. de great. & lib. Arbitr. is very plenary and punctual, please you to hear him somewhere a little Epitomised. Sed nec ipsi sine poenâ erunt, qui legem Deinesciunt, etc. Neither shall they be without punishment which know not the Law of GOD: for as the Apostle, they that have sinned without the Law, shall perish without the Law, but they that have sinned by the Law, by the Law shall be judged: and a little after: Graviùs peccat homo sciens quàm nesciens, nec tamenideo confugiendum est ad ignor antiaetenebras, ut in ijs quisque requirat excusationem: Aliud enim est nescisse, aliud scire noluisse, etc. True it is that he offends more heinously, that sins through knowledge, than he that slips through Ignorance: but we may not therefore fly to Ignorance for an excuse: for 'tis one thing to be nescient, another to be wilfully Ignorant; this proceeding from the perverseness of the Will, that from the defect of the faculty or means of knowledge. the perverse will indeed is most to be reproved, but yet is not simple Nescience excused from the guilt of eternal punishment: Thus for Saint August. Neither is the infallible Touchstone of all such differences, less copious in the confirmation hereof. We are expressly commanded to increase in knowledge, Col. 1.10. Col. 1.10. And to that intent, the Law (the only means of knowledge in its time) was often proposed by GOD himself, to the diligent search and meditation of his people the Israelites. Witness, Deut. Deut. 6.6, 7, etc. 6.6, 7, 8. & 9 verses. These words shall be in thine heart, and thou shalt rehearse them continually unto thy Children, and shalt talk of them when thou tarriest in thine house, josh 1.8. etc. and again, Ios. 1.8. This book of the Law shall not departed out of thy mouth, but thou shalt meditate therein day and night. David petitions GOD for knowledge, Psal. 143.9. Cause me to know the way wherein I should walk, for I lift up my soul unto thee: And gives it in especial charge to his Son Solomon, to know the LORD, 1. Chr. 28.9. And thou Solomon my son, know thou the GOD of thy father, and serve him with a perfect heart, etc. Which the Wise King did no way neglect, but left sufficient testimony of his abundant knowledge, both by his unparallelled example in it, his large Encomiums of it, and manifold precepts to his son (and with him to all the sons and children of GOD) to search and labour diligently for it: you cannot mist of them in his Proverbes; as in Proverbs the 2.2, 3, 4, and following verses: See that thou incline thine ear to wisdom, and apply thine heart to understanding, etc. Wise men lay up knowledge, pro. 10.14. A prudent man dealeth with knowledge, Pro 13.16. The heart of the prudent getteth knowledge, and the ear of the wise seeketh knowledge, Pro. 18.15. The lips of knowledge are a precious jewel, Pro. 20.15. And in the 11. Chapter verse 9 Through knowledge shall the just be delivered: As if knowledge were the only means of deliverance from affliction and judgement. I might be overcopious, but I hasten. Our blessed Saviour himself affirms that eternal life consists in this endowment of knowledge, joh. 17.3. This is life eternal that they might know thee, the only true GOD, & JESUS CHRIST whom thou hast sent: and the Prophet Isaiah in that sublime testimony of God the Father concerning his Son, makes it equivalent to, & of the same nature with true & saving faith, Isa. 53.11. By his knowledge shall my righteous servant justify many. See here, that happy work of our justification attributed to knowledge, which the Prophet Habakuk (Chap. 2. v. 4) and the grand Apostle of the Gentiles (in more than a full jury of testimonies) assigns only unto saving faith. Vid. Rom. 1.17. Cap. 3.28. Cap. 4.5.13. Cap 5.1. Gal. 3.11. & 5.6. You have the LORD himself often complaining of the defect of this Habit of knowledge in his people; 2. Cor. 1.24. Ephes. 2.8. Heb. 10.38. and many other places. Isai. 1.3. Israel (saith he) doth not know, my people doth not consider: and then follows that severe commination of the Almighty, Ah sinful Nation, a people laden with iniquity, a seed of evil doers, etc. Intimating, that all their impieties proceeded from the want of knowledge of their spiritual estate, and consideration of their ways. And in the 5. of Isai. verse 1. therefore my people are gone into captivity, because they have no knowledge. So likewise, by the Prophet jeremy, Chapter 4. ver. 22. My people is foolish, they have not known me, they are foolish children, they have no understanding, etc. and by the Prophet Hosea, Chapter 4. vers. 6. My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee, etc. as if all the afflictions and judgements of the jews, their Captivity, rejection and utter desolation, had proceeded only from this defect of spiritual knowledge. But what need I light a Candle to the Sun? The Scripture condescending to the Capacity of the meanest, doth almost every where implicitly compare the understanding to the Eye, the Will and affections to the feet; that directing, these walking; that conferring the Insight of good, these the prosecution. Now, how vain it were for a blind man to undertake a journey; how many dangers he must needs sustain by the way, yet never attain his journey's end, none can be ignorant. Pray we therefore with David, that the LORD would enlighten our eyes, that we may see the wonderful things of his Law: that he would make us to understand the way of his precepts, and then we may add, we will run the way of his commandments: for if we run without this light of knowledge we cannot but fall into the ditch of Errors, if not into the pit of perdition. Ignoti nulla cupido, was the Thesis of the Poet, and 'tis true in Divinity: No man can affect the good he knows not, nor fear the evil whereof he is ignorant. Arist. 3. Ethic. The Philosopher in the third of his Ethics assures us that that can be no virtuous action, which is not done, Volenter, scienter & constanter: so that if it be casually performed, and not out of the ground of praeelection and knowledge, the action perhaps may be good for the substance, but the agent no more conscious to the goodness thereof, then baalam's Ass of what she spoke to her Master, or Pilate of the salvation of mankind by delivering our Saviour to be crucified. In a word, Scientia conscientiam dirigit, conscientia scientiam perficit: Our knowledge must be the directory of our conscience in its practice, and our practice the perfection of our knowledge. We must know to do, before we can do what we know. Blush than ye grand Impostors, startle ye merciless seducers, who are not ashamed to take away the Key of knowledge from your silly flock, to pluck out the eyes of your Proselytes, and withdraw the light of the Gospel from them, and then send them that long and difficult journey to heaven. How can the choose but err, who are thus extruded into more than Egyptian darkness? and like the Sodomites, Gen. 19 who were stricken with such blindness, that they could not find out Lot's door, so are these silly ones so blind in Ignorance, that they cannot find the gate of the heavenly palace, or new Jerusalem. Ignorance with them is the mother of devotion, but Saint Augustine sticks not to call her, pessimam matrem, a very bad mother, and that of two as bad daughters: August. Pessimae matris Ignorantiae pessimae itidem sunt duae filiae, falsitas scilicet, & dubitatio; falsehood and doubting are the best offspring that she procreates. Scripture (the only means of saving knowledge) with them is Inky divinity, obscure, a Nose of wax, Albert. Pighius lib. 1 Eccles. Hierar. a shipman's hose, the cause of many schisms, errors and heresies; and therefore the knowledge or perusal thereof forbidden the people: This perhaps it may be to them that perish, but to us 'tis the savour of life, and power of GOD unto salvation. But o the blasphemy of these miscreants! good GOD, that any wretch should be so audacious, thus to revile that word of his Maker, by which at the last day he shall be judged, to make his GOD a Liar and that word of his