HVmility is fitly compared by S. Aug. de verb. Dom. Austen, to an edi­fice, where, the lower the foundation, the [Page 2]higher and surer may bee the structure: And as fitly may this building type out unto us the mysticall body of CHRIST: where CHRIST IESVS (by the confession of the Apostle, 1. 1. Cor. 3.11. Cor. 3.11.) is the Foundation, and we by many joyntures and couplings make up the whole structure of his Church: Now how low this foundation was layed, how farre hee humbled himselfe, 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 finde him (under whose feete, the earth and the inhabitants [Page 3]are but as a footstoole) wa­shing the feete of his Disciples; not out of any theatricall vaine-glory, or Customary Ce­remony, but from a sincere af­fection of lowlinesse and Humili­ty. Where in performing so meane a service to the most servile and dishonorable parts of his owne servants, yea and among the rest of his Betrayer, he gave them a rare example of mutuall Charity, Benevolence, and Humility. Doth Majesty so farre stoope to misery, heaven to earth, GOD to man, the LORD to his Slaves? whither then shall miserable Man hum­ble himselfe? Dust, dung, nothing, are termes sutable e­nough to his fraile condition. How vile then is a proud man, [Page 4]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 M ^r. Calvins censure, that hee which submits not himselfe to the meanest of his brethren, de­nies CHRIST to be his LORD and Master.

The Disciple's Intellects were now sufficiently informed a­bout this vertue of Humility, both by their Masters 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 bee ignorant that all morall vertues are sea­ted [Page 5]in the Will, the practicall fa­culty of the soule to know them therefore and not doe them, would be no more beneficiall, then to see a treasure and not possesse it: their doing must proceed as farre as their know­ledge: Dwell they may not in Aëry speculations, their actions aswell as his must be exempla­rie: their Saviour had ioyn'd his precept and example toge­ther, and they must exactly ob­serve his method, (for imitate him they may in his moralls, though not in his miracles:) They have now their Commis­sion, up they must and be doing, If yee know these things, happie are yee if you doe them.

My Text is the perfect Idaea of a Christians life, [...], [Page 6]his whole duty consisting both of know­ledge and practise, and therefore fitter to be compounded then divided: for so you see them here conjoyned by our Savi­our, 'twere impiety to sever them, quae Deus conjunxit ne­mo separet; let their league re­maine 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 kinde of Argumentati­on, whose both ground and sum­mary Illation is this, They that know and doe are happy.

The parts ranke themselves [Page 7]naturally as the materiall termes; whereof the first is Knowledge, [...], if yee know these things] the second, Practise] [...], if yee doe them] the third, the issue and benefit of both, Happinesse, [...], happie are yee] The first is the onely ornament of the understanding, Knowledge] The second the whole employment of the Will, Practise] The third the consummate perfection of the whole man, Happinesse. Of these in their order, and first of the first, the Ornament of the Vn­derstanding, Knowledge, [...], if yee know these things.

If I might not seeme to tri­fle before so Iudicious an Au­dience, I. Part. the first particle (if) should not escape mee, which [Page 8]is not here dubitative, but (as in many other places) supposi­tive: For the lesson taught was easie enough, especially to the apprehension of an Apostle or Disciple of CHRIST's, layed downe so evidently by the pre­cept and example of their Master; so that he could not but con­ceive them sufficiently enfor­med, and consequently this [If yee know these things] is the same with [yee know them]: But I may not insist on words, when the place and my scantling calls for reall observations.

Knowledge is the maine dif­ference betweene living and in­animate, sensible and insensible creatures; distinct and rationall the onely distinction betweene man and beast: to reject know­ledge [Page 9]then were to abandon hu­manity, to affect Ignorance were to put off man, and become ei­ther a beast or a dead Carkas: Laërt. in vi­ta Aristot. for so the Philosopher in Laertius puts the difference betweene 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, witnes 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 wee recover this decayed Image? Knowledge is the meanes; Would we fructi­fie in grace? the seed and roote must be sowen and grounded in knowledge. That this know­ledge [Page 10]is the first part and act of faith is denyed by one, but such as keepe their proselytes in per­petuall Ignorance: though their owne Peter Lombard (as they challenge him) long since averr'd the contrary: Lomb. lib. 3. Sentent. dist. 24. lib. 3. dist. 24. where hee 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 beleive in GOD, unlesse the knowledge of him be in some measure obtained. And the Angelicall doctor in his ma. 1.2.76. Quaest. 2. Art. distinguishing of in vincible and vincible igno­rance, acknowledgeth the latter to be a sinne, if it bee in those things which we ought and are [Page 11]bound to know: and what those are in his opinion, please you heare him speake for him­selfe: Illa scilicet sine quorum scientiâ non potest quispiam debi­tumactum rectè exercere: vnde omnes tenentur communiter scire ea quae sunt fidei, & vniversalia juris praecepta. Thus farre are the Schoolemen (whom they challenge as their owne) the Patrons of knowledge, so that even in their judgement wee cannot bee faithfull practitio­ners in the Church of CHRIST, unlesse wee bee first competent Gnosticks in his Shoole.

The antient Fathers and our Orthodox Neotericks have been more plentifull abettors here­of: that I may not darken so cleare a matter with a Cloud [Page 12]of Witnesses, Saint Chrysostome and August. Chrysost. Hom. 20. in Rom. shall serve for all; the former of whom, Hom. 26. in Rom. affirmes that our Igno­rance is not a sufficient Apologie for our errours: erit enim quan­do & ignorantiae poenas dabimus, quando scilicet ipsa ignorantia ve­niam non habebit; The time shall come when wee shall suffer for our Ignorance; when Ignorance shall not patronize it selfe, much lesse any other obliquityes. S ^r. August. de Gratiâ & Lib. Arbitr. Cap. 2. The later, in the 2 Chapter, lib. de grat. & lib. Arbitr. is very plenary and punctuall, please you to heare him somewhere a little Epito­mized. Sed nec ipsi sine poenâ erunt, qui legem Deinesciunt, &c. Neither shall they bee without pu­nishment which know not the Law of GOD: for as the Apostle, [Page 13]they that have sinned with­out the Law, shall perish without the Law, but they that have sinned by the Law, by the Law shall bee judged: and a little after: Gra­viùs peccat homo sciens quàm nesciens, nec tamenideo confugien­dum est ad ignor antiaetenebras, ut in ijs quis (que) requirat excusatio­nem: Aliud enim est nescisse, aliud scire noluisse, &c. True it is that he offends more hainously, that sins through knowledge, then he that slips through Ignorance: but we may not therefore flie to Ignorance for an excuse: for 'tis one thing to be nescient, ano­ther to be wilfully Ignorant; this proceeding from the perverse­nesse of the Will, that from the defect of the faculty or meanes of knowledge. the perverse will [Page 14]indeed is most to bee reproo­ved, but yet is not simple Nesci­ence excused from the guilt of eternall punishment: Thus for Saint August. Neither is the in­fallible Touchstone of all such differences, lesse copious in the confirmation hereof. We are expressely commanded to in­crease in knowledge, Col. 1.10. Col. 1.10. And to that intent, the Law (the on­ly meanes of knowledge in it's time) was often proposed by GOD himselfe, to the diligent search and meditation of his people the Israelites. Witnesse, Deut. Deut. 6.6, 7, &c. 6.6, 7, 8. & 9. verses. These words shall bee in thine heart, and thou shalt rehearse them continual­ly unto thy Children, and shalt talke of them when thou taryest in thine house, Iosh 1.8. &c. and againe, Ios. 1.8. [Page 15] This booke of the Law shall not de­part out of thy mouth, but thou shalt meditate therein day and night. David petitions GOD for knowledge, Psal. 143.9. Cause mee to know the way wherein I should walke, for I lift up my soule unto thee: And gives it in especi­all charge to his Son Salomon, to know the LORD, 1. Chr. 28.9. And thou Salomon my sonne, know thou the GOD of thy father, and serve him with a perfect heart, &c. Which the Wise King did no way neglect, but left sufficient testimonie of his abundant knowledge, both by his unpa­ralleld example in it, his large Encomiums of it, and manifold precepts to his sonne (and with him to all the sons and children of GOD) to search and labour [Page 16]diligently for it: you cannot miste of them in his Proverbes; as in Proverbs the 2.2, 3, 4, and following verses: See that thou incline thine eare to wisedome, and apply thine heart to understanding, &c. 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 eare of the wise see­keth knowledge, Pro. 18.15. The lips of knowledge are a precious Iewell, Pro. 20.15. And in the 11. Chapter verse 9. Through knowledge shall the just bee delive­red: As if knowledge were the onely meanes of deliverance from affliction and judgement.

