Twenty-Five Sermons, Sermon 9

Twenty-Five Sermons · Sermon 9

p. 361A ABSERMON ON

S^t. JAMES i. 22.

But be ye doers of the Word, and not hearers onelyonly, deceiving your own selves.

THis passage of Scripture is S. Iames his Exhortation for an holy, and religious receiving and entertaining the word of God. A duty in it self exceeding useful and beneficial; It is able to save our souls; no less good Dcomes by it, as the Apostle tells in the foregoing verse. Now miscarriages in such weighty performances, are very dangerous and prejudicial. The best things, when they are abused, prove most mischievous. And therefore the Apostle contents not himself to commend this duty to us at large, and in general terms, so it be done any way, it is enough, all is well; but prescribes an holy manner, sets down a strict caveat and proviso, how we should receive the word of God, so that we may reap profit by it, and be blessed in the deed.

So then, the Text it is a strict severe Caveat for the due receiving the word of God. And it is framed in that manner, as is like to be most prevailing, and effectual; and that is, by forewarning us of a great inconvenience and mischief that will befall p. 362us, if we fail in the duty. And so in the words we may observe Atwo Particulars:

1. Officium, the Duty prescribed, and enjoyned us:

2. Periculum, the great Danger we run into, if we fail in the Duty, and miscarry in the performance of it.

First, The Duty prescribed; and in it observe three things:

1. Here is Suppositio officii praevii; A previous preparative Duty presupposed; that is, Hearing of the Word; we must become Hearers, set our selves to attend, and listen to what God speaks to us. That's the Duty necessarily implyed, and supposed.

2. Here is Prohibitio officii erronei; A Prohibition of a gross mistake in performance of this Duty; Beware you err not in this duty of Hearing, and place all your Religion in bare Hearing, as if that were all which God requires of us, to give him the Hearing; That's expressed in this word, OnelyOnly; Be not Hearers onelyonly.

3. Here is Injunctio officii debiti; The main, full, compleat Duty we owe, and must perform, to the word of God, if we look for any good by it. What's that? We must be Doers of the Word; Practise what we Hear, and yield our CObedience to it. That's the first Particular, The Duty prescribed.

Secondly, follows the other Particular of the Text, to enforce this Duty; that's the danger and mischief we shall fall into, if we fail in this Duty, and that will prove to be an heavy miscarriage, We shall deceive our own selves.

First, Come we to the Duty prescribed; and in it, to the

I. First Particular, that's Suppositio officii; The Duty presupposed. The Text premises, and supposes this, That we must be Hearers. And because there are many things that will crave our Daudience, and the ear lyes open to every voyce, The ear is not satisfied with Hearing, saith Solomon, Eccles. i. 8. therefore in point of Faith and Religion, the Apostle limits our Hearing to the onelyonly, and peculiar, and proper Object, and that is, The word of God.

So that here are two things considerable;

1. The limitation of the Matter, that must take up our Hearing, and that is the word of God: And then here is,

2. The prescription of the Duty, this word of God must be Heard, and attended to.

1. Then for the Object. All our religious Hearing must be conversant about this one thing, the word of God. The Text places us, like Mary, at Christs feet, commends unto us that Unum necessarium, that one thing necessary. I will hear what p. 363God the Lord will say, saith David, Psal. lxxxv. 8. Thus when God Abrings his Son into the Church, he confines our Hearing unto Christs Voyce, This is my Well-beloved Son, Hear him, Matth. xvii. 5. Faith hath an ear for no other Voyce, but onelyonly to Christs Voyce, speaking in the Scripture. Rom. x. 17. Faith comes by Hearing, and Hearing by the word of God. 'Tis the indoles, and natural disposition of Faith, to listen to Christs Voyce, and to none but his. My Sheep Hear my Voyce, but the voyce of strangers they will not Hear, Iohn x. Thus Origen expresseth it, Ut naturalis quidam attractus quibusdam inest, ut magneti ad ferrum, bitumini ad ignem; sic Fidei ad Divinum Verbum. As onelyonly the loadstone Bdraws the iron to it, nothing else; so the word of God onelyonly can draw our Faith unto it, and make us fasten upon it.