the cause of schisms errors and heresies which as the Sun in the midst of his glory dispels the mists of all errors! And here, I might observe a pretty but lamentable contradiction of theirs. The Scripture (say they) contains not all things necessary to salvation, unless they add traditions; and yet an Implicit faith shall serve turn for the multitude, without the knowledge of either: what's this but flatly to deny them the means of salvation, and to be more merciless to their own people then the Devil himself? for he but allures, they by a consequence compel them to their destruction. Great cause have we (beloved) to praise the mercies of our gracious GOD, who hath freed us from their tyrannical Injunctions. Saint Peter would have us be ready to render a reason of our faith, 1. Pet. 3.15. and of the hope that is in us, but (maugre their prime supposed founder) this is no more regarded by them, than the perusal of the Scripture: an Implicit or enfolded faith will content them, if they believe with the Church, though they know neither what the Church nor themselves believe, they imagine they are in the right way to Canaan, when they are led blindfold to Egypt. I deny not but that there are in the Church many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Babes in CHRIST, and Children in faith and knowledge: I confess that an implicit faith may be in some cases tolerated, so it be not imposed by a peremptory determination of the Church, but grounded on the general truth of Scripture, when we want either faculty or means for the attaining of that knowledge which affords us a distinct explication of the particulars. But yet were this distinct knowledge fare more comfortable and beneficial to a Christian, and would make his faith both more apparent and real: Simil. Fire may be in the flint, yet is it both indiscernible and improper till it be stricken out with a steel. Aromatical odours, while kept close together, have little or no smell at all, but pounded or beaten, fill a whole room with the fragrance. Costly Merchandise wrapped up in a bundle affects not the buyer, but unfolded, invites him to the procurement. I need not make the Illation, the slenderest Intellect may supply thus much for an Antapodosis, that the gross knowledge of this Implicit faith, is very imperfect, and hardly sufficient to impose the name of faith upon it, unless it be unfolded by a more evident view of its particular objects. Let their gross Ignorance then (who affect it) reside within their own territories, never approach it our Zion; let their confused knowledge, be their own confusion; but let us endeavour to cherish and perpetuate that light, which is so happily sprung up, and hath been so long maintained among us; And happy may we esteem ourselves in the fruition of so inestimable a benefit: for so our Saviour would have his Apostles account it, Matth. 13. verse 11. when he tells them, to you it is given to know the mysteries of the kingdom of heaven: Mat. 13.11. thus inviting them to gratitude by a commemoration of their gracious endowments; And as severe a judgement was it for the unbelieving jews to be blinded with Ignorance, Isay 6.9, 10. that seeing they might see and not perceive, and hearing they might hear, and not understand, Matth. Mat. 13.13. 13. Aeschylus in Prometh. consonant to that of Prometheus in the Tragedy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. So ignorant were they, as if the faculty of their understanding and knowledge had lost their use and function, and were now become rather privations than habits. 'Twas the greatest benefit of Christ's prophetical Office, to give knowledge of salvation to his people for the remission of their sins, Luk. 1.77. shame be it for us to reject this knowledge, and frustrate the coming of our Saviour. Increase we then daily in knowledge, and sith we have a triple portion of his grace offered us, let a triple portion of his spirit be multiplied in us. 'Tis reported of the Inhabitants of China, that they were wont to boast, that they saw with two eyes, and all other nations but with one, but we have a third superadded, which they were destitute of, (to wit) the eye of Faith and Religion: For bruit beasts have the use of one, the eye of sense, the natural man of two, the eye of sense and reason, but the Christian of three, the eye of sense reason and faith. And here might I enter into a perplexed controversy, whether that eye of reason in a natural man destitute of the light of spiritual knowledge of faith and religion, be sufficient to direct him the way of eternal happiness? Dr. Prideaux Lect. 8. de Salute Ethnicorum. But that I am saved a labour by our Learned Professor, to whom I refer you for satisfaction: only give me leave to add two or three words, from those places of the Fathers before cited, and I shall not be tedious; Saint Augustine without any scruple, is bold to affirm, August. ubi supra. that simplex & mera inscitia, neminem sic excusat, ut sempiterno igne non ardeat, (si propterea non credidit, quia non audi vit omnino quod crederet) sed for tassis ut mitius ardeat etc. Simple Nescience doth so fare excuse no man (no not though he never heard that he might believe) that he should not burn in eternal fire, but only perhaps that his torment there may be somewhat mitigated: for that of the Psalmist was not spoken without cause, Psal. 79.6. Pour out thine anger upon the Nations that have not known thee; nor that of the Apostle, 2. Thes. 1.8. When the LORD shall be revealed from heaven in flaming fire, taking vengeance of them that know not GOD. And Saint chrysostom questioning whether spiritual knowledge be to be required of a rustic or Barbarian, makes this answer: Non solùm ab Agricola & Barbaro, sed si quis barbaris ipsis barbarior: so that if it be not in the Counsel of the Almighty, to supply him with spiritual knowledge, neither is it his pleasure to bring him to his spiritual Canaan, the place of eternal rest. The 18. Article of our Church (which is not usual with her) proceeds against the oppugners of this opinion with an Anathema, holding them as accursed, who hold that every man shall be saved by the Law or sect which he professeth, so he frame his life according to that Law, and the light of nature: For holy Scripture sets out unto us, only the name of JESUS CHRIST whereby men may be saved. Act. 4.12. But I affect brevity: that knowledge is the first act of faith ye have heard, and I suppose none doubts it, that without faith 'tis impossible to please GOD; Heb. 11.6. that he that believes not shall be condemned: that whatsoever is not of faith is sin, Rom. 14.23 is as questionless, as the authority of the Penmen is infallible. We may as soon go to the Indieses without a viaticum, as to heaven without saving knowledge and faith in the only Mediator between GOD and man: This is it which seasons all our actions and makes them pleasing to the Almighty, with it our greatest sins may be remitted, and without it our meanest cannot: Nay our best actions without this, are turned to sin, and are but splendida peccata, sins guilded over with the show of virtue; for as excellently that divine Poet, Omne probitatis opus nisi semine verae Exoritur fidei, Prosper. peccatum est, inque reatum Vertitur, & sterilis cumulat sibi gloria poenam. If sin be an impediment to salvation, moral honesty or civil justice (which is nought else without faith) can no whit further us in the acquisition of felicity; formally (I say) it cannot, though perhaps dispositively it may, for as the golden mouthed Father affirms; that when we endeavour the constant practice of moral virtue and diligently perform what we can, Chrysost. in Roman. GOD often in mercy supplies what is wanting, and so brings us to the knowledge of his truth; as he did Cornelius and the Eunuch in the Acts: and whether Plato and Seneca with other Philosophers may not be examples hereof, I will not determine; though there want not authority to uphold it: But I fear, their Ignorance in divine affairs, especially concerning saving faith, countervailed both their knowledge & practice in moral; so Ignorant were they in the midst of all their knowledge. This ushers in another Corrollary, and leads me the trodden path of that common question, how fare forth Ignorance excuseth an offence: which because every smattering Sophister can resolve with two or three distinctions, and for that I have partly touched it before, I pass it over with this brief, and vulgar Thesis of the Schools; Vid Thom. Aquinat. 