I might bee over-copious, but I hasten. Our blessed Sa­viour himselfe affirmes that [Page 17]eternall life consists in this en­dowment of knowledge, Ioh. 17.3. This is life eternall that they might know thee, the only true GOD, & IESVS 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 justifie many. See heere, that happy worke of our Iustification attri­buted to knowledge, which the Prophet Habakuk (Chap. 2. v. 4) and the grand Apostle of the Gen­tiles (in more then a full Iury of testimonies) assignes onely 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 himselfe often com­plaining of the defect of this [Page 18]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 followes that severe commination of the Almighty, Ah sinfull Nation, a people laden with iniquitie, a seed of evill doers, &c. Intimating, that all their impieties procee­ded from the want of knowledge of their spirituall estate, and consideration of their wayes. 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 Ieremy, Chapter 4. ver. 22. My people is foolish, they have not knowne mee, they are foolish children, they have no understan­ding, &c. and by the Prophet Hosea, Chapter 4. vers. 6. My [Page 19]people are destroyed for lacke of knowledge; because thou hast re­jected knowledge, I will also reject thee, &c. as if all the afflictions and judgements of the Iewes, their Captivity, rejection and ut­ter desolation, had proceeded onely from this defect of spiri­tuall 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 feete; that directing, these walking; that conferring the Insight of good, these the prosecution. Now, how vaine it were for a blinde man to un­dertake a journey; how many dangers he must needs sustaine [Page 20]by the way, yet never attaine his journeys end, none can bee ignorant. Pray we therefore with David, that the LORD would enlighten our eyes, that wee may see the wonderfull things of his Law: that hee would make us to understand the way of his pre­cepts, and then we may add, we wil run the way of his commande­ments: for if we runne 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 knowes not, nor feare the evill whereof he is ignorant. Arist. 3. Ethic. The Philosopher in the third of his Ethicks as­sures us that that can be no ver­tuous [Page 21]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 goodnesse thereof, then Baalams Asse of what shee spake to her Master, or Pilate of the salvation of mankind by delivering our Saviour to bee crucified. In a word, Scientia conscientiam dirigit, conscientia scientiam perficit: Our knowledge must bee the directory of our conscience in it's practise, and our practise the perfection of our knowledge. We must know to doe, before we can doe what wee know.

Blush then ye grand Impo­sters, startle yee mercilesse se­ducers, who are not ashamed to take away the Key of know­ledge from your silly flocke, to plucke out the eyes of your Proselytes, and withdraw the light of the Gospell from them, and then send them that long and difficult journey to heaven. How can the choose but erre, who are thus extruded into more then Aegyptian darknesse? and like the Sodomites, Gen. 19. who were stricken with such blindnesse, that they could not finde out Lots dore, so are these silly ones so blinde in Ignorance, that they cannot finde the gate of the heavenly pallace, or new Hierusalem.

Ignorance with them is the [Page 23]mother of devotion, but Saint Augustine stickes 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 of-spring that she procre­ates. Scripture (the onely meanes of saving knowledge) with them is Inky divinity, ob­scure, a Nose of wax, Albert. Pighius lib. 1 Eccles. Hie­rar. a shipmans hose, the cause of many schismes, errors and heresies; and there­fore the knowledge or perusall 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 ô the blas­phemy of these miscreants! [Page 24]good GOD, that any wretch should bee so audacious, thus to revile that word of his Ma­ker, by which at the last day he shall bee judged, to make his GOD a Lyer and that word of his the cause of schismes errors and heresies which as the Sunne in the midst of his glory dispells the mists of all errors! And here, I might observe a pretty but lamentable contradiction of theirs. The Scripture (say they) containes not all things necessary to salvation, unlesse they add traditions; and yet an Implicit faith shall serve turne for the multitude, without the knowledge of either: what's this but flatly to deny them the meanes of salvation, and to be more mercilesse to their owne [Page 25]people then the Divell him­selfe? for he but allures, they by a consequence compell them to their destruction. Great cause have wee (beloved) to praise the mercies of our graci­ous GOD, who hath freed us from their tyrannicall Injuncti­ons.

Saint Peter would have us bee 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, then the perusall of the Scripture: an Implicit or infolded faith will content them, if they beleeve with the Church, though they know neither what the Church nor themselves beleeve, they imagine they are in the right [Page 26]way to Canaan, when they are led blindfold to Aegypt.

I deny not but that there are in the Church many [...], Babes in CHRIST, and Children in faith and knowledge: I con­fesse 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 generall truth of Scripture, when we want either faculty or meanes for the attaining of that knowledge which affords us a distinct explication of the par­ticulars. But yet were this di­stinct knowledge farre more comfortable and beneficiall to a Christian, and would make his faith both more apparent and reall: Simil. Fire may be in the [Page 27]flint, yet is it both indiscernible and improper till it be stricken out with a steele. Aromaticall odors, while kept close together, have little or no smell at all, but pounded or beaten, fill a whole roome with the fragrance. Costly Merchandize wrapt up in a bundle affects not the buyer, but unfolded, invites him to the procurement. I need not make the Illation, the slendrest In­tellect may supply thus much for an Antapodosis, that the grosse knowledge of this Im­plicit faith, is very imperfect, and hardly sufficient to impose the name of faith upon it, un­lesse it bee unfolded by a more evident view of it's particular objects.