There are three things we should aym at in our religious Hearing; and all three are the peculiar effects of the word of God:

1. To Enlighten us.

2. To Regenerate, and Reform us.

3. To Save us;

1. It is proper to the blessed Word, to Enlighten us, and to acquaint us with the mind of God. He opened their understanding, Cthat they might understand the Scripture, Luke xxiv. 45. The holy Scripture, that is able to make us wise to Salvation, 2 Tim. 3. 15. And when all comes to all, Saving Wisdome, it is the only Wisdome. By thy Precepts I get understanding, saith David, Psal. cxix. 104. Ignorance of this Word, 'tis the mother and breeder of all errour. Ye err, not knowing the Scriptures, saith Christ to the Sadduces, Matth. xxii. 29. This Word made David wiser then his Elders, for all their age and experience; it made him wiser then his Teachers, for all their craft and policies, Psal. cxix. 98, 99, 100.

2. It is proper to this good word of God, to Regenerate, to Sanctifie, and Reform us. Of his own will hath he begot us with the word of Truth, Iames i. 18. The Word hath Vim seminalem, & plasticam; 'tis the onelyonly proper seed of Regeneration. So saith our Saviour in that holy Prayer of his for his Disciples, Sanctifie them through thy Truth, thy Word is Truth, Iohn xvii. 17. And again, Now are ye clean through the Word which I hauehave spoken unto you, Iohn xv. 3. It, and it onelyonly, can quicken us, and cleanse us; can sanctifie, and reform us.

3. Salvation, it is proper to this word of God. Search Ethe Scriptures, for in them ye think to have eternal life, Iohn v. 39. In other Truths there may be Sal…britas quaedam, in hac salus ipsa …renda est. Some sober Truths may be in other words; but saving Truth is onelyonly to be found in the Word of God. The Angel p. 364to Cornelius, gives this Testimony of it, Acts xi. 14. Send for APeter, he shall tell thee Words, whereby thou, and all thine house shall be saved. It is the main end of the Scriptures, Iohn xx. 31. These are written, that, believing, ye might have life through his Name. 'Tis called, The Word of life, Phil. ii. 16. S. Paul calls this Word of the Gospel, The Power of God to Salvation, Rom. i. 16. 'Tis called The Gospel of the Grace of God, Acts xx. 'Tis the Gospel of the Kingdome, Matth. iv. The Gospel of Salvation, Ephes. i. and so the onelyonly Object of the hearing of Faith.

2. Here is Praescriptio actus. Our Attention and Hearing of this blessed Word, 'tis enjoyn'd us. 'Tis no indifferent, arbitrary Bthing left to our own choyce and liking; come to it at your leisure, or stay at home at your pleasure: but imposed upon us by a strong Obligation.

1. It is enjoyn'd us as a Duty. 'Tis the Preface which God premises to his Law, Hear O Israel. Necessity is laid upon us, and wo be to us, if we do not. So S. Iames, chap. i. 19. Let every man be swift to Hear: Swift, ready, quick, diligent, suffer not a word to fall to the ground. He that planted the ear, shall not he Hear, saith David, Psal. xciv. 9. It follows as strongly, He that planted the ear, shall not he be Heard? Shall we turn the Cdeaf ear to him, who hath given us our Hearing? This Law, 'tis strengthned with a Curse. He that turns away his ear from Hearing the Law, even his prayer shall be abominable, saith Solomon, Prov. xxviii. As if he should say, He who abhorrs to hear God, God will abhorr to hear him. That's no great matter, saith the prosane man; let not him trouble us with Preaching, and we will not trouble him with Praying. Oh, say not so, there will come a time when we would be glad God would hear us, as David speaks, Psal. xxviii. Lest if thou be silent to me, makest as if thou wouldst not hear, I become like them that go down into the Dpit. What said Iotham? Hearken unto me, that God may hearken unto you, Iudg. ix. 7. As it is a Duty, so

2. It is a weighty duty, not sleightly to be esteemed. 'Tis a great part of our Religion. In it we make a real protestation of our allegiance and humble subjection, which we owe to our God. By it we acknowledg him to be the Supreme Lawgiver in his Church. Hear him, was the word by which Christ was declared the great Prophet, and Doctour of his Church.