1ma. 2 de. Quaest. 76. that if it be, simplex, nativa, vel, invita, juris divini, vel humani, seu positivi, Alex. Halens. Biel. Gerson. etc. it may in some measure excuse it, à tanto but not à toto: but if it be gross or affected, and of those things after which we are bound to inquire, it augments more than diminishes the fault, and accuses rather than excuses the delinquent; making him (with the drunken man in Aristotle) liable to a double punishment; First, for his fault, Lib. 3. Ethic. and then for his proud and scornful Ignorance, for so may it justly be called, it being rather a contempt then a privation of knowledge, Greg. in Moral. for there wanted not inveniendi facultas, si fuisset quaerendi voluntas, as Saint Gregory. Now how lamentable their case is, who with those desperate wretches in job, thus reject their GOD and his knowledge with a Discede à nobis, job 21.14. Depart from us, for we will not the knowledge of thy ways, none (unless thus wilfully blinded) can be ignorant: no doubt this discede shall one day be requited with another Discedite, Mat. 25.41. depart from me ye Cursed into everlasting fire prepared for the Devil and his Angels. And yet (B.B. Use 1) we cannot but clearly see, and compassionately deplore, that there are many thousands in the rural parts of this kingdom (some of them indeed for want of the means, but most for want of Will and affection to spiritual knowledge) that are as blind and ignorant in divine affairs (even in this clear Sunshine of the Gospel) as their grossely-misguided forefathers were in the time of their necessitated ignorance and superstition, imposed on them by the tyranny of the Romish Beast. What do these Moles else, but shut their eyes against the divine rays of this glorious Sun, affect darkness more than light, and like so many Mucke-wormes, confine themselves to their dunghill, rather than contemplate the Almighty in his works and word? They will not understand nor seek after GOD, but say (at least in their Hearts) as those obstinate Idolaters, jer. 44.16. The word that thou hast spoken in the name of the LORD, we will not hear it: But our Saviour hath pronounced their doom, john 3.19. This is the condemnation, that Light is come into the world, and men loved darkness more than light. The condemnation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were the greatest, severest, and that which makes men most inexcusable in the sight of GOD. But I trust you have not so learned CHRIST, Use 2 your hearts are replenished with the fullness of all both divine and humane knowledge, ye are not only the Israel, but the Priests of the living GOD, and have both the Intellect and the tongue of the Learned, Isa. 50.4. knowing how to minister a word of comfort in due season to him that is weary. let me now be bold to advise you to the performance: lay not up the Talon of your knowledge in a Napkin, but employ it to your own and others advantage: Hid not your light under a Bushel, nor tread your savoury salt on the Dunghill; but enlighten the dark corners of the Church with the one, and season the unsavoury consciences of the putrified world with the other: For as they shall shine as the stars in the firmament, Dan. 12.3. who convert many to righteousness, so shall they be no less accursed, jer. 48.10. who do the work of the LORD negligently. Paulum sepultae distat inertiae Caelata virtus— Little difference is there between a dead man, Horat. and him that hath no energetical actions of life, and as little difference between him that buries his knowledge in the closet of his own bosom, and him that hath none at all. Not that I would have every Capricious novelist adventure to come to bethel, before ever he saw Najoth, to rush into the Sanctuary, before ever he saluted the University, to make a Sermon, before he can make a Syllogism, and read Scripture, perhaps before he has throughly read his Grammar: No, this is as pernicious as it is preposterous, and deservedly cried down among us; but that you, who are educated among the Prophets, and are for the most part Prophets yourselves, vocati sicut Adron, endued with a full maturity of Knowledge and judgement, would not stifle those gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor envy your Church or Commonwealth the benefit of those gifts, which your GOD hath so freely conferred. The Priest's lips should preserve knowledge, (saith the Prophet) Mal. 2.7. where Peter Martyr's observation is, that the Prophet says not that the Priest's breast or his heart should preserve it, (though that be also presupposed) but his Lips, intimating that he should be ready to communicate it to others, as not being borne so much for his private good, as the public: In a word; ye know these things, happy are ye if ye faithfully dispense them. If this were duly performed; perhaps some of the curiosity of our knowledge might be spared and yet ourselves never the less happy. 'Twas the royal censure of his late learned Majesty, that he thought not the greatest Clerks nearest heaven, K. james in Aphoris. for that much of their knowledge is superfluous: he exemplifies in the great Cardinal, who makes 400. Questions of Faith, and scarce ten of them which concern our salvation to understand. Saint chrysostom indeed wills us to ascend to heaven in our contemplation, Christ. Hom. 4. de Natura Dei. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fantastical curiosity; but that by the meditation thereof we may better both ourselves and others in hope of the fruition. You know how many of the Bethshemites were slain, 1. Sam. 6. for prying too boldly into the Ark: how dares then presumptuous dust and ashes search so curiously into the secrets of the Almighty, and neglecting the knowledge of more necessary duties, examine the Counsels of the LORD of hosts; as if he meant to expostulate with his Maker, and extract a reason of his actions? Mistake me not, Beloved: I am not ignorant of the diversity of persons and callings, neither dare I debar those who are endued with more eminent gifts, whether by nature, Industry or divine bounty, to sound the depth of those mysteries which are contained in the large sea of his revealed Will: but for vulgar capacities to proceed so fare as the boundless Ocean of his secrets, were to attempt an enterprise (like the fabulous Giants which assaulted heaven) infinitely beyond the sphere of their Capacity, and would prove as dangerous as it is presumptuous: do not these men puzzle their understanding in steed of informing it; and presuming to to be wise beyond sobriety, verify that of the Comedian, Nenimium intelligendo faciunt ut nihil intelligant; Terent. which we may English in the Apostles phrase, 1. Cor. 8.2. While they think they know any thing, they know nothing yet as they ought. 