Let their grosse Ignorance [Page 28]then (who affect it) reside within their owne territories, never approach it our Sion; let their confused knowledge, bee their owne confusion; but let us indeavour to cherish and perpetuate that light, which is so happily sprung up, and hath beene so long maintained a­mong us; And happy may we esteeme our selves 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 kingdome 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 unbeleeving Iewes to bee [Page 29]blinded with Ignorance, Isay 6.9, 10. that seeing they might see and not per­ceive, and hearing they might heare, and not understand, Matth. Mat. 13.13. 13. Aeschylus in Prometh. consonant to that of Pro­metheus in the Tragedy: [...], &c. 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 then habits. 'Twas the greatest benefit of Christs propheticall Office, to give know­ledge of salvation to his people for the remission of their sinnes, Luk. 1.77. shame be it for us to reject this knowledge, and frustrate the comming of our Saviour. In­crease wee then daily in know­ledge, and sith we have a triple [Page 30]portion of his grace offered us, let a triple portion of his spirit bee 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 super-added, 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 naturall 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 controversie, whe­ther that eye of reason in a na­turall man destitute of the light of spirituall knowledge of faith and religion, bee sufficient to [Page 31]direct him the way of eternall happinesse? D ^r. Pride­aux Lect. 8. de Salute Ethnicorum. But that I am sa­ved a labour by our Learned Professour, to whom I referre you for satisfaction: onely 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 affirme, August. vbi 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 &c. Sim­ple Nescience doth so farre ex­cuse no man (no not though he never heard that hee might be­lieve) that he should not burne in eternall fire, but onely per­haps that his torment there [Page 32]may be somewhat mi [...]igated: for that of the Psalmist was not spoken without cause, Psal. 79.6. Powre out thine anger upon the Nations that have not knowne thee; nor that of the Apostle, 2. Thes. 1.8. When the LORD shall bee revealed from heaven in flaming fire, taking vengeance of them that know not GOD. And Saint Chrysostome questioning whether spirituall knowledge be to be required of a rustick or Barbarian, makes this answer: Non solùm ab Agri­cola & Barbaro, sed si quis barba­ris ipsis barbarior: so that if it be not in the Counsell of the Al­mighty, to supply him with spi­rituall knowledge, neither is it his pleasure to bring him to his spirituall Canaan, the place of eternall rest. The 18. Article [Page 33]of our Church (which is not usuall with her) proceeds a­gainst the oppugners of this opinion with an Anathema, holding them as accursed, who hold that every man shall bee saved by the Law or sect which hee professeth, so hee frame his life according to that Law, and the light of nature: For holy Scripture sets out unto us, onely the name of IESVS CHRIST whereby men may bee saved. Act. 4.12. But I affect bre­vity: that knowledge is the first act of faith yee haue heard, and I suppose none doubt's it, that without faith 'tis impossible to please GOD; Heb. 11.6. that hee that beleeves not shall bee condemned: that whatsoever is not of faith is sinne, Rom. 14.23 is as question­lesse, [Page 34]as the authority of the Penmen is infallible. We may as soone goe to the Indyes with­out a viaticum, as to heaven without saving knowledge and faith in the onely Mediator be­tweene GOD and man: This is it which seasons all our acti­ons and makes them pleasing to the Almighty, with it our greatest sinnes may be remit­ted, and without it our meanest cannot: Nay our best actions without this, are turned to sin, and are but splendida peccata, sinnes guilded ouer with the shew of vertue; for as excel­lently that divine Poet,

If sinne bee an impediment to salvation, morall honesty or civill Iustice (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 mouth'd Father affirmes; that when wee endeavour the constant practise of morall ver­tue and diligently performe what wee can, Chrysost. in Roman. GOD often in mercy supplyes what is wan­ting, and so brings us to the knowledge of his truth; as hee did Cornelius and the Eunuch in the Acts: and whether Plato and Seneca with other Philosophers may not be examples hereof, [Page 36]I will not determine; though there want not authority to uphold it: But I feare, their Ignorance in divine affaires, es­pecially concerning saving faith, countervailed both their knowledge & practise in morall; so Ignorant were they in the midst of all their knowledge.

This ushers in another Cor­rollary, and leades me the trod­den path of that common que­stion, how farre forth Ignorance excuseth an offence: which be­cause every smattering Sophi­ster can resolve with two or three distinctions, and for that I have partly touch't it before, I passe it over with this briefe, and vulgar Thesis of the Schooles; Vid Thom. Aquinat. 1 ^ma. 2 ^de. Quaest. 76. that if it be, simplex, nativa, vel, invita, juris divini, [Page 37]vel humani, seu positivi, Alex. Ha­lens. Biel. Gerson. &c. it may in some measure excuse it, à tanto but not à toto: but if it be grosse or affected, and of those things after which wee are bound to enquire, it augments more then diminishes the fault, and accuses rather then excuses the delinquent; making him (with the drunken man in Ari­stotle) lyable to a double pu­nishment; First, for his fault, Lib. 3. Ethic. and then for his proud and scornefull 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 Iob, thus [Page 38]reject their GOD and his know­ledge with a Discede à nobis, Iob 21.14. De­part from us, for we will not the knowledge of thy wayes, none (unlesse thus willfully blinded) can bee ignorant: no doubt this discede shall one day bee requited with another Discedi­te, Mat. 25.41. depart from me yee Cursed into everlasting fire prepared for the Divell and his Angels.

And yet (B.B. Vse 1) we cannot but cleerely see, and compas­sionately deplore, that there are many thousands in the rurall parts of this kingdome (some of them indeed for want of the meanes, but most for want of Will and affection to spirituall knowledge) that are as blinde and ignorant in di­vine affaires (even in this cleare [Page 39] Sun-shine of the Gospell) 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 doe these Moles else, but shut their eyes against the divine raies of this glori­ous Sunne, affect darkenesse more then light, and like so many Mucke-wormes, confine themselves to their dung-hill, ra­ther then contemplate the Al­mighty in his workes and word? They will not understand nor seek after GOD, but say (at least in their Hearts) as those obsti­nate Idolaters, Ier. 44.16. The word that thou hast spoken in the name of the LORD, we will not heare it: But our Saviour [Page 40]hath pronounced their doome, Iohn 3.19. This is the condemna­tion, that Light is come into the world, and men loved darkenesse 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, Vse 2 your hearts are replenisht with the fullnesse of all both divine and humane knowledge, yee are not onely the Israell, 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 [Page 41]advise you to the performance: lay not up the Talent of your knowledge in a Napkin, but employ it to your owne and others advantage: Hide not your light under a Bushell, nor tread your savoury salt on the Dunghill; but enlighten the darke 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 starres in the firmament, Dan. 12.3. who convert many to righteousnesse, so shall they bee no lesse ac­cursed, Ier. 48.10. who doe the worke of the LORD negligently. Pau­lum sepultae distat inertiae Caelata virtus— Little difference is there betweene a dead man, Horat. and him that hath no energe­ticall [Page 42]actions of life, and as little difference betweene him that buries his knowledge in the closet of his owne bo­some, and him that hath none at all. Not that I would have eve­ry Capritious Novellist adven­ture to come to Bethell, before ever he saw Najoth, to rush in­to the Sanctuary, before ever he saluted the Vniversity, to make a Sermon, before hee can make a Syllogisme, and reade Scripture, perhaps be­fore he has throughly read his Grammer: No, this is as pernitious as it is preposte­rous, and deservedly cryed downe among us; but that you, who are educated among the Prophets, and are for the most part Prophets your selves, [Page 43] vocati sicut Adron, indued with a full maturity of Knowledge and Iudgement, would not stifle those gracious [...], nor envy your Church or Com­mon-wealth the benefit of those gifts, which your GOD hath so freely conferred. The Priests lips should preserve know­ledge, (saith the Prophet) Mal. 2.7. where Peter Martyr's ob­servation is, that the Prophet sayes not that the Priests breast or his heart should preserve it, (though that be also presuppo­sed) but his Lippes, intimating that he should be ready to com­municate it to others, as not be­ing borne so much for his pri­vate good, as the publicke: In a word; yee know these things, happy are yee if yee faith­fully [Page 44]dispence them.

