THE fastening Nayle of the chiefe Master of the Assemblies, the great Shep­heards Pegge, driuing home, and making sure, all his former coun­sels, [Page 2] chosen as as a farewell cloze, ma­king and leauing a deepe impression of all his deedes and sayings, as the last strong and loud knole of a Bell, that ends all the Peales going before: A Text that puts life into all other Texts, vrging the life of them, which is the practice of them, and is there­fore aptly and duly pronounced by many at the end of their Sermons: A Sermon, vpon which Text, the world hath as much neede of, as of any one yet extant; the multitude of them, as Statutes and Proclamations wanting yet one to enforce the obseruation of the rest. The necessity of doing, was the scope of our Lords last so­lemne and vncouth action, of gir­ding himselfe with a Towell, rising from his Magisteriall Seate, washing and wiping his Disciples feete. Hee had indeede two other by-ends one mysticall, intimated in his Dialogue with Peter, typifying the great end of his descent from heauen, and begirting himselfe with our flesh, [Page 3] viz. that hee might totally wash our soules in the Bath of Iustification once for all, [...]. and partially in the La­uer of Regeneration so often, as wee soile our feete in the mire of this world by dayly sinnes of infirmity. The other Morall, to set his Disci­ples a patterne of humility and loue, stooping to the meanest Offices of mutuall seruice, without emulation or affectation of priority, which hee foresaw, would else bee the bane of their sacred function. But his third and most principall ayme, was by this his both verball and reall strange kind of lesson, to learne them not so much what they knew not, as the vse of doing that they knew, else would words onely haue serued the turne, and not so much adoe haue needed, but he first does the things, and then expresses his intent, These things if you doe, &c. In this conditionall be­nediction obserue, first, the obiect, on which Happinesse is conferred, and to which it is confined. These things: [Page 4] Secondly, the 2. acts required hereto; If you know: If you do: chiefely, the chiefe of them is, If you do: to which happinesse is foreannexed specially: Happy are you, if you doe.

These things.] The knowledge and practice of these things onely, blesseth, these maine Arch-mysteries of Faith, and these diuine & cardinal vertues of loue and humility, symbo­lized in their ablution, and not the doing or knowing of all the naturall, morall, or manuall Sciences in the world besides.

If one knew all the Circle of lear­ning, and knew, as was said of Berin­garius, all that was knowable, all the rules of Policy, secrets of State, myste­ries of trading, & could execute them all; yet in his such knowing and do­ing he might not blesse himselfe, were not happy, nor so to bee reputed of Christians. The right placing or misplacing of Happinesse, is the Rud­der of a mans life, the Fountain of his well or ill doing; according to which, [Page 5] men take their markes, and shoote right or wrong, all the actions of their liues. He that admireth in his heart, and blesseth with his mouth, any o­ther Idol of Good, in stead of this on­ly true good, must needs misse of his end, & be a miserable man, grosly mis­taking his markes, as silly country people, that oftentimes giue termes of Honours and Maiesties to meane persons. So doe most people, when they transferre this transcendent word, and stately thing, Happinesse, vnto any shadow of skill, saue of these things, to which it is perpetually re­strained in Scriptures, Psalme 1. Luke 11. Iames the 1. Insomuch that Christ himselfe was displeased when they bestowed it on the Paps & Wombe of his Mother, in comparison of hea­ring and keeping his Fathers will: Heere then, and heere only is to bee found the lost Iewell of Happinesse, which well may we likened to a Stake set vp in the middest of a Field, which blinded men groape [Page 6] after, to make the beholders sport at their wandrings.

Augustine tels of a Mountebank, that vndertooke in a City of great tra­ding, to tell euery man his wish, which was in his fallible coniecture, to buy cheape, and sell deare. But here, he who hath made, and knoweth the hearts of all, tels euery man the end of his desire; and that which is more, shewes him the way of at­taining them. Those things if you know, and if you doe them, happy are you.