'Twere good for these men to take the counsel of that elegant Father, Hom. 26. in Rom. chrysostom Ne vocemus Deum in judicium, etc. Let us not call GOD into judgement, nor inquire why he left this man and called another, for this were nothing else, then if the servant rejected by his own fault, should curiously sift the whole Oeconomy of his Master: Miser cum te rationum tuarum solicitum esse oportet, à Domino rationem exigis, tanquam rationem non redditurus: Miserable man, when it behoves thee to care for thine own accounts, and how thou mightst reconcile thy Master to thyself, thou requirest an account of him, as if no account were by thee to be rendered. Ask Philosophers and they will tell you that, Vehemens sensibile tollit sensationem, laedit sensorium; let such curious Inquisitors than beware that this too glorious object dazzle not the eyes of their Intellects, and burn them, while they think with the Fly, but to hover about this light. Gerson (though himself a Schooleman, and you know how many unnecessary Questions they usually propose) in his second part, de Naturâ & Qualitate Conscientiae, very moderately distinguisheth of a three fold knowledge, the first of things profitable, the second of things necessary, and the third of things impertinent to salvation: For the first, his Instance is the Scripture, as the Epistles of Saint Paul, the History of the Evangelists, etc. wherein though he fall somewhat short of us, and the truth (who constitute the necessity of this knowledge in some competent measure) yet goes he beyond his modern Successors, who (as you have heard) make the knowledge of Scripture not only unnecessary for their Laity, but many times hurtful and pernicious. Of the second sort are the Decalogue, the Articles of our faith, the doctrine of the Sacraments, without which (if sufficient age and means be afforded us) salvation is hardly obtained. Of the third sort are many humane arts and sciences, as Geometry, Arithmetic, and the like; and whether the multiplicity of our over inquisitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even in divine affairs, may not hither be referred, I refer it to your censure. Sure I am that the revealed will of GOD is the rule of our Actions, and to be ignorant of this, argues either great contempt or negligence, ● approve it not, I altogether condemn it; but for those secrets which GOD hath reserved to himself, they are too wonderful for our knowledge, we cannot comprehend them; and we may not make ourselves his secretaries, nor press too irreverently into his Chamber of presence; sufficient be it for us that we are of his Court, though we be not of his Counsel. Aug. Ignorare velle quae summus magister docere noluit erudita est inscitia. We may not soar too high with the weak wings of our slender contemplation, lest with Icarus, our wings by over near approaching to his glory be melted, and we precipitated into a Sea of miseries if not into the gulf of fire and brimstone. To sum up all in a word, and that in the phrase of a learned Father: Prosper. de Provide. Quae Deus occulta esse voluit, non sunt scrutanda, quae autem manifesta fecit non sunt negligenda; ne in illis illicitè curiosi, & in his damnabiliter in veniamur ingrati. The things which GOD would have secret, are not by us to be searched into, neither are those which he hath manifested unto us, to be neglected; that we be not found unlawfully curious in the one, or damnably ungrateful in the other. Our Saviour's phrase is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye know these things: and these (as you may perceive by the precedents) are but our duties of Charity and Humility, Lessons easy enough: Why do we then affect the knowledge of things so Infinitely above our reach? let us rather descend into our own bosoms, and endeavour to know ourselves: de Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. juvenal. Let us search out every man the deceitful wiles of his own heart:] this is most truly divine knowledge; and we shall find difficulty enough in this, yea so much, that we may say of it, as Caesar once did of the Scythians, Caesaris Comment. Difficilius est invenire quàm interficere; 'tis harder to know ourselves and find out the manifold Meanders of our exorbitant affections, then to overcome them. Let this then be our study, this our endeavour; For whereas other speculations only inform our Intellects, and teach us to know, this reforms our Wills and teacheth us to do; those may perhaps please our fancy, but this directs the course of our actions, and is the only rule of our practice; Which is my second part, the employment of our Will, and follows now to be considered. THE SECOND PART, Reserved for, and prosecuted in a second Sermon. JOHN 13.17. MA 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Happy are ye if ye do them. The place (if Musculus be in the right) is chief objected against them, The second Part. Musculus in loc. who are much conversant in hearing and understanding the word, but little in observing; including both a positive and negative proposition, that as those who know and do are unspeakeably happy, so are those who know and do not, beyond expression miserable: The ground whereof is the absolute necessity of practice to Salvation, and as great insufficiency of Knowledge without it: together with the necessity of joining each to other in its due measure and proportion. For the necessity of our practice, Nature itself reads us a visible Lecture, and points out this way unto us. Every Creature (we see) endeavours to reduce its operative power into act, and to perform those actions, which Nature (it's benign parent) hath conferred: The Fire is always propense to heat, the Sun to illuminate, the Earth to fructify, and the Soul of man to think or meditate on some one of its various objects: Thus are they always busied in the end and scope of their Creation, convincing man their temporal governor of Idleness and folly in the fruitless expense of his time. But were Nature silent, Scripture, (our infallible rule and directory) is as copious for this as authentic: Please you peruse the fourth and four subsequent Chapters of Deuteronomie, Deut. 4. etc. you shall find them replenished with nothing but precepts and exhortations to do the will of the LORD, to observe his Laws, to keep his statutes, ordinances and Commandments, etc. Yea so often are these Injunctions inculcated, as if this lesson were never throughly learned, till repeated in the obedience of their actions. If you ask the LORD with the Psalmist, who shall dwell in his Tabernacle or rest on his holy hill, you shall receive this Answer; Psal. 15.20 the man that walketh uprightly and doth righteousness, Psal. 15.2. If you ask our Saviour, who shall enter into the kingdom of Heaven, he'll answer you, Not every one that saith unto him LORD LORD, but he that doth the will of his Father which is in heaven, Mat. 7.21. Matth. 7.21. Ask him again with the young man, how he may gain eternal life, Mat. 19.17. he bids you keep the Commandments, Matth. 19.17. Inquire of him yet again, who are blessed, he tells you, Luk. 11.28. those that hear the Word of GOD and keep it, Luk. 11.28. If any doubt of the possibility of keeping the commandments, Dub. for that in many things we offend all (as Saint james) we are all gone out of the way, jam. 3.2. we are altogether become abominable, Psal. 14.3. Pro. 24.16. (as the Kingly Prophet.) And the Just fall seven times a day (as the wise King) I confess that in the exact rigour of justice, Resp. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, none is able (as our Adversaries of Rome would fain have it) fully to observe them, yet in a moderate sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they may be truly though but imperfectly kept. For there is a threefold keeping of the Commandments. 1. True and perfect thus no man (CHRIST JESUS only excepted) is able to observe them. 2. Neither true nor perfect: thus Hypocrites seem to keep them, but do nothing less. 3. Lastly, true but imperfect, thus true believers may and must keep them: in this sense Zacharias and Elizabeth walked in all the Commandments and Ordinances of GOD blameless; Luk. 1.6. though not sine Culpâ, yet sine querela, (as doth also every elect Child of GOD,) willingly, uprightly, faithfully, and constantly, and so after a sort perfectly too, by a perfection of parts, though not of degrees. But I return to the path, from whence I have a while strayed. Ask the grand Doctor of the Gentiles (once for all) who are justified, he'll inform you, not the hearers, but the doers of the Law, Rom. 2.13. Rom. 