If this were duly perfor­med; perhaps some of the curiosity of our knowledge might bee spared and yet our selves never the lesse happy. 'Twas the royall censure of his late learned Majesty, that hee thought not the greatest Clarkes nearest heaven, K. Iames in Aphoris. for that much of their knowledge is superfluous: hee exemplifies in the great Cardinall, who makes 400. Que­stions of Faith, and scarce ten of them which concerne our salvation to understand. Saint Chrysostome indeed wills us to ascend to heaven in our con­templation, Christ. Hom. 4. de Natu­ra Dei. but [...], with­out phantasticall curiositie; but that by the meditation [Page 45]thereof we may better both our selves and others in hope of the fruition.

You know how many of the Bethshemites were slaine, 1. Sam. 6. for prying too boldly into the Arke: 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 Coun­sells of the LORD of hosts; as if hee 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 debarre those who are indued with more eminent gifts, whether by nature, In­dustry [Page 46]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 proceede so farre as the bound­lesse Ocean of his secrets, were to attempt an enterprise (like the fabulous Gyants which as­saulted heaven) infinitely be­yond the sphere of their Capaci­ty, and would prove as dange­rous as it is presumptuous: doe not these men puzzle their understanding in steed of en­forming it; and presuming to to bee wise beyond sobriety, ve­rifie that of the Comedian, Ne­nimium intelligendo faciunt vt ni­hil intelligant; Terent. which wee may English in the Apostles phrase, 1. Cor. 8.2. While they thinke they [Page 47]know any thing, they know no­thing yet as they ought. 'Twere good for these men to take the counsell of that elegant Father, Hom. 26. in Rom. Chrysostome Ne vocemus Deum in judicium, &c. Let us not call GOD into judgement, nor enquire why hee left this man and call'd 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 behooves thee to care for thine owne accounts, and how thou mightst reconcile thy Master to thy selfe, thou requir'st an account of him, as [Page 48]if no account were by thee to be render'd.

Aske Philosophers and they will tell you that, Vehemens sen­sibile tollit sensationem, laedit senso­rium; let such curious Inquisi­tors then beware that this too glorious object dazle not the eyes of their Intellects, and burne them, while they thinke with the Fly, but to hover about this light.

Gerson (though himselfe a Schooleman, and you know how many unnecessary Questions they vsually 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 [Page 49] impertinent to salvation: For the first, 1 his Instance is the Scripture, as the Epistles of Saint Paul, the History of the Evan­gelists, &c. wherein though hee fall somewhat short of us, and the truth (who constitute the necessity of this knowledge in some competent measure) yet goes hee beyond his mo­derne Successors, who (as you have heard) make the know­ledge of Scripture not onely unnecessary for their Laity, but many times hurtfull and pernici­ous. 2 Of the second sort are the Decalogue, the Articles of our faith, the doctrine of the Sacraments, without which (if sufficient age and meanes bee affoorded us) salvation is hard­ly obtained. 3 Of the third sort [Page 50]are many humane arts and sci­ences, as Geometry, Arithmeticke, and the like; and whether the multiplicity of our over inqui­sitive [...], even in divine affaires, may not hither bee re­ferred, I referre 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 con­demne it; but for those secrets which GOD hath reserved to himselfe, they are too wonder­full for our knowledge, wee can­not comprehend them; and we may not make our selves his se­cretaries, nor presse too irreve­rently into his Chamber of pre­sence; sufficient be it for us that [Page 51]wee are of his Court, though we be not of his Counsell. Aug. Ignorare velle quae summus magister docere noluit erudita est inscitia. Wee may not soare too high with the weake wings of our slender contemplation, least with Ica­rus, our wings by over neare approaching to his glory bee melted, and wee precipitated into a Sea of miseries if not into the gulfe of fire and brimstone.

To summe up all in a word, and that in the phrase of a lear­ned Father: Prosper. de Provid. 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 haue secret, are not by us to bee searched into, neither [Page 52]are those which he hath mani­fested unto us, to be neglected; that wee bee not found un­lawfully curious in the one, or damnably ungratefull in the other.

Our Saviours phrase is, [...], if yee know these things: and these (as you may perceive by the precedents) are but our duties of Charity and Humility, Lessons easie enough: Why doe wee then affect the knowledge of things so Infinitely above our reach? let us rather descend into our owne bosomes, and endeavour to know our selves: de Coelo de­scendit [...]. Iuvenal. Let us search out every man the deceitfull wiles of his owne heart:] this is most truly divine knowledge; and [Page 53]wee shall finde difficulty enough in this, yea so much, that wee may say of it, as Caesar once did of the Scythi­ans, Caesaris Comment. Difficilius est invenire quàm interficere; 'tis harder to know our selves and finde out the ma­nifold Meanders of our exorbi­tant affections, then to over­come them. Let this then bee our study, this our endea­vour; For whereas other spe­culations onely informe our Intellects, and teach us to know, this reformes our Wills and teacheth us to doe; those may perhaps please our fancy, but this directs the course of our actions, and is the onely rule of our pra­ctise; Which is my second part, the employment of our [Page 54] Will, and followes now to be considered.

The place (if Musculus bee in the right) is chiefly 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 [Page 56]proposition, that as those who know and doe 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 insufficiencie of Knowledge without it: to­gether with the necessity of joyning each to other in it's due measure and proportion.

For the necessity of our pra­ctise, Nature it selfe reades us a visible Lecture, and points out this way unto us. Every Creature (we see) indeavours to reduce it's operative power into act, and to performe those actions, which Nature (it's be­nigne parent) hath conferred: The Fire is alwaies propense [Page 57]to heate, the Sunne to illuminate, the Earth to fructifie, and the Soule of man to thinke or medi­tate on some one of it's various objects: Thus are they alwaies busied in the end and scope of their Creation, convincing man their temporall governour of Idlenesse and folly in the fruitlesse expence of his time.

But were Nature silent, Scrip­ture, (our infallible rule and di­rectory) is as copious for this as authenticke: Please you peruse the fourth and foure subsequent Chapters of Deuteronomie, Deut. 4. &c. you shall finde them replenish't with nothing but precepts and ex­hortations to doe the will of the LORD, to observe his Lawes, to keepe his statutes, ordinances and Commandements, &c. Yea so [Page 58]often are these Injunctions in­culcated, as if this lesson were never throughly learn'd, till re­peated in the obedience of their actions.

If you aske 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 righteousnesse, Psal. 15.2.

If you aske our Saviour, who shall enter into the kingdome of Heaven, hee'l 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. Aske him againe with the young man, how he may gaine eternall life, Mat. 19.17. he bids you keepe the Commande­ments, [Page 59]Matth. 19.17. Inquire of him yet againe, who are blessed, he tells you, Luk. 11.28. those that heare the Word of GOD and keepe it, Luk. 11.28.