This first, If, prouidently premixed, and cautelously presupposed by Christ, intimates, that knowledge must be the Pilote, Guide and Vsher of Practice, else superstitious deedes done by roat and randome, the blind Whelpes of ignorant deuotion, God regards not. Good workes, the fruits of faith, & children of a Beleeuer that knowes what he does, such are only pleasing in his sight. Christ diuinely foresaw the diuelish policy of subtill [Page 7] worldlings, that would cry vp practice, to cry downe knowledge, as cunning Papists wil extol S. Iames, to disparage Saint Paul, praise good meanings, & works, with an euill eye to hearing Sermons, and reading good bookes, and carnall Protestants be euer com­mending reading, to disgrace preaching; and another sort euer tal­king of a good heart, a good mea­ning, and the power of Religion, euer disliking all shew and profession of it; which, if well obserued, are the least and worst doers in a Conntry. Which Satanicall Sophisme, Saint Iames deepely preuents; who, though the chiefe aime of his Epistle, was, to vrge Hypocrites to bee Doers, and vaine boasters of iustifying faith, to iustifie their Faith by their workes: yet forelaid this Caueat, Be swift to heare; Needfull euen in these hea­ring and knowing times, wherein though knowledge couer the earth, as waters the Sea, yet may the Lord haue iustly a controuersie with the [Page 8] Land, or a great number at least in it, like dry Rocks in the middest of this Sea, who haue not a dramme of sa­uing, and well grounded knowledge. But this is but a pre-requisite to the maine thing heere required, which happinesse is intendedly fore-placed, knowledge▪ being but a step to this turret of Happinesse: Happy are you, if you doe them.

Here's the labour, here is the dif­ficultie, here is the happinesse, in the coniunction of doing with knowing, to practise that wee know; to per­forme the duties prescribed in the Gospell; to beleeue the things to bee beleeued, and to doe the things to be done; the summe of Faith and Loue, sweetly coupled in this significant ab­lution of his Disciples feete.

Three noble ends Diuinitie pro­pounds to her followers: the first and greatest, Gods Glory; the second next to that, mans owne content heere, and saluation hereafter: the last like to the former, the edificati­on, [Page 9] and conuersion of our neigh­bours. In the attainment of these, is a Christians perfection, and happi­nesse, none whereof, bare Theorie shall euer more then come neere. All three, practice ioyned thereto, fully apprehends.

Of these three that must needs be the noblest, which God primarily intended in the Reuelation of his will to mankinde, and Moses oft tels vs is, that wee might obserue to doe them: For if (as Wolphius reasoneth by a distribution) hee had giuen vs his Lawes to preserue onely, he safe­lier might haue committed them to iron Coffers, and Marble Pillars; if onely to talke and prate of them bet­ter to Geese and Parrats; if onely for Contemplation to Owles in Iuy­woods, or to Monks in Cloisters, and not to all sorts of people. His scope sure was not to make triall of the wits of men, who could sharpeliest conceiue; nor of their memories, who could faithfulliest retaine; of [Page 10] their eloquence, who could roundli­est discourse; but of their wils, who would most obediently doe them. This being his chiefe honour to haue his Throne and command not in the Head, and Braines, but in the strong holds of their hearts▪ and liues. For what shall God reward thee, O man, but for that which men praise God for in thee? Now for admirable gifts of Science and Learning, men may admire thee, but they giue God thankes onely for the good they re­ceiue from thee. The Sunne it selfe if it did not shine & giue warmth vnto the creatures, were the glorious hiew of it ten times more then it is none would halfe so much blesse God for it. The men for whom our heauenly Father is glorified, are such vvhose workes shine afore men, who warme the loynes of the poore, and with their knowledge are an eye to the blinde. I can hardly beleeue, that God euer made any creature only to behold, neither Starre, Pearle, [Page 11] Flower, or feathered fowle, onely to shew their glorious outsides; but to haue influence, vertues, and quali­ties, beneficiall to mankinde: much lesse a man to know onely, or an Art onely to bee knowne, but all to his glory, and mans seruice: which to ef­fect, is all the glory of men, and Arts. Some Sciences, I know, in compari­son of others more operatiue, are tearmed speculatiue: but not one of these, whose speculation tends and ends not in some operation, by which man is profited, and God ho­noured; specially Diuinitie, vvhich makes vs his workmanship, not to knowledge, but to good workes, to the praise of his grace. Who com­mends a Schoolemaster, vvhose Schollers can say and vnderstand their Rules, but speake not, and write not any good stiles by them? A Cap­taine, vvhose Souldiers can skill of Militarie termes and orders, vnlesse their Acts and exploits of Warre be sutable? Who praiseth an horse that [Page 12] feedes well, but is not deedy for the race, or trauell; speed, or length. Lit­tle saies the Scripture of the learning of the Apostles, but much of their Acts. These are the richest, and vsu­all stiles of commendation in Scrip­ture. Moses a man mighty in words and deeds: Cornelius, a man fearing God, and giuing much almes: the Centurion, vvorthy of fauour, for hee hath built vs a Synagogue: Dorcas made thus many coats for the poore: Gaius the Host of the Church, &c. such benefactors their workes shall follow them, and praise them in the gates heere, yea at the great Day obtaine that Come you blessed of my Father: for I was naked, and you cloa­thed mee: For such men God is bles­sed of men, and such men shall bee blessed of God in their deeds: and as the more knowing vvithout doing shall procure the more stripes, be­cause God for them is the more blas­phemed: So the more doing with knowing, shall haue double honour, [Page 13] because God was doubly honoured in them. Behold, I come quickly, and my reward is in mine hand, to giue euery man according to his deedes. Blessed are they that doe my commande­ments. If you know them, and doe not, miserable are you; but these things if you know, and doe them, you are the happiest men liuing.