〈…〉 I might be infinite in this subject: You have the same doctrine often repeated by the same Apostle almost in every Epistle of his, seconded by his Fellow-Apostles, james, Peter, and john, and preached by an Angel from heaven, in the Apocalypse. Apoc. 22. But I may not be tedious in a matter so unquestionable. This is the Epitome as well of GOD's Word as man's duty: scarce shall you read any part of Scripture, where it is not either enjoined by precept, confirmed by prophecy, or commended by example; neither should there be any particle of our lives inconformable to it by obedience. What Seneca said of his Philosophy, is more truly verified of Religion: Sen. Epist. 15. & 20. Philosophia (saith he) non est populare arti ficium, nec ostentationi paratum, non in verbis sed in rebus est, nec in hoc adhibetur ut aliqua oblectatione consumatur dies, vel ut dematur otio nausea, sed animum format & fabricat, vitam disponit, actiones regit, etc. So neither is Religion ordained for a Subject of our discourse, a remedy for Idleness, or an employment rather of recreation than labour, as too many in these lose times make it: No, it must be the rule of our actions, the Cynosure of our Conversation, and the Steer of the whole Course of our Pilgrimage. So the vulgar translation reads it. Vita hominis militia super terram, says holy job, job 7. ●. the life of man is a warfare upon earth: this is the truest Emblem of our Christian profession: which the Apostle most divinely amplifies (in the 6. of the Ephesians.) prescribing a complete form both for our Armour and Combat; Ephes. 6. ver 14.15, 16, 17. Put on (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole armour of GOD, the Girdle of Truth, the Breastplate of Righteousness, the Shield of Faith, the Helmet of Salvation, etc. Neither, in this war, may any of us be idle spectators: the power and vigilancy of our grand enemy (being no less than the Prince of the Air, Ephes. 2.2.1. Pet. 5.8. and as a roaring Lion, which walks about continually seeking whom he may devour) requires our exactest care and greatest diligence to withstand him: 'Tis not sufficient, only to sift out his wiles & know his stratagems, we must also bestir ourselves to countermine him and by our indefatigable industry, strive to give him the repulse and overthrow. The life of a Christian (then) must be militant and practical, and by how much the more he bestirs himself, so much the nearer is he to his triumphant recompense: Merces non datur nisi operantibus: He may not expect his Harvest without the Labour of Sowing and Reaping, 'tis the frequent Metaphor of the Schools in their own terms, he must be, messor in viâ, before Comprehensor in patriâ, operative before rewarded, & doing before he can be happy: If ye know these things, happy are ye if ye do them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epictetus. the practice of wholesome precepts (says the Stoic) is the first and especial part of Philosophy (of divinity, say we.) Neither is he a fit auditor of the former (says the great Peripatetic) who is only an auditor, who by reason of his Inexperience, or violence of Passion, is wholly unfit for, or diverted from action: Arist. 1. Eth. Cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Well may these Heathens rise up in judgement against us, who from the glimmering light of nature, or the opinion of moral honesty, gave precepts for the doing, yea and performed more & better actions for substance then Christians from the Light of divine truth, or the assured confidence of an eternal reward. Good GOD, how do we thwart our profession by the obliquity of our actions, appearing outwardly as fair as Helena, but are within as deformed as Hecuba, like a Mountebanks Gallipot, which containing poison within, hath a title importing a preservative. May not that be objected against us, which was once against the Athenians, Athenienses sciunt quae recta sunt, sed facere nolunt: We know the truth, and only truth of our faith and profession, we are many of us more than covetous of knowledge, insatiable hearers, and as frequent in the discourse hereof, as seeming zealous for the defence, and yet how do our actions (like the hand of a false dial) point a contrary way? as if our tongues, which were given us to express the abundance of our heart, had been made of purpose to contradict and belie it; or, that our whole duty consisted in hearing, knowing, and talking of Religion, but it concerned not our profession to practise it. What an incongruity & folly is it (as Lactantius speaks) non in pectore sed in labijs habere bonitatem? to reserve goodness only in our lips, not in our hearts or affections? how little this will profit us, 1. Cor. 13. ver. 1, 2. let the Apostle speak, 1. Cor. 13. Though Ispeake with the tongues of men and angels, and have not Charity, I am become as sounding brass, etc. And though I have the gift of prophecy, and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have not charity I am nothing; nothing in myself, and worse than nothing in the eyes of the Almighty. Be not deceived then, GOD is not mocked with, where he hath bestowed a Talon of knowledge, he requires it with advantage in our obedience, where he hath conferred a large measure of understanding, he expects the like measure of practice: The servant that knoweth his master's will, and doth it not shall be beaten with many stripes, saith our Saviour, Luk. 12.47. Luk. 12.47. Pluribus & gravioribus supplicijs puniotur, quia gravius & iniquius peccavit: as Saint chrysostom, Hom. 27. in Mat. Chrysost. Hom. 2●. ●n Math. Seconded by Saint Austin, Stella, Calvin, Marlorat, and the whole Current of ancient and modern Expositors. He that sins against his own knowledge, sins with a witness. For, as the Apostle, Scienti bonum facere & non facienti, illi peccatum est, james 4. and the last. jam. 4. vlt. To him that knows to do good and doth it not to him it is sin: sin, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin with an high hand. Pray we then with the Psalmist, that the LORD would keep us from presumptuous sins, from premeditated, malicious, and known offences; otherwise our knowledge will tend but to our greater confusion, and make us so much the more inexcusable, as we have been defective in the equivalence of our practice: For, better were it not to have known the way of righteousness, 2. Pet. 2.21. then after we have known it, to turn from the Commandment delivered unto us, 2. Peter 2.21. But I trust we have not so learned CHRIST: 'tis a praecognitum with us, that that Theology which we profess, and that knowledge we have out of the Word of GOD, is ranked among practical disciplines, Aquin. Part. 1. Quaest. 1. Art. 4. whatsoever the Angelical Doctor object against it, in his first Quaest. and 4. Artic. But well may his Theology be more theorical than practic, being stuffed with so many no less elaborate and Metaphysical, then sublimated and superfluous speculations: Yet do his more moderate successors, partly join issue with us, and acknowledge it a Sapience: Sapientia verò dicit Intellectum cum operatione, as Gerson, jacobus de Valent. and others of the Schools. If M. Calvin may be heard among them, his judgement is (and ● suppose it little inferior to theirs) that this Science is not Linguae doctrina sed vitae, Calvin Instit. lib. 3. Cap. 6. vid. etiam D. Pareum Com. in jac. 1.22. nec intellectu memoriaque duntaxat apprehenditur (ut reliquae disciplinae) sed tum demum recipitur, ubi animam totam possidet, fidemque receptaculum invenit in intimo cordis affectu. Instit. lib. 3. cap. 6. This knowledge is seated in the Will and Affections, filling the Heart and Mind with a desire not so much of Contemplation as Action: Yea this knowledge itself, in the HOLY GHOST'S phrase, is Action: For as CHRIST is said, 2. Cor. 5.21. by the Apostle, to know no sin, because he did it not, Aug. in Psal. sic & justitiam ille verè dicendus est nosse qui facit; so is he also said by the Psalmist to know the way of the LORD, Psal. 1●9. who walks constantly in it, by a conscionable keeping of his Commandments. It is observed, Ezek. 3. Apoc. 10. that when GOD had delivered those mystical books to the Prophet Ezechiel and Saint john, wherein his Word was contained, it was commanded them, not