If any doubt of the possibili­ty of keeping the commande­ments, Dub. for that in many things we offend all (as Saint Iames) we are all gone out of the way, Iam. 3.2. we are altogether become abominable, Psal. 14.3. Pro. 24.16. (as the Kingly Prophet.) And the Iust fall seaven times a day (as the wise King) I confesse that in the exact rigor of Iustice, Resp. or [...], none is able (as our Adversaries of Rome would faine have it) fully to observe them, yet in a moderate sense, [...], they may bee truly though but imperfectly kept. For there is a threefold keeping of [Page 60]the Commandements. 1. True and perfect thus no man (CHRIST IESVS onely ex­cepted) is able to observe them. 2. Neither true nor per­fect: thus Hypocrites seeme to keepe them, but doe nothing lesse. 3. Lastly, true but imper­fect, thus true beleevers may and must keepe them: in this sense Zacharias and Elizabeth walked in all the Commandements and Ordinances of GOD blame­lesse; Luk. 1.6. though not sine Culpâ, yet sine querela, (as doth also every elect Childe 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 re­turne to the path, from whence I have a while strayed.

Aske the grand Doctor of the Gentiles (once for all) who are justified, hee'l informe 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, Iames, Peter, and Iohn, and prea­ched by an Angell from hea­ven, in the Apocalyps. 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: scarse shall you reade any part of Scripture, where it is not either injoyned by precept, confirmed by pro­phecy, or commended by exam­ple; neither should there bee [Page 62]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, &c. So neither is Religi­on ordained for a Subject of our discourse, a remedy for Idlenesse, or an imployment ra­ther of recreation then labour, as too many in these loose times make it: No, it must be the rule of our actions, the Cyno­sure of our Conversation, and the Steere of the whole Course of our [Page 63]Pilgrimage. So the vul­gar trāslati­on reades it. Vita hominis militia super terram, saies holy Iob, Iob 7. [...]. the life of man is a warfare upon earth: this is the truest Embleme of our Christian profes­sion: which the Apostle most divinely amplifies (in the 6. of the Ephesians.) prescribing a compleat forme both for our Armour and Combat; Ephes. 6. ver 14.15, 16, 17. Put on (saith he) [...], the whole armor of GOD, the Gir­dle of Truth, the Breast-plate of Righteousnesse, the Shield of Faith, the Helmet of Salvation, &c. Nei­ther, in this warre, may any of us be idle spectators: the pow­er and vigilancie of our grand enemy (being no lesse then the Prince of the Aier, Ephes. 2.2.1. Pet. 5.8. and as a roa­ring Lion, which walkes about con­tinually seeking whom hee may de­voure) [Page 64]requires our exactest care and greatest diligence to withstand him: 'Tis not sufficiēt, only to sift out his wiles & know his stratagems, we must also be­stirre our selves 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 practicall, and by how much the more hee be­stirres himselfe, so much the nearer is he to his triumphant recompence: Merces non datur nisi operantibus: Hee may not expect his Harvest without the Labour of Sowing and Reaping, 'tis the frequent Metaphor of the Schooles in their owne termes, he must be, messor in viâ, before Comprehensor in patriâ, [Page 65]operative before rewarded, & do­ing before he can be happy: If ye know these things, happy are yee if yee do them. [...], Epictetus. the practise of wholesome pre­cepts (saies the Stoick) is the first and especiall part of Philoso­phy (of divinity, say we.) Neither is he a fit auditor of the former (saies the great Peripatetick) 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. [...]. Wel may these Heathens rise up in judgement against us, who from the glimmering light of nature, or the opinion of morall hone­sty, gave precepts for the doing, yea and performed more & bet­ter actions for substance then [Page 66] Christians from the Light of divine truth, or the assured confidence of an eternall re­ward. Good GOD, how doe we thwart our profession by the obliquity of our actions, appea­ring outwardly as faire as Hele­na, but are within as deform'd as Hecuba, like a Mountibankes Gal­lipot, which containing poyson 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 then covetous of knowledge, insatiable hearers, and as fre­quent in the discourse hereof, [Page 67]as seeming zealous for the de­fence, and yet how doe our actions (like the hand of a false diall) point a contrary way? as if our tongues, which were given us to expresse the abundance of our heart, had beene 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 speakes) non in pectore sed in labijs habere bonita­tem? to reserve goodnesse 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 speake, 1. Cor. 13. Though Ispeake with the tongues of men and angels, [Page 68]and have not Charity, I am become as sounding brasse, &c. And though I have the gift of prophecie, and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountaines, and have not charity I am nothing; nothing in my selfe, and worse then nothing in the eyes of the Almighty.

Be not deceived then, GOD is not mocked with, where hee hath bestowed a Talent 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 practise: The servant that knoweth his ma­sters will, and doth it not shall bee beaten with many stripes, saith our Saviour, Luk. 12.47. Luk. 12.47. Pluribus [Page 69]& gravioribus supplicijs punio­tur, quia gravius & iniquius peccavit: as Saint Chrysostome, Hom. 27. in Mat. Chrysost. Hom. 2 [...]. [...]n Math. Seconded by Saint Austin, Stella, Calvin, Marlorat, and the whole Cur­rent of ancient and moderne Expositors. Hee that sinnes against his owne knowledge, sinnes with a witnesse. For, as the Apostle, Scienti bonum facere & non facienti, illi peccatum est, Iames 4. and the last. Iam. 4. vlt. To him that knowes to doe good and doth it not to him it is sinne: sinne, and that [...], sinne with an high hand. Pray wee then with the Psalmist, that the LORD would keepe us from presumptuous sinnes, from premeditated, malici­ous, and knowne offences; other­wise our knowledge will tend but [Page 70]to our greater confusion, and make us so much the more inexcusable, as wee have beene defective in the equiva­lence of our practise: For, better were it not to have knowne the way of righteousnesse, 2. Pet. 2.21. then after wee have knowne it, to turne from the Commandement delivered unto us, 2. Peter 2.21.

But I trust wee have not so learned CHRIST: 'tis a praecognitum with us, that that Theologie which wee professe, and that knowledge wee have out of the Word of GOD, is rank't among pra­cticall disciplines, Aquin. Part. 1. Quaest. 1. Art. 4. whatsoever the Angelicall Doctor object a­gainst it, in his first Quaest. and 4. Artic. But well may his [Page 71] Theologie bee more theoricall then practick, being stuff't with so many no lesse elaborate and Metaphysicall, then sublimated and superfluous speculations: Yet doe his more moderate successors, partly joyne issue with us, and acknowledge it a Sapience: Sapientia verò dicit Intellectum cum operatione, as Gerson, Iacobus de Valent. and others of the Schooles.