3. It is a fundamental duty; the prime original duty of our Religion; the breeder, and mother, and nurse of all other Eduties which we owe to God. Hearing, and receiving the Word, it is the in-let and entrance of all piety. As the first insinuations of sin were conveyed by the ear into our first Parents, so the first inspirations of Grace have the same entrance. S. Paul p. 365makes it the first beginning of Religion. Rom. x. 14. How shall Athey call on him in whom they have not believed? How shall they believe in him, of whom they have not heard? Auris, 'tis Os animae, saith S. Augustine. The soul is nourished by the ear, as the body receives nourishment by the mouth.

4. It is a duty exceeding profita…e, and beneficial to us. Many rich and precious Promises are made to the due receiving and entertaining of the word of God. See two main ones in the Context:

1. It is foreign, An engraffed Word; able to alter and change our nature; of a wild Crab-stock, it will make Bit a kindly Plant. Invenit labruscam, saith Chrysostom, facit Olivam. It sanctifies our nature, and makes it fructifie.

2. It is able to save our souls: Isal. lv. Hear, and your soul shall live. There is in it a Divine Power to free us from perdition, to give us entrance and admission into heaven. They have Moses and the Prophets, saith Abraham to Dives; if they listen to them, they may escape this place of …orment, Luke xvi.

5. It is Perpetuum officium; not only a duty and means Cto beget Grace at first, but of perpetual use to encrease and continue it. It is not onelyonly Semen, but Lac; not onelyonly Lac. but Cibus. It is not onelyonly incorruptible Seed to beget us, 1 Pet. i. 23. but Milk to nourish us, 1 Pet. ii. 2. not onelyonly Milk, but Strong-meat to strengthen us, Heb. v. You shall see the date of this duty of Hearing, Psal. xcv. Donec cognominatur hodiè, While it is called to day, hear his voyce; the day of Grace, the day of Life: This bodiè, must be quotidiè; This day must be every day. Consider the multiplicity of duties required of us, the imperfections of knowledg in the best of us, the weakness of Grace that still hangs Dabout us; those same foreign, as S. Paul calls them, the Wantings of our faith, still to be made up; and it will appear, this Hearing of the Word to be a perpetual duty.

We have done with the first Particular, the Duty supposed; Now follows,

II. The second, that is Prohibitio officii erronei, the Mistake we must beware of, in performing this Duty. Hear we must, but we must not onelyonly Hear: As if he should say, All Religion is not in Hearing, mistake not your selves, more goes to make a good Christian then bare Hearing. There are more duties then onelyonly EHearing, which we owe to this word of God. Take it in these Particulars:

1. Hearing, 'tis not Totum officium; 'tis not the whole summ, and body of Christianity and Religion; it is but a part onelyonly: p. 366All our Religion, it is not in lissening and attending to the word Aread, or preach'd to us. The body of Religion, 'tis like the natural body of a man, it consists of many members, and parts; many several joynts required to the making up of an entire body; heart and head, and hands and feet; so Religion consists of several Services; …earing, praying, practising, doing holily, suffering patiently; it puts all graces to their due exercise. He cannot be accounted a man, who is destitute of any vital, or substantial part; nor can he go for a good Christian, who wilfully fails in any of those holy duties, that are required of him. Pietas consistit ex integris causis. He is no substantial Christian, who Bis good at some one duty of Religion, and fails in all others; can hear well, frequent the Church, li…en to a Sermon, but there's all. We must not place all Piety in one part of it, shrink up all Religion into one Duty, though never so weighty. 'Twas the Pharisee's Religion, he inquired after some one great Commandement. No, saith Christ, The second is like unto it. He who fails in one, is guilty of all. He who saith, Thou shalt not miss a Sermon; saith also, Thou shalt not neglect Prayers, and other Duties of Christianity. Now, if thou fail'st in any of these, thou art a Transgresson These things ye ought to have done, Cand not to leave other things undone, is Christs rule for obedience. Add to your knowledge, other graces, saith S. Peter, 2 Pet. i. 5, 6. Fear God, and keep (all) his commandements; Hoc est totum hominis; that's the whole Duty of man.