The second branch of happi­nesse, vvherein doing hath the ad­uantage of knowing, is in the perso­nall benefit, consisting in the present sweetnesse, and future gaine accrew­ing thereby: some luscious delight, yea, a kinde of rauishing doucenesse there is in studying good Bookes, ru­minating on good notions, not vn­like that which is in tasting and swallowing sweet meates, vvhich made the Epicure in Aelian, wish his throate as long as the Cranes, but all the benefit is in the strength, and nourishment, it breedeth after cōcoc­tion, when thoughts breed workes, and studies turne into manners; [Page 14] vvhen the fatte pasture is seene in the flesh and fleece of the sheepe. One Apple of the Tree of Life hath more sweet rellish, then ten of the Tree of Knowledge of good and e­uill; vvhich yet vve fondly preferre in our longing, euer since our first Parents teeth vvere set on edge there­withall. For instance, thou findest thine eare tickled vvith an elaborate discourse of temperance, but try the practice of it, and tell mee if it bring thee not in sundry reall com­modities to body and minde, be­yond a poore auricular transient ti­tillation. Were it not for the diffe­rent energie, and efficacie in the heart and life, there might be well-neere as much pleasure in reading the wit­ty commendations of folly, or pride, as in the sound Tractate of wise­dome, and humilitie, I had almost said in the language of fooles, in the reading of Sir Philip, as Saint Peter.