If M. Calvin may be heard among them, his judgement is (and [...] suppose it little inferiour to theirs) that this Science is not Linguae doctrina sed vitae, Calvin In­stit. lib. 3. Cap. 6. vid. etiam D. Pareum Com. in Iac. 1.22. nec in­tellectu memoria (que) duntaxat ap­prehenditur (ut reliquae discipli­nae) sed tum demum recipitur, vbi animam totam possidet, fidem (que) receptaculum invenit in intimo [Page 72]cordis affectu. Instit. lib. 3. cap. 6. This knowledge is seated in the Will and Affections, filling the Heart and Minde with a de­sire not so much of Contempla­tion as Action: Yea this know­ledge it selfe, in the HOLY GHOST'S phrase, is Action: For as CHRIST is said, 2. Cor. 5.21. by the Apostle, to know no sinne, because hee did it not, Aug. in Psal. sic & justitiam ille verè dicendus est nosse qui facit; so is hee also said by the Psalmist to know the way of the LORD, Psal. 1 [...]9. who walkes constantly in it, by a conscionable keeping of his Commandements.

It is observed, Ezek. 3. Apoc. 10. that when GOD had delivered those mysticall bookes to the Pro­phet Ezechiel and Saint Iohn, [Page 73]wherein his Word was contai­ned, it was commanded them, not that they should reade or learne them onely, but that they should eate and devoure them: intimating that this Word is so to bee taken and digested of us in our practise: that (as our daily bread) it may strengthen our hearts, and (as our ordinary foode) maintaine our life of grace, and preserve us for that of glo­ry. If this bee not the end of our knowledge, what a miserable contradiction must there needs bee in our con­versation? Wee should seeme herein to resemble C. Grac­chus, in the Orator, Cic. 3. Tuscul. qui cum largitiones maximas fecisset, & effudisset, aerarium, verbis defen­debat [Page 74]aerarium; when hee had rub'd and exhausted the trea­sury, made an Oration in it's defence: Lamentable hypo­crisie; so much condemned in a Heathen, how odious and detestable in a Christian? As if a profest Grammarian should speake nothing but Barba­rismes, or a noted Logician bee altogether unable to di­spute, or compose an argu­ment. Let mee expostulate with the same Orator, Quid verba audiam, cum facta non vi­deam? If I heare onely words and see no deedes, if thy hot profession bee seconded but with cold actions, thou art at most but a verbalist, and su­perficiall counterfeit. Simil. Thou hast a Sword, the Sword of [Page 75]the Spirit, but so rusted for want of Vse, and kept so close in the cankred scabberd, of thy polluted heart, that thou canst neither draw nor use it, for thy owne safeguard, or pro­fligating of Sathan, thy no lesse dangerous then malicious ene­mie. Thou hast a Perfume, but so close kept in the pocket, of thy Corruption, that neither thy selfe nor any other is bene­fitted by the fragrance. Instru­menti tota vis in usu consistit, as Logicians: Thy Faith and Knowledge are usefull Instru­ments of thy Christian professi­on, frame with them the works of Charitie, Repentance, and Mortification; or I shall think thy faith as dead in thee, as thou in thy sinnes and trespasses.

In a word, Pietatis laus om­nis in actione consistit, Doing is questionlesse the Badge of a true professor, the Practise of Piety is his proper cognisance; as knowing that hee shall not bee judged at the last day, so much by his knowledge as actions, when it shall not bee demanded of him, quantum sciverit, but, qualiter fecerit, not how learned hee hath beene, but how good. This egges him on in a constant resolution of keeping his LORDS Commandements: and if hee desire knowledge, it is that hee may referre it on­ly to this end or terminus, that hee may reduce it to practise: For which end he of­ten prayes with that religious [Page 77]Father, Aug. Enar. in Psal. 119. Praebe mihi Domine lucem & intelligentiam, ut intel­ligere valeam mandata tua, intel­ligendo servare, servando in aeternum vivere. Hee's not so curious in his Theory, as carefull in his practise, which hee knowes to bee the better part of his profession. Yet doth hee not any whit neg­lect his proficience in know­ledge as well as practise; as knowing that this without that is either blinde or franticke devotion, and that without this bare and fruitlesse specula­tion: Simil. this being as a Shippe without a Pilot, in danger eve­ry moment, to bee gravel'd in the sands of superstition, or split on the rocke of [...]; that, as an expert [Page 78] Nauticke, but in such a torne vessell, that hee dares not commit himselfe to the Sea, or make use of his faculty: This, as an untamed Horse without a Rider, that as a faire Steed, but unserviceable for warre or travell. Each there­fore must bee link't to other, and become such inseparable mates, that nothing may di­vorce them, but the dissoluti­on of the subject.

What Poets, Mariners, and Naturalists have observed, of those two Meteors, Castor and Pollux, is no lesse usefull for us all; if either appeare single [Page 79]they presage a tempest or ship­wracke, but it both together, serenity and safety. So if both these concurre in the life of a Christian, they are an infalli­ble Symptome of his eternall happinesse, but if sever'd, they foreshew his ruine and destructi­on. Hippocrates twinnes were never so nearely united either in birth, naturall disposition or affection, as these two ought to bee to make up a per­fect man of GOD, wise unto salvation.

Yet, I know not how it comes to passe, but so it is (and 'tis a truth no lesse la­mentable then strange) that these two, which ought to bee so individually united, are such Strangers each to [Page 80]other, and they which should bee such intire brethren, stand at such distance that they proove like Eteocles and Poly­nices, living and dying in per­petuall enmity: as if they had shaken hands, and tooke a perpetuall farewell at the Fall of Adam, vowing never after­wards to see one anothers face. For, see wee not the most un­learned (or at farthest, not very expert in any kinde of lear­ning) most imployed in the practise of morall good duties, and (as they suppose) the true worship of GOD, whereas the greatest Clarkes are so fill'd up with with aëry speculations, that they have little or no roome left for practicall obedi­ence. This made Saint Austin [Page 81]exclaime against himselfe 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 vbi vo­lutamur carne & sanguine: The unlearned presse into Heaven by violence, but wee (for all our learning) continue in the filth of our sinnes, and wallow in the bloud of our iniquity. I would this gravamen were not too apposite for these times, when Schoole nicities, verball difficulties and perplexed Lo­gomachia', [...] thrust out all serious meditation of practicall 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 [Page 82]Father, fitted (I feare) of pur­pose for us of these times; who are more nominall then reall, superficiall then Solid Christians, and with Aesop's Curre, catching at the sha­dow, wee lose the substance of Religion. 'Twas the ob­servation of his late learned Majestie, K. Iames in Aphor. (and beyond ex­ception true) that the Di­vell, where hee cannot have the whole, seekes ever to have one part of the soule, which hee may come easyest by; in Protestants the Will, in Papists the Vnderstanding, they being ignorantly practi­call, wee sciently idle or per­verse, neither perfect Christi­ans, while we want an essentiall 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 seede 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 Christia­nitie was by lawes established under Christian Emperours, open persecution ceasing, De­pravation of manners crept in, and brought a Deluge of mise­ries on the Visible Church: as the Centuryes may more fully informe you.

And now, even now, (to our griefe and shame bee it spoken) when the light of the Gospell shines at the [Page 84]highest in it's full glory and splendor; how great a De­fection is there in the Course of our lives? as if wee endea­voured of purpose to talke in darkenesse in the midst of light, and affected to grope at noone-day, when wee rather might and ought to runne the way of his Commandements. So truly may that Complaint of Tertullian, bee taken up by us; Iuel Apol. ex Tertul. O miseros nos qui Christiani dicimur hoc tempore, Gentes agi­mus sub nomine Christi! Wee professe Christianity, but live like Heathens, wee would seeme Saints but our actions beseeme Divels.