that they should read or learn them only, but that they should eat and devour them: intimating that this Word is so to be taken and digested of us in our practice: that (as our daily bread) it may strengthen our hearts, and (as our ordinary food) maintain our life of grace, and preserve us for that of glory. If this be not the end of our knowledge, what a miserable contradiction must there needs be in our conversation? We should seem herein to resemble C. Gracchus, in the Orator, Cic. 3. Tuscul. qui cum largitiones maximas fecisset, & effudisset, aerarium, verbis defendebat aerarium; when he had rubbed and exhausted the treasury, made an Oration in its defence: Lamentable hypocrisy; so much condemned in a Heathen, how odious and detestable in a Christian? As if a professed Grammarian should speak nothing but Barbarismes, or a noted Logician be altogether unable to dispute, or compose an argument. Let me expostulate with the same Orator, Quid verba audiam, cum facta non videam? If I hear only words and see no deeds, if thy hot profession be seconded but with cold actions, thou art at most but a verbalist, and superficial counterfeit. Simil. Thou hast a Sword, the Sword of the Spirit, but so rusted for want of Use, and kept so close in the cankered scabbard, of thy polluted heart, that thou canst neither draw nor use it, for thy own safeguard, or profligating of Satan, thy no less dangerous than malicious enemy. Thou hast a Perfume, but so close kept in the pocket, of thy Corruption, that neither thyself nor any other is benefitted by the fragrance. Instrumenti tota vis in usu consistit, as Logicians: Thy Faith and Knowledge are useful Instruments of thy Christian profession, frame with them the works of Charity, Repentance, and Mortification; or I shall think thy faith as dead in thee, as thou in thy sins and trespasses. In a word, Pietatis laus omnis in actione consistit, Doing is questionless the Badge of a true professor, the Practice of Piety is his proper cognisance; as knowing that he shall not be judged at the last day, so much by his knowledge as actions, when it shall not be demanded of him, quantum sciverit, but, qualiter fecerit, not how learned he hath been, but how good. This eggs him on in a constant resolution of keeping his LORDS Commandments: and if he desire knowledge, it is that he may refer it only to this end or terminus, that he may reduce it to practise: For which end he often prays with that religious Father, Aug. Enar. in Psal. 119. Praebe mihi Domine lucem & intelligentiam, ut intelligere valeam mandata tua, intelligendo servare, servando in aeternum vivere. he's not so curious in his Theory, as careful in his practice, which he knows to be the better part of his profession. Yet doth he not any whit neglect his proficience in knowledge as well as practise; as knowing that this without that is either blind or frantic devotion, and that without this bare and fruitless speculation: Simil. this being as a Ship without a Pilot, in danger every moment, to be gravelled in the sands of superstition, or split on the rock of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that, as an expert Nauticke, but in such a torn vessel, that he dares not commit himself to the Sea, or make use of his faculty: This, as an untamed Horse without a Rider, that as a fair Steed, but unserviceable for war or travel. Each therefore must be linked to other, and become such inseparable mates, that nothing may divorce them, but the dissolution of the subject. — Alterius sic Alteraposcit opem res, Horat. in Art. Poet. & conjurat amicè. What Poets, Mariners, and Naturalists have observed, of those two Meteors, Castor and Pollux, is no less useful for us all; if either appear single they presage a tempest or shipwreck, but it both together, serenity and safety. So if both these concur in the life of a Christian, they are an infallible Symptom of his eternal happiness, but if severed, they foreshow his ruin and destruction. Hypocrates twins were never so nearly united either in birth, natural disposition or affection, as these two ought to be to make up a perfect man of GOD, wise unto salvation. Yet, I know not how it comes to pass, but so it is (and 'tis a truth no less lamentable than strange) that these two, which ought to be so individually united, are such Strangers each to other, and they which should be such entire brethren, stand at such distance that they prove like Eteocles and Polynices, living and dying in perpetual enmity: as if they had shaken hands, and took a perpetual farewell at the Fall of Adam, vowing never afterwards to see one another's face. For, see we not the most unlearned (or at farthest, not very expert in any kind of learning) most employed in the practice of moral good duties, and (as they suppose) the true worship of GOD, whereas the greatest Clerks are so filled up with with aery speculations, that they have little or no room left for practical obedience. This made Saint Austin exclaim against himself and his Complices, Aug. lib. 8. Confess. Cap. 8. a little before his Conversion, with a Surgunt indocti & caelum rapiunt & nos cum doctrinis nostris, ecce ubi volutamur carne & sanguine: The unlearned press into Heaven by violence, but we (for all our learning) continue in the filth of our sins, and wallow in the blood of our iniquity. I would this gravamen were not too apposite for these times, when School niceties, verbal difficulties and perplexed Logomachia ', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrust out all serious meditation of practical duties: Dum in verbis pugnd est, Hilar. ad Constant. dum in no vitatibus quaestio, dum in ambiguis occasio litis, dum in consensu difficult as est, jam nemo Christiest, was the complaint of another Father, fitted (I fear) of purpose for us of these times; who are more nominal than real, superficial then Solid Christians, and with Aesop's Cur, catching at the shadow, we lose the substance of Religion. 'Twas the observation of his late learned Majesty, K. james in Aphor. (and beyond exception true) that the Devil, where he cannot have the whole, seeks ever to have one part of the soul, which he may come easiest by; in Protestants the Will, in Papists the Understanding, they being ignorantly practical, we sciently idle or perverse, neither perfect Christians, while we want an essential part of our profession. The like may we observe in the infant age of the world: After the true worship of GOD (by Caine's wicked seed long suppressed) was restored by Seth and Enosh, Gen. Gen. 4. vlt. 4. vlt. Corruption of life crept in, and brought a Deluge on the Primitive world, Chap. 6. So, after the truth of Christianity was by laws established under Christian Emperors, open persecution ceasing, Depravation of manners crept in, and brought a Deluge of miseries on the Visible Church: as the Centuryes may more fully inform you. And now, even now, (to our grief and shame be it spoken) when the light of the Gospel shines at the highest in its full glory and splendour; how great a Defection is there in the Course of our lives? as if we endeavoured of purpose to talk in darkness in the midst of light, and affected to grope at noonday, when we rather might and ought to run the way of his Commandments. So truly may that Complaint of Tertullian, be taken up by us; jewel Apol. ex Tertul. O miseros nos qui Christiani dicimur hoc tempore, Gentes agimus sub nomine Christi! We profess Christianity, but live like Heathens, we would seem Saints but our actions beseem Devils. 