All discourses of Faith, and Hope, [Page 15] are but dry things, in comparison of the acts and practice of them, which are delicate aboue the Hony and the Hony-combe, sweeter then the taste of any Nectar. Some say, the study of the Law is cragged, that if the gaine of practice did not swee­ten it, few would plot vpon Ployden. But I beleeue, few would study Saint Paul, and preach as Saint Paul did, instantly in season, out of sea­son, (quaintly and rarely they might for credit and preferment) but pain­fully, and profitably, I hardly be­leeue they would; feruently and fee­lingly they cannot, except the sweet­nesse of their practice driue and constraine them. Of all men I hold them fooles, that bend their studies to Diuinitie, not intending to bee Doers, as well as Students, and Prea­chers; not much vviser, such as will be professors of Religion, and not practicioners. The Parables in the Talmud fits their folly well, re­sembling them to such as plowe, [Page 16] and sow all the yeere, and neuer reape; to the Grashopper that sings all the Summer, and wants in the Winter: to vvomen euer conceiuing, and euer making abortion, neuer comming to the birth; and best of all, to that of Christ distinguishing Hearers into foolish, that build on the Sand of Hearing, and professing, blowne downe vvith euery puffe of Trouble; and the wise, that build on the Rocke of Doing, vnshakeable. Search all the Scripture, and see, if any Couenants, or Grants, vvere made to Knowing, and not all to Do­ing. Is not the ancient tenour of the Law, Doe this, and Liue? and the Gospell, Beleeue, and liue: which im­plies an act to be done; and that act implying sundry cōsequents & fruits of it. Hee that doth my Fathers will, hee is my Brother and Sister: Not eue­ry one that saith, Lord, Lord; but hee that the doth my Fathers will. To him that doth ill, shall be tribulation and anguish to euery soule, of Iew and [Page 17] Grecian: to him that doth well, shall bee honour and peace, vpon all the Israel of God. Vnto whom shall that Euge be giuen at that great Day, but to the doer? and in what forme? but, Well done, thou good Seruant, that hast not buried thy Talent in a Nap­kin. Hee himselfe expresseth the manner: Behold, I come quickly, my reward is in my hand, to giue eue­ry man according to his workes. Bles­sed is euery one that doth my Com­mandements, that hee may eate of the Tree of Life, and enter thorow the gates into the City. In all which, happinesse in this life, and that to come, is conferred vpon the liuing acts and exercises, not vpon the dead habits of any grace whatsoeuer. In all labour there is aboundance, but in the conceits of the braine, and talke of the lippes, nothing but emptinesse and misery. If one could doe as much as Master Stoughton prints, and many credible witnesses report of the young Gentlewoman of nine yeeres [Page 18] old, that can say euery sillable of the new Testament by heart, and vpon tri­all, not faile in returning a line with­out the right Chapter & verse, & yet practice neuer a iot nor tittle of it, hap­py were such if they had neuer heard word of Gods Word. If one should take paines to get together a great number of songs, curiously set, artifi­cially composed, yea, and knew how to sing or play them, and yet neuer heard them sung or plaid, what plea­sure had hee of them? The prac­tice and vse of all operatiue Arts is all in all, in Diuinity, the chiefe of all: which else is as the Vine, excellent only in the sweet iuice of it, other­wise fit not so much as Pin or Pegge.

Next to Gods glory, and a mans owne good, a Christian placeth much happinesse in winning and edi­fying others: to which purpose, a speechlesse life hath more life in it, then a liueles speech. In 1. Cor. 1. 10 [...]. I rrisistable is the Suada of a good life, aboue a faire profession. Chrysostome calls good [Page 19] works, vnanswerable Syllogismes, inuincible Demonstrations, to con­fute and conuert Pagans: withall, tells vs they haue a louder language then the Sunne and Moone, whose sound yet goes ouer all the world, publishing Gods glory, not in He­brew, Greeke, or Latine, which many barbarous Nations vnderstand not, but in an oratory they can better skill of. An Archer puts not more force into an Arrow he shoots, then the life of the speaker into his speech: whence it comes, that one and the same Sermon, or counsell, in seuerall mens mouthes differ, as much as a shaft out of a Gyants, or Childs shoo­ting. Miracles (sayes hee) are now ceased, good conuersation comes in their place: the Apostles might haue preached long enough without audi­ence or acceptance, had not their mi­racles, as Bells, towled to their Ser­mons, and as Harbengers, made way into mens hearts for their doctrine: by such weapons they con­quered [Page 20] the world, as Gedeons souldi­ers, Theodo. in Iud. [...] the Midianites carrying in one hand the burning Lampe of a good life, and in the other, the loud shrill Trumpets of preaching: otherwise plaine men will answere as Iouinian, to the orthodox and Arrian Bishops, contending about the faith: Of your learning and subtill disputations I cannot so well iudge, but I can well marke and obserue, which of your be­hauiours is most peaceable and fruit­full, and as one Moses, renowned for piety to Lucius, reputed an Arrian Bi­shop, tendring the confession of his faith to cleere himselfe: Ruffinus eccles. hist. lib. 2. c. 10. Tush, sayes he, What telst thou mee of the faith of the eares? Let me haue the faith of the hands: I will rather goe without my installment, then take it of hands imbrued in bloud, bribery, and in­iustice, as all know, and report thine to be. Arguments are darke, and perswasions dull things, to liues and actions, and most people are like Sheepe, easilier following example, [Page 21] then led or driuen by preceps and rules. Let any man make proofe of both. Let a Gentleman or Minister perswade Parishioners to contribute liberally to a Briefe, and set a nig­gardly example, and see how much lesse will come of it, then if hee said lesse, and gaue more. What else mooued Christ, and the Pro­phets so frequently to vse that potent figure, which Rhetoricians, from the speciall vsefulnesse of it call [...], that is, when the Orator seconds and en­liues his speech with some action: as Christ, when heere in my Text, hee girts himselfe with a Towell; and els­where, when hee tooke the Child, and set him in the middest of the A­postles; the Prophet, when hee tooke Pauls Girdle; and the old Diuine in Dorotheus, that bad his Auditor pluck at a great old Tree, which hee could not stir, and at a young Sprout easi­ly pluckt vp; to shew the difficulty of rooting out an old habit, in compa­rison of the beginnings.