'Tis not unworthy your no­tice, to observe the triple plea of the most part of men [Page 85]among us, and those of diffe­rent professions: the meere formall and ignorant Protestant, pretends his good meaning, the stricter and preciser his good Faith, and the Papist his good workes: But till all these concurre, 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 bee as true and lively as supposed, it cannot bee but operative, good workes and actions proceeding as necessa­rily from it, as heate from the fire, light from the Sunne, or wholesome fruit from a good tree: and so much doth the very Etymologie of the [Page 86]word import, ‘Fiat quod dictum est, dicitur inde Fides.’

True it is wee put nei­ther merit of Condignitie nor Congruitie in good workes, nor make them the Cause either of Iustification or Sal­vation, as we shall anone ma­nifest; yet doe wee main­taine (contrary to the no lesse impudent, then unjust calumniation of our adversa­ries) their Necessity both to Sanctification, and eternall happinesse, (so the subject bee capable of, and disposed for the performance:) and af­firme, that though by good workes causative no man is or shall bee, yet without good workes consequutivè no [Page 87]man can bee justified. Wee willingly imbrace the whole­some advise 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 workes: So farre are we from teaching the people a licencious course of life, or re­jecting workes of Piety and Re­ligion, that wee make it the sole testimony of the livelie-hood of our faith, and the assurance of our calling, and eternall inheri­tance. If they require a more particular view of those rea­sons which we [...] alleage for the necessity of workes, I referre them to any of our Neotericks, where they may both see and blush at their as false as malici­ous [Page 88]scandall. Briefely, (that I may at once stoppe all their clamorous mouthes) wee af­firme the necessity and injoyne the performance of good works, both in respect of GOD, our selves, and others.

1. 1 In respect of GOD; that wee may glorifie him as our Father, Matth. 5.16. obey his will as our King, 1. Thes. 4.3. and testifie our gratitude to him, Rom. 12.1. as our Creator, Redee­mer and Sanctifier.

2. 2 In respect of our Selves, that wee may discerne the truth and livelie-hood of our Faith; Mat. 7.18. Iam. 2.17. as also, that it may bee exercised, Rom. 8.13. nourished and corro­borated thereby; that wee may ascertaine our selves of our Election, 2 Pet. 1.10. and remission of sinnes; that wee may avoide punish­ments [Page 89]both temporall and eter­nall, Mat. 7.19. 1. Tim. 4.8. and obtaine those re­wards of our obedience, both corporall and spirituall, which are annext to good workes, by GOD's free and gracious pro­mise.

3. In respect of others, 3 that wee may edifie them by our pious example, 2. Cor. 4.15. that wee may gaine unbeleevers from their infidelity, 1. Pet. 2.12. and lastly that we may avoide all scandall, Rom. 2.24. to which our profession is or may bee liable. I might instance in all, and spend my selfe in the prosecu­tion of each of these parti­culars, if either necessity re­quired, or time would per­mit, but I must bee compen­dious. These are the true ends and genuine Causes of our [Page 90]good workes, which although they produce nor such effects or so frequently as could bee wisht, yet doe they leave behinde them more testi­monies of Charitie and pious munificence, then their doting fancies of merit and satisfacti­on: Witnesse our Hospitalls, Colledges, Libraries, Schooles, &c. newly built or augmen­ted: which for the short time of reformation, and the shorter meanes of well-devoted Be­nefactors, especially those of the Clergie, are more then they can exhibit in a farre larger space: So that now (thankes bee to the first mo­ver of their faithfull hearts) our Catalogue of charitable Worthies is daily increased, [Page 91]and the Preachers memory extended in the rehear­sall.

But leave wee them to the glorious reward of their magnificent workes; Let our care bee that wee 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 dis­dainefull Ingratitude, or haugh­ty ambition at our departure: but remember that precept of our LORD, Deuteronomie 6.11, 12. Dent. 6.11, 12. Now that wee injoy houses full of good things which wee filled not, wells which wee digged not, vineyards and Olive-trees which wee planted not, now that wee have eaten [Page 92]and are full, beware wee, least wee forget the LORD our GOD, who hath dealt thus graciously with us.

I affect not to bee an Ibis in defiling mine owne neast, or a Cham in revealing the shame of so indulgent a pa­rent, yet give mee leave to add a well-wishing Caution or two in a word and I have done.

And first let mee advise those who have the oversight or education of our [...], Vse 1 those young and tender plants, the Sucklings of our Academy, that they neither seduce them by their owne example, nor suffer them to bee misled by pernicious Complices; that they may not sucke poyson in [Page 93]steed of milke from their mothers breast, and purchase a little smattering of knowledge at so deare a rate as a totall de­pravation of manners: and so, bee driven to scandalize, if not revile her after their departure. Let not that bee 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 heare well abroad, and redeeme that scandall and part of our lost esteeme, which now flies in the tongues of the heedlesse multitude.

Next, for you of riper yeares; 2 that you would not Nero-like, teare out the bowells of so [Page 94]gracious a mother, by faction or division, but consider, How good and joyfull a thing it is for us brethren to dwell to­gether in Vnity. Psal. 133.1. You know how neare a tye of Brother­bood wee have, super-added to that common bond of Chri­stianity; wee have not one­ly one GOD for our Fa­ther, and one Church for our Mother, but one Academy al­so, and many of us one Col­ledge for our Nurse. Let us not then bee so factiously contentious, nor let there be such strife betweene us, for as Abraham said to Lot, Wee are Brethren. You know the distinction of Philosophers betweene Action and Faction, [...] & [...], this being [Page 95]the imployment of an art that of a prudence; so may this Faction of ours well vent it selfe in artificiall scoffes, or some ingeniously wicked Libell, but shewes 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 Prehe­minence, take Ajax his triall in the Poet: Ovid. 13. Metam. -Spectemur agen­do: or that decision for the golden Apple betweene the three goddesses: —detur dig­niori; let the worth of our actions challenge the worth of our esteeme, and the dignity of our indowments merit the dignity of our place.

Lastly, for those among [Page 96]us of the Ministerie; that wee would informe the people as well by our Acti­ons as Elocution, our Exam­ple as our precept, and preach to them vivâ voce, which (as one wittily) is, vitâ & vo­ce; least what wee build with with one hand, we pull downe with another, and verifie that Romanist's invective, Quod dictis comprobant factis impro­bant, quod dictis monent ut facia­mus, factis monent ne faciamus. True it is, wee are to live by precept not example, yet is this a more compendious way to finish a Minister's worke: for, as the divine Philosopher, Longum iter per praecepta, Seneca. bre­ve & efficax per exempla. Our examples are usually more [Page 97]powerfull then our precepts; whether it bee that the Eye workes more on the minde, and stirres it up sooner to action, then the Eare, accor­ding to the Poet,

Or, that wee have the actions of men alwaies be­fore our eyes, but their Ser­mons onely one howre in a weeke, or it may bee in a Moneth, or a Quarter, or a Yeare, or perhaps more sel­dome, so well are many of us affected to the duties of our Calling.