'Tis not unworthy your notice, to observe the triple plea of the most part of men among us, and those of different professions: the mere formal and ignorant Protestant, pretends his good meaning, the stricter and preciser his good Faith, and the Papist his good works: But till all these concur, they are not sufficient severally to make a good Christian. A true and lively faith is that on which the most of us build the assurance of our salvation, but if this be as true and lively as supposed, it cannot be but operative, good works and actions proceeding as necessarily from it, as heat from the fire, light from the Sun, or wholesome fruit from a good tree: and so much doth the very Etymology of the word import, Fiat quod dictum est, dicitur inde Fides. True it is we put neither merit of Condignity nor Congruity in good works, nor make them the Cause either of justification or Salvation, as we shall anon manifest; yet do we maintain (contrary to the no less impudent, then unjust calumniation of our adversaries) their Necessity both to Sanctification, and eternal happiness, (so the subject be capable of, and disposed for the performance:) and affirm, that though by good works causative no man is or shall be, yet without good works consecutiuè no man can be justified. We willingly embrace the wholesome advice of their primesupposed founder, in his 2. Epistle, Chap. 1. verse 10. 2. Pet. 1.10. to make our Calling and Election sure, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by good works: So fare are we from teaching the people a licentious course of life, or rejecting works of Piety and Religion, that we make it the sole testimony of the liveliehood of our faith, and the assurance of our calling, and eternal inheritance. If they require a more particular view of those reasons which we● allege for the necessity of works, I refer them to any of our neoterics, where they may both see and blush at their as false as malicious scandal. Briefly, (that I may at once stop all their clamorous mouths) we affirm the necessity and enjoin the performance of good works, both in respect of GOD, our selves, and others. 1. In respect of GOD; that we may glorify him as our Father, Matth. 5.16. obey his will as our King, 1. Thes. 4.3. and testify our gratitude to him, Rom. 12.1. as our Creator, Redeemer and Sanctifier. 2. In respect of our Selves, that we may discern the truth and liveliehood of our Faith; Mat. 7.18. jam. 2.17. as also, that it may be exercised, Rom. 8.13. nourished and corroborated thereby; that we may ascertain ourselves of our Election, 2 Pet. 1.10. and remission of sins; that we may avoid punishments both temporal and eternal, Mat. 7.19. 1. Tim. 4.8. and obtain those rewards of our obedience, both corporal and spiritual, which are annexed to good works, by GOD's free and gracious promise. 3. In respect of others, that we may edify them by our pious example, 2. Cor. 4.15. that we may gain unbelievers from their infidelity, 1. Pet. 2.12. and lastly that we may avoid all scandal, Rom. 2.24. to which our profession is or may be liable. I might instance in all, and spend myself in the prosecution of each of these particulars, if either necessity required, or time would permit, but I must be compendious. These are the true ends and genuine Causes of our good works, which although they produce nor such effects or so frequently as could be wished, yet do they leave behind them more testimonies of Charity and pious munificence, than their doting fancies of merit and satisfaction: Witness our Hospitals, Colleges, Libraries, Schools, etc. newly built or augmented: which for the short time of reformation, and the shorter means of well-devoted Benefactors, especially those of the Clergy, are more than they can exhibit in a fare larger space: So that now (thankes be to the first mover of their faithful hearts) our Catalogue of charitable Worthies is daily increased, and the Preachers memory extended in the rehearsal. But leave we them to the glorious reward of their magnificent works; Let our care be that we abuse not their well-intended bounty, by our ill-applying behaviour; by bribery or perjury in our entrance, by voluptuous luxury in our continuance, by disdainful Ingratitude, or haughty ambition at our departure: but remember that precept of our LORD, Deuteronomie 6.11, 12. Dent. 6.11, 12. Now that we enjoy houses full of good things which we filled not, wells which we digged not, vineyards and Olive-trees which we planted not, now that we have eaten and are full, beware we, lest we forget the LORD our GOD, who hath dealt thus graciously with us. I affect not to be an Ibis in defiling mine own nest, or a Cham in revealing the shame of so indulgent a parent, yet give me leave to add a well-wishing Caution or two in a word and I have done. And first let me advise those who have the oversight or education of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Use 1 those young and tender plants, the Sucklings of our Academy, that they neither seduce them by their own example, nor suffer them to be misled by pernicious Complices; that they may not suck poison in steed of milk from their mother's breast, and purchase a little smattering of knowledge at so dear a rate as a total depravation of manners: and so, be driven to scandalise, if not revile her after their departure. Let not that be said of our Helicon, which was once of the Pope's Court, Aula tua bonos recipit non facit, mali ibi proficiunt, boni deficiunt; but let our diligence in their nurture make us hear well abroad, and redeem that scandal and part of our lost esteem, which now flies in the tongues of the heedless multitude. Next, for you of riper years; that you would not Nero-like, tear out the bowels of so gracious a mother, by faction or division, but consider, How good and joyful a thing it is for us brethren to dwell together in Unity. Psal. 133.1. You know how near a tie of Brotherbood we have, superadded to that common bond of Christianity; we have not only one GOD for our Father, and one Church for our Mother, but one Academy also, and many of us one College for our Nurse. Let us not then be so factiously contentious, nor let there be such strife between us, for as Abraham said to Lot, We are Brethren. You know the distinction of Philosophers between Action and Faction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this being the employment of an art that of a prudence; so may this Faction of ours well vent itself in artificial scoffs, or some ingeniously wicked Libel, but shows in us little prudence or discretion: Let us rather be conversant in prudent and religious actions, and if any difference arise among us, for Office, Dignity, or Pre-eminence, take Ajax his trial in the Poet: Ovid. 13. Metam. - Spectemur agendo: or that decision for the golden Apple between the three goddesses:— detur digniori; let the worth of our actions challenge the worth of our esteem, and the dignity of our endowments merit the dignity of our place. Lastly, for those among us of the Ministry; that we would inform the people as well by our Actions as Elocution, our Example as our precept, and preach to them viuâ voce, which (as one wittily) is, vitâ & voce; lest what we build with with one hand, we pull down with another, and verify that Romanist's invective, Quod dictis comprobant factis improbant, quod dictis monent ut faciamus, factis monent ne faciamus. True it is, we are to live by precept not example, yet is this a more compendious way to finish a Minister's work: for, as the divine Philosopher, Longum iter per praecepta, Seneca. breve & efficax per exempla. Our examples are usually more powerful than our precepts; whether it be that the Eye works more on the mind, and stirs it up sooner to action, than the Ear, according to the Poet, Segnius irritant animum dimissa per aurem Quam quae sunt oculis subjecta fidelibus, etc. Hor. in Art. Poet. Or, that we have the actions of men always before our eyes, but their Sermons only one hour in a week, or it may be in a Month, or a Quarter, or a Year, or perhaps more seldom, so well are many of us affected to the duties of our Calling. But beware we (B.B.) that our Salt be not unsavoury, Matth. 5. and cast out on the dounghill, that our light be not extinguished and ourselves excluded into utter darkness: lest like Cooks, we be employed only in handling, dressing, and preparing this food of our souls, but taste not the least morsel of it ourselves; or like those builders of Noah's Ark, who made an Ark for the safety of others, but perished themselves in the waters; so we, when we have preached to others ourselves become Castawaies. 