[Page 22] The reason is, words are but wind, and vanish into the winde, leauing no print or impression, more then a Ship in the Sea, in comparison of ac­tions which men take markes and no­tice of. This same inartificial argumēt of examples, though Schollers lesse regard it, as hauing lesse art in it, yet is it all the country-mans Logike, as the Martyr that answered Bishop Bonner, My Lord, I cānot dispute, but I can dye for the truth, mooued the spectators as much, as many learned discourses. By this, Christ demon­strated to Iohns Disciples, his Messias­ship, Goe and tell, not what you heard mee preach, but saw me doe, how the blind receiue sight, &c. If I doe not such workes as none other hath done before mee, I desire not men to be­leeue in mee. By these courses, Peter would haue Christians winne their Neighbours; and Wiues their Hus­bands, rather then by tutoring of them. Then would Neighbours fol­low one another to the right Religi­on [Page 23] and true Church, as Tradesemen doe to those Markets where they see them gather wealth, yea imitate their liues, and bring forth fruits as Iacobs Sheepe, if they saw their rods speck­led with works, as well as with words. Thus Monica, Aug. Confes. lib. 9. cap. 9. Saint Augustines fa­mous Mother, taught one of her neighbour Gentlewomen, complay­ning of her churlish Nabal, and won­dring how shee wonne her peruerse husband. Why, sayes she, I obserued his mind, pleased him in all indiffe­rent things, forbore him in his passi­ons, gaue him all content in dyet, at­tendance, and so haue made him first Gods, and then mine by degrees. These are the arts & charmes that if now vsed by Preachers and profes­sors, would conuert multitudes of people, and couer multitudes of sinnes, and cause themselues to shine as starres. These things mind and exercise. These things, if you know, and doe, you shall saue your selues, and those you liue withall, and so [Page 24] bee euery way happy men.

Thus in all these 3 references, you see, that Doing, onely brings in the happinesse; without which, all our Knowing makes and leaues vs, but dis­honourable to God, vncomfortable to our selues, scandalous to others in no neerer termes to happinesse, then Balaam, Iudas, and the Diuell him­selfe, who the more they know, the worse for them: the more sin, & the more punishment: they doe but teach God how to condemne them. If knowing made vp happinesse, 1. Vse of re­proofe. England were an happy Nation, our times as happy as euer any: but if do­ing bee required, great is the felicity of both. Of which shall I complaine in the words of Seneca? Malint disputare quàm viuere. Men now a­dayes chuse rather to discourse, then to liue, study stiles, rather then deeds; Scire vt sciantur. or in Bernards, Men desire knowledge, to be knowne by it: or as Anacharsis taxed the Athenians for v­sing their money, Nummis ad nu­merandum, sci­entia adscien­dum. to count withall; and knowledge, to know withall: or as [Page 25] Tully of the Philosophers, Cum Philosopho­rum vita misera­biliter pugnat oratio. that their liues and their discourses misera­bly crossed one another: the truth is this, a plethory, and dropsie there is of hearing, and reading; a dearth and consumption of doing; most e­uer gathering, neuer vsing: not vn­like some old Vniuersitie Droanes, euer in studying, and learning, ne­uer preaching, or venting their stu­dies. Like tedious Musicians, euer tuning, & neuer playing; or like the Changeling Luther mentions, euer sucking, neuer battling; or like dy­ing men, and sicke of apoplexies, ha­uing their senses, memorie & speech: but no facultie Loco-motiue, no power to stirre hand or foote. Few (I confesse) troubled in these times with the deafe and dumbe spirits, but most hauing withered hands, and dryed armes, and lame feete.