But beware we (B.B.) that [Page 98]our Salt bee not unsavourie, Matth. 5. and cast out on the doung­hill, that our light bee not extinguished and ourselves ex­cluded into utter darkenesse: least like Cookes, wee bee im­ployed onely in handling, dres­sing, and preparing this foode of our soules, but taste not the least morsell of it our selves; or like those builders of Noah's Arke, who made an Arke for the safety of others, but perished them­selves in the waters; so wee, when wee have preached to o­thers our selves become Cast-awaies. 1. Cor. 9.27. Let us (then) place in our hearts, as Aaron on his breast the Vrim and Thummim, revelatum and perfectum, joyne integrity of life with solidity of [Page 99]knowledge: Let us indeavour to bee as so many burning and shining Lampes, burning with the fire of Zeale in our selves, and shining with the light of wholesome instructi­ons to others: let the splen­dor of our lives shine in the faces of the world, and dazle the eyes of them, whom it may not guide. Then shall wee with authority speake what wee doe, when wee doe what wee speake; Dan. 12.3. then shall wee one day shine as the starres in the firmament if wee have heere shined in this inferior orbe amongst our brethren, and by our righteousnesse con­verted many to righteousnesse: Thus when wee doe what wee teach, and practise what wee [Page 100] knowe, then and then onely shall wee bee happy; which is my last particle and followes in a word to bee considered, If yee know these things, happy are yee if yee doe them: [...], happy are yee.

To omit the manifold Scho­lasticall distinctions of this Happinesse or Beatitude: The third Part. Gabr. Biel, Lect. 66. Occam, part. 2. Dialog. Biell and Occham have thus abrid­ged them: Felicity (say they) is either temporall and seeming, consisting onely in worldly prosperity, or else spirituall, true and reall: this againe 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 againe is either of the Intellect, or Will, the first is [Page 101]the intellectuall 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 onely excepted) may in a different manner, bee un­derstood in the words of my Text: So happy are they that doe the Wil of GOD, that they are here heires ap­parant to the kingdome of hea­ven, and shall heereafter bee invested, and put in actuall fruition of it; heere they are filled with grace, there crow­ned with glory. Blessed Re­ward, for such small paines, Wonderfull recompence for such momentary service! [Page 102]But what said I, Reward, and Recompence? Ob. Here may our adversaries of Rome take occa­sion to insult, and proclaime their doctrine of merits, as if this happinesse were theirs by the rule of commutative Iustice, and that they might challenge GOD of injustice if hee with­held it: and so much is the Cardinall bold to affirme, lib. 5. de Iustificat. Resp. Cap. 1. But let mee 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 Childe a great summe of mony or large re­venewes, as a reward for a pleasing letter or well-penned Epistle, which in commutative [Page 103] Iustice deserve not the thou­sandth part of his largesse: the application is so facile, that I may not spend time in the rehearsall. The necessity and benefit of good workes I acknowledge, and you have be­fore heard it, but I deny the sufficiencie of their merit: please you heare the Reasons in a word, and I conclude.

1. 1 Their imperfection both of parts and degrees deny them the priviledge of desert: For the imperfection of parts, how much good injoyned by GOD's law is omitted, how much evill prohibited is committed, even by the most sanctified and regenerate, (and conse­quently how insufficient for merit) the Scripture is as co­pious [Page 104]as evident: peruse (if you please) Iam. 2.10. & Chap. 3.2. Rom 7.23. Deut. 27. vlt. with many other places, which I forbeare so much as to name that I may not tres­passe on your patience: that they want many degrees of perfection is no lesse evident, for the best workes of the best and holiest men are as un­cleane as a menstruous Cloth or polluted rag, as it is, Isay 64.6.

2. 2 Our good workes 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 wee give him but part of his owne and [Page 105]when wee have done all that is commanded us, wee may say (as our Saviour hath in­formed us, Luke 17.10) wee are unprofitable servants, and have done onely what wee ought; happy wee, if so much.

3. 3 Our good workes are not our owne, and therefore can merit nothing for us: for GOD worketh in us both the will and the deed, Phil. 2.13. neither have wee any thing which wee have not received, 1. Cor. 4.7. and if the LORD vouchsafe to conferre any re­ward on us for them, 'tis for his owne gift's sake, more then our merit: August. de verb. Apost. Serm. 15. Non meritis no­stris retribuit, sed dona sua coro­nat, as Saint Austin.

4. 4 If these workes were meritorious, the worke and reward should have some equality of proportion, but, inter finitum & infinitum nulla est proportio, as Philosophers tell us: What equality then can there bee, betweene our poore, defective, maimed workes, and that Crowne of infinite glory?

Lastly, 5 wee are Iustified (and consequently past all merit) before the accession of workes. GOD'S grace causeth whatsoever merit is in us, but our merit is neither the cause of grace nor glory: Nor doe our good workes otherwise availe us, then as hee accepts them in our onely Mediator CHRIST [Page 107]IESVS, and that for his merit and satisfaction imputed to us by faith, and his continuall intercession for us at the right hand of his Father. In a word, they are no antecedent cause, but consequent Condi­tion of our Iustification 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 onely are they prevalent and efficacious to bring us to this Happinesse mentioned in my Text and purchase for us the Kingdome prepa­red from the beginning of the world.

Should I now enter into a [Page 108]serious discourse of this king­dome and happinesse, and indea­vour to describe it in it's pro­per colours, I should rather display mine ignorance then in­crease your knowledge in this unsearchable mystery, and puzzle mine owne, rather then informe your understandings. I might herein wisely imitate that Philosopher, who after a long and serious contempla­tion of the nature of GOD, return'd answer, that hee could tell what hee was not, but what he was went beyond his expression or conceipt; So must I ingeniously confesse 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, [Page 109]non est ibi lassitudo, non est infirmi­tas, non est fames, nulla sitis, nullus aestus, &c. In briefe, there is an absolute freedome from all evill both of Sinne and Pu­nishment, and a full fruition of all good both of grace and glory, and above all of the chiefest good, GOD himselfe. For a more particular disco­very and information, I re­ferre the Curious (if any bee) to the nice Metaphysicall scru­ples of the Schooles; where they may perhaps sooner winde themselves into a perplexed Labyrinth of difficulties, then any way satisfie their over-da­ring curiosity: But for the more moderate, I suppose that of the Apostle will give them rea­sonable satisfaction: Neither [Page 110]eye hath seene, nor eare heard, neither hath it entred into the heart of man, what joyes GOD hath prepared for those that love and feare him, 1. Cor. 2.9. Now sith it cannot enter into us, pray wee, that wee may en­ter into it, that by continu­ance in well doing, wee may both seeke and obtaine glory, Rom. 2.7. and honour, and immortality. And doe thou ô LORD, vouch­safe to prepare a place for us in those heavenly Mansions, that wee with the Saints and Angels already there, may sing perpetuall Hallelujahs, and praise thy glorious Majestie for all eternity, and that for the merits of thy dearely beloved Sonne, IESVS CHRIST; to whom with [Page 111] thee and the blessed Spirit, be all Praise, Power, Majesty, Dominion and Thanks­giving, from this time forth and for evermore Amen.

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