1. Cor. 9.27. Let us (then) place in our hearts, as Aaron on his breast the Urim and Thummim, revelatum and perfectum, join integrity of life with solidity of knowledge: Let us endeavour to be as so many burning and shining Lamps, burning with the fire of Zeal in ourselves, and shining with the light of wholesome instructions to others: let the splendour of our lives shine in the faces of the world, and dazzle the eyes of them, whom it may not guide. Then shall we with authority speak what we do, when we do what we speak; Dan. 12.3. then shall we one day shine as the stars in the firmament if we have here shined in this inferior orb amongst our brethren, and by our righteousness converted many to righteousness: Thus when we do what we teach, and practise what we know, then and then only shall we be happy; which is my last particle and follows in a word to be considered, If ye know these things, happy are ye if ye do them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, happy are ye. To omit the manifold Scholastical distinctions of this Happiness or Beatitude: The third Part. Gabr. Biel, Lect. 66. Occam, part. 2. Dialog. Biell and Occam have thus abridged them: Felicity (say they) is either temporal and seeming, consisting only in worldly prosperity, or else spiritual, true and real: this again is either viae or patriae, of our way or country; the former being an operation or perfect disposition fitting us for the later; the later again is either of the Intellect, or Will, the first is the intellectual vision or contemplation of the Almighty, the second is that which fills the Capacity of the Will, and excludes all desire of any farther perfection, joy, or delight: Either of these (the first only excepted) may in a different manner, be understood in the words of my Text: So happy are they that do the Will of GOD, that they are here heirs apparent to the kingdom of heaven, and shall hereafter be invested, and put in actual fruition of it; here they are filled with grace, there crowned with glory. Blessed Reward, for such small pains, Wonderful recompense for such momentary service! But what said I, Reward, and Recompense? Ob. Here may our adversaries of Rome take occasion to insult, and proclaim their doctrine of merits, as if this happiness were theirs by the rule of commutative justice, and that they might challenge GOD of injustice if he withheld it: and so much is the Cardinal bold to affirm, lib. 5. de justificat. Resp. Cap. 1. But let me tell them, that there is, merces gratuita as well as debita, a reward of free grace and bounty, as of due debt or desert: Simil. As an indulgent father may give his Child a great sum of money or large revenues, as a reward for a pleasing letter or well-penned Epistle, which in commutative justice deserve not the thousandth part of his largess: the application is so facile, that I may not spend time in the rehearsal. The necessity and benefit of good works I acknowledge, and you have before heard it, but I deny the sufficiency of their merit: please you hear the Reasons in a word, and I conclude. 1. Their imperfection both of parts and degrees deny them the privilege of desert: For the imperfection of parts, how much good enjoined by GOD's law is omitted, how much evil prohibited is committed, even by the most sanctified and regenerate, (and consequently how insufficient for merit) the Scripture is as copious as evident: peruse (if you please) jam. 2.10. & Chap. 3.2. Rom 7.23. Deut. 27. vlt. with many other places, which I forbear so much as to name that I may not trespass on your patience: that they want many degrees of perfection is no less evident, for the best works of the best and holiest men are as unclean as a menstruous Cloth or polluted rag, as it is, Isay 64.6. 2. Our good works are due debt to the Almighty, and therefore not meritorious; the neglect of them may cast us into hell, but the performance cannot challenge heaven, in as much as we give him but part of his own and when we have done all that is commanded us, we may say (as our Saviour hath informed us, Luke 17.10) we are unprofitable servants, and have done only what we ought; happy we, if so much. 3. Our good works are not our own, and therefore can merit nothing for us: for GOD worketh in us both the will and the deed, Phil. 2.13. neither have we any thing which we have not received, 1. Cor. 4.7. and if the LORD vouchsafe to confer any reward on us for them, 'tis for his own gift's sake, more than our merit: August. de verb. Apost. Serm. 15. Non meritis nostris retribuit, sed dona sua coronat, as Saint Austin. 4. If these works were meritorious, the work and reward should have some equality of proportion, but, inter finitum & infinitum nulla est proportio, as Philosophers tell us: What equality then can there be, between our poor, defective, maimed works, and that Crown of infinite glory? Lastly, we are justified (and consequently past all merit) before the accession of works. GOD'S grace causeth whatsoever merit is in us, but our merit is neither the cause of grace nor glory: Nor do our good works otherwise avail us, then as he accepts them in our only Mediator CHRIST JESUS, and that for his merit and satisfaction imputed to us by faith, and his continual intercession for us at the right hand of his Father. In a word, they are no antecedent cause, but consequent Condition of our justification and Salvation; non praecedunt justificandum, sed subsequuntur justificatum, in Saint Austin's phrase, and in Saint Bernard's, they are via regni non causa regnandi. Thus and thus only are they prevalent and efficacious to bring us to this Happiness mentioned in my Text and purchase for us the Kingdom prepared from the beginning of the world. Should I now enter into a serious discourse of this kingdom and happiness, and endeavour to describe it in its proper colours, I should rather display mine ignorance then increase your knowledge in this unsearchable mystery, and puzzle mine own, rather than inform your understandings. I might herein wisely imitate that Philosopher, who after a long and serious contemplation of the nature of GOD, returned answer, that he could tell what he was not, but what he was went beyond his expression or conceit; So must I ingeniously confess in the language of the Father, Augustine. Facilius possum dicere quid ibi non sit quàm quid ibi sit; non est ibi mors, non est ibi luctus, non est ibi lassitudo, non est infirmitas, non est fames, nulla sitis, nullus aestus, etc. In brief, there is an absolute freedom from all evil both of Sin and Punishment, and a full fruition of all good both of grace and glory, and above all of the chiefest good, GOD himself. For a more particular discovery and information, I refer the Curious (if any be) to the nice Metaphysical scruples of the Schools; where they may perhaps sooner wind themselves into a perplexed Labyrinth of difficulties, than any way satisfy their overdaring curiosity: But for the more moderate, I suppose that of the Apostle will give them reasonable satisfaction: Neither eye hath seen, nor ear heard, neither hath it entered into the heart of man, what joys GOD hath prepared for those that love and fear him, 1. Cor. 2.9. Now sith it cannot enter into us, pray we, that we may enter into it, that by continuance in well doing, we may both seek and obtain glory, Rom. 2.7. and honour, and immortality. And do thou o LORD, vouchsafe to prepare a place for us in those heavenly Mansions, that we with the Saints and Angels already there, may sing perpetual Hallelujahs, and praise thy glorious Majesty for all eternity, and that for the merits of thy dear beloved Son, JESUS CHRIST; to whom with thee and the blessed Spirit, be all Praise, Power, Majesty, Dominion and Thanksgiving, from this time forth and for evermore Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FINIS. Errata. Page 10. line 2. for one read none. and line 17. ibid. ma. 1. for 1 ma or prima. Pag. 14. l. ●. for for read far.