This same want of doing what wee know, what does it else but make common people blaspheme God? doubt vvhether all Diuinitie bee [Page 26] but Policy, & the Scriptures a Fable? Verily, the Atheisme of the times hath this for the principall fountaine and pretext. There was a woman late­ly liuing, much spoken of in some parts of this Land, liuing in professed doubt of the Deity, after illuminati­on, and repentance hardly comfor­ted; vvho often protested, that the vicious and offensiue life of a great learned man in the Towne where she liued. occasioned those damned doubts. This opens mens mouthes, and giues the hint of all blasphemies, scornes and scoffes of Religion. Such as he broke vpon the Iesuites, whom in forraine Nations they call Apo­stles. The old Apostles, indeed, shew­ed the world Heauen, left the earth to earthly men, got Heauen themselues: but vvee are more beholding to our new ones, they shew vs Heauen, leaue it to vs to purchase, and coo­zen vs onely of earthly possessions in the meane time. This made Linacre reading vpon the New Testament, [Page 27] the 5. 6. and 7. Chapters of Saint Matthew; and comparing those rules vvith Christians liues, to throw down the Booke, and burst out into this pro­testation, Either this is not Gods Gospell, or wee are not Christians, and Gospellers. Questionlesse, the more any men know, or professe to know, and the lesse they doe, the more doe they dishonour God.

And vvhat are such themselues the better for their knowledge, but as the Preacher experimentally speakes: Hee that increaseth such knowledge, addeth sorrow. Their folly I cannot better expresse, then Erasmus in his Dialogue of a carnall Gospeller, whom he cals Cyclops Euangeliophorus, a swaggering Russian, affecting yet the name of a Gospeller, vvhom hee describes, hauing by one side hang­ing a bottle of rich Sacke, and by the other a Testament of Erasmus his Translation, richly bound & boffed, the Leaues gilt ouer as faire as his life vvas foule, and conditions base. [Page 28] This man hee discouers by certaine Interrogatories, to haue no inward knowledge or affection to the Gos­pell, nor better proofe of his loue thereto, then that hee carried it al­waies about him, and had laid it vp­on the pate of a Franciscan, that had railed on Erasmus, and the new Gos­pellers. To conuince him; hee askes him, What if he vvere tyed euer to carry the bottle at his Girdle, and ne­uer to taste of it; or but to taste only, and neuer to drinke it downe: His answere is, that vvere but a punish­ment Tantalus-like. But vvhat if hee did, as his manner was, drinke deepe­ly of it? He then answeres, It vvould vvarme his heart, refresh his spi­rits, cheere his countenance: So sayes he, would that little Booke, if thou diddest eate it downe; concoct, digest, and turne it into nutriment in thy life, and practice. My meaning is not in this Relation to taxe Bible­carrying, vvhich I hold a better grace then Rapiers, or fans of Fethers, but [Page 29] onely to shew the foppery of them that carry them in their hands, or in their memories or vnderstandings, as Asses do dainty burdens, & taste not of them, haue no fruit of them them­selues. Verily, a man knowes no more rightly then he practises. It is said of Christ, he knew no sinne, because hee did no sinne; and in that sence, hee knowes no good, that doth no good; he that vvill obey, shall know my Fa­thers will; and such as vvill not doe vvhat they know to bee good, shall soone vnknow that which they know, and become as if they neuer had knowne any such matter: it beeing iust with God to punish shipwracke of a good conscience, with losse of the fraught of knowledge; according to that imprecation of the Hebrewes, that if they should abuse their skill in musicke, their right hand might for­get his cunning, and their tongue cleaue to the roofe of their mouthes. From which iust Iudgement I per­swade my selfe, it comes to passe, that [Page 30] many become in matters of Religi­gion, meere skepticks, because they vvould not bee practicks, and that the commonest Religion of our times, is Socrates his vncertainty. Men know nothing now a dayes. It is become a disputable probleme, Whether the Pope be Antichrist, Rome a good Church; whether a man may worship God before pictures, play vpon any part of the Sab­bath, as well as vpon the Weeke dayes; whether election be of fore­seene faith; whether the True Belee­uer may Apostatize? Shortly, I thinke, whether the Scripture be Scripture; and vvhether there bee a God, or no? To conclude, a good vnderstan­ding haue all they that doe there­after: and cursed are all such as know these things, and doe the cleane con­trarie.

Cursed (I say) are they, because they lay a stumbling blocke before others both vveake ones within, and bad ones vvithout, such I say, as [Page 31] know God, and yet deny him in their liues, and are reprobate to euery good word and worke; such as buy by one ballance, and sell by another, Orig. in. Deut. haue a forme of knowledge, which they prescribe to others, and liue themselues by contrary Rules. Of such I vvould I could speake with as much detestation, as Paul writes of them: friends in shew, Phil. 3. but ene­mies in truth to the crosse of Christ. Vncleane beasts, for all their chew­ing of the cud, repeating of Ser­mons, because they diuide not the hoofe; walke vvithout all differen­ces, and iudgement; as if GOD had giuen them their lights to tread in puddles, and gutters withall, to vvalke and wallow in the myre of all filthinesse; vvhich makes men mislike, not onely their persons, but the very Religion which they re­taine too: Some few wise & groun­ded Christians vvill doe as they say, and not as they doe: heare them, because they sit in the chaire [Page 32] of Moses; but the greatest number will loath their sayings, for their doings; as men the good light of a Candle, for the ill sauour the stin­king tallow yeelds, resoluing as the Indians of the Spaniards, what­euer their Religion bee, they vvill bee of the cleane contrary; if such goe to Heauen, they will goe to Hell. I wonder vvith vvhat face such can call themselues Christians, Greg. Nyssen. de nomine Chri­stiani. or vvith vvhat eares heare them­selues of called. Does any man looke to bee called a Carpenter, that neuer squared Timber, or erected frames? What if neuer so skilfull? I say of all such skill, as Cato of superfluous vselesse trifles, They are deare of a farthing, that are good for nothing.

Oh rather let vs al lay claime to that honorable name, doe the workes of Christians, and thereby approoue our selues to God and man, as the Angell to Manoah, who being asked of his name, made answere, It was [Page 33] wonderfull, and did wonderfully, as­cended in the flame, and made good his name by his action. Heere is the labour, and heere lies all the difficul­ty, the Maximes and Sanctions of things to be done, and beleeued, are but few, conteyned in briefe Summa­ries, but the incentiues, motiues, di­rections, repoofes, Sic Epicttetus de Philosophia. and such like ap­purtenances of practice: these make volumes swell, these lengthen Ser­mons, and multiply bookes. The art of doing, is that which requires stu­dy, strength and diuine assistance. Do the sinnes that swarme in our times, proceede from ignorance, or inconti­nence rather, and wilfulnesse? It were happy if men had that Plea, if the light were not so great, the times and the Nation had not sinne. May wee not vse the Apostles ordinary incre­pation and exprobation? Know you not, that Idolatry, Swearing, Sab­bath-breaking, Drinking and Whoo­ring, are sinnes? Know you not that for these things comes the an­ger [Page 32] of God? Is any so simple, that he knowes not the tenne Commande­ments, and the summe of the Gospell? yet how desperatly do men rush vp­on these Pikes, carelesly, wittingly, and willingly, seeing the Gulfe, and yet leaping into it? Many condem­ning themselues in Medeas termes, see the better, and yet follow the worse, hauing no heart to leaue that they see to be euill: as if men thought that ig­norance only should condemne, as if God should onely come in flaming fire, to render vengeance vpon poore Pagans, Sauages, and Indians, or He­retikes, that know not the truth, and not much more vpon his owne ser­uants, that knew and refused to doe his will.

The Infidell disputes against the faith, Aug. lib. 4. contra Donat. the impious liues against it; the one denies it in termes, the other in deedes; and therefore both shall bee held as enemies to the faith, and ne­uer attaine saluation: of the two, it is worst to kick against the prick; one [Page 33] sees, then to stumble in the darke at a block, one sees not. But heere is the chiefe cause of all impiety, illuminatiō is easie, sanctification is hard to flesh and bloud, requires crossing and ma­stery, yea crucifying of our lusts, wils and affections, which is not done without much prayer and trauell; and therfore men neglect that, & content thēselues with the easier and cheaper worke. Vpon this therefore do I wish Christians would set prices, & spend their studies, euen about the art of do­ing. But how shall we attaine this fa­cility and faculty of doing? I an­swere, to wish it, and heartily to desire it, is halfe; yea, and the best halfe of the work, as Socrates was wont to say, Hee that would bee an honest man, shall soone bee one, and is past the hardest part of the worke. To affect goodnesse aboue cunning, is a good signe, and a good helpe, and step to be such an one, especially when this desire breeds prayer for power to do, knowing that without Christ, wee can [Page 36] doe iust nothing, but lye becalmed & vnable to moue or promoue, as a Ship on the Sea, a Mill on the Land, without the breath of his Spirit. And this I commend as the best and first generall helpe of practice, that euery morning, and in the enterprize of all thy affaires, thou acknowledge thine owne disability, or rather deadnesse to euery good worke, and commend thy selfe to the worke of his grace, for the will and the deede: for pre­uenting, and subsequent; operating, and co-operating; perseuering, and perfecting grace: intreating him not onely to regenerate thee, and giue thee new Principles of motion, but to renew his inspiration vpon euery new act of thine, that by Christ, or rather Christ by and in thee, may doe all things, pray as if thou hadst no will, vow as if there were no grace, that is seriously both.

Secondly, in the vse of all meanes of practice, when thou goest to heare, reade or meditate, pray and desire, [Page 37] thou maist light vpon profitable and pertinent Themes, Bookes, and Ser­mons, applicatory, and leuelling at thy selfe and Orations, as if made for thee rather then for any body else: desire not to gather Flowers, but Pot-herbes, and Fruite. Charmes are said to haue no effect, vn­lesse one goe with a beliefe vnto them, I am sure no meanes or­dinarily will doe thee any good, vnlesse thou goe with a mind to bee bettered by them.

Thirdly, in the vse of these, attend to thy selfe as well as to the matter, haue one eye and eare fixed on what is said, and another on thy selfe; lay thy selfe to the rule, and say, What is this to mee? how doe I and that agree? Bee not as little chil­dren, who while they are loo­king in the Glasse, thinke onely it is the babies face, and not their owne: obserue not in hearing a Sermon, the pleasing sound of the Pipe, but how thou dancest thereun­to; [Page 36] in reading of the Scriptures, at the end of euery period, aske thy heart, How doe I practise this? or, How does this reproofe taxe mee? This promise cōfort me? When thou art well perswaded to doe any thing, resolue throughly to doe it; and when resolued, dispatch, and execute it speedily.

Fourthly, after the Sermon is en­ded, stay not, as the common manner is, Now the Sermon is done: but consider it is not done, till thou hast done it; after reading and hearing, do as men do after dinner; sit awhile, con [...]oct it by pondering of it, digest it, and after draw it out into action. So doe such as learne Musike, or wri­ting, they play ouer their Lesson, write after the Coppy: this I thinke Paul meant, when he saith, [...], I ex­ercise my selfe to haue an inoffensiue conscience, &c. Most erre grosely in the faile of this, thinking it enough to retaine it in memory, to repeate it ouer, seruing diuinity as absurdly, as [Page 37] the country-man his Physike, who being bidden to take his bill or receit, tooke it home, and carried it in his pocket, and after, finding no ease vpon his complaint, being directed to take it in posset-Ale, put the bill in a Cup, but neuer tooke the ingredi­ents prescribed into his body: and looke how much good his Physike did him; so much good will diuinity doe vs, taken into our memories, and tongues, and no further.

Fifthly, in all thy talke, discourses and counsels to others, lick first thine owne fingers: that wiseman is a foole, that is not wise for himselfe; and yet many such there bee, that can preach and write good bookes, like Tusser, that wrote well of Husbandry, and was the most vnthrifty husband him­selfe that euer water wet.

Sixthly, & lastly, in all thy priuy rec­konings with thy selfe, which must be duely obserued at the cloze of euery weeke, month and yeere, lesse and more solemnely, obserue what thou [Page 40] hast done, consider if thou shouldst keepe a Diary or Iournall, as many thriuing Christians doe, what acts it would record, when I goe out of the world; what, shall the world say, hath this man done singular, or memora­ble? Take such accounts of thy selfe dayly, as Masters of their Iourni-men and Apprentices: as Pharaohs Task­masters, of the Israelites: Where is the worke done this day? lest thou bee as Huntsmen and Faulco­ners, that haue toyled all the day, and haue no quarry or roast at night.