2. Hearing, it is but par…s initialis; as it is but one part of piety, so it is but the first part, and stop of piety; It is inter principia. As, to life and growth, is required nourishment; to that, concoction; to that, feeding, and receiving meat: Now as he, who onelyonly tastes meat, and goes no further, is far off from nourishment, because he stays at the beginning, … nothing; D(hearing is but feeding, practising is concocting and nourishing,) or as he who travels, must not onelyonly set out, but hold on, or he will not finish his journey; so in piety, hearing is but the first step, a progress must be made in all other Duties.

3. Hearing, it is not officium propter see… ▪ It is a religious Duty, but not prescribed for it se…, but in reference, and subordination to other Duties; 'tis propter aliud; like those Arts that are called, Instrumental Arts, a…d are onelyonly to enable, and fit us for other, and higher Preformances; their use is onelyonly for Preparation; Eso it is in hearing and knowing Gods word; the knowledge of it is not onelyonly that we should know it, but to enable us for further Duties. As in Husbandry, ploughing and sowing is not for it self, but it aims at …, and reaping; … so with p. 367Hearing, that is but receiving of Seed; fructifying in good works, Athat's the end and harvest of Hearing.

4. Hearing, it is levissimum officium; In compare with the substantial parts of plety, bare Hearing is but an easie Duty. Indeed to hear as we should do, attentively, reverently, devoutly, is a Task of some Pains, but yet of a great deal easier Discharge, then other Duties are. Hypocrisy and Formality, will be very assiduous in lissening and attending, Swift to hear; but slow and dull to more weighty Performances. Repentance and Mortification, and the Trade of Godliness in Holiness and Righteousness, Oh, that is an hard saying. How unworthy is it, to put off BGod with such slight Services, to mock him with such easie Performances; tithe Mint, and Annise: but the great things of the Law are too heavy for us.

Thus we see that onelyonly hearing of Gods word, falls short of our main duty, makes us no good Christians. And not only bare hearing, but take this hearing with all the advantages of it, that are short of practice; all make it but a defective duty, such as will fail us, and be unprofitable unto us.

It may be we will grant, that the bare, outward, bodily hearing of the Word, may be justly reproveable; but yet we think Cto make it good, if our hearing be qualified, and attended with some commendable conditions, which we hope will be accepted, and stand us in some stead: As,

1. If it be a diligent Hearing, constant, and assiduous; if we frequent the House of God, miss not any opportunity of hearing the Word, that we hope will go for good Service, and stand us in some stead: if we be such as S. Iames speaks of, Verse 19. Celeres ad audiendum, Swift to hear, in season, and out of season, upon all occasions. Indeed such as are backward to this duty, seldom setting themselves to be instructed, often estranging Dthemselves from the Service of God; such as make this duty to give place to every avocation, or worldly business, their hearing we grant is to little purpose. Nay, not onelyonly such Backwardness is sinful, but even a diligent frequenting of this Duty, such as will miss no occasion, but will wait daily at Wisdoms doors, yet if they rest in that, their Religion is Vain. S. Paul tells of some that are always learning, and so would be taken for devout Christians, and yet he passeth an hard censure upon them. And Christ telleth us of such who could affirm, they were his constant Auditours, heard him daily preach in their Synagogues, Eand yet they come short of Heaven; our Saviour tells them plainly, He knows them not. Will you see what Christ saith to a very forward, and diligent Auditory, that frequented his Preaching, Luke xii. 1. There were gathered together an innumerable p. 368multitude of people, in so much that they trod one upon another; AHere was great Forwardness, a full Congregation; Well, what is the lesson he commends to them? He saith to them, Beware of hypocrisy; All this Diligence, and Forwardness, may be so farr from sound Piety, that it may be no better then gross Hypocrisie. So then, bare Hearing, though it be diligent, and assiduous, will not go for good Service.

2. What if it be Hearing with some Proficiency, when we so hear as that we understand, and grow in knowledge, and our mind is edified, such as do as Christ bids them do, Hear, and understand, Matth. xv. 10. or, as he speaks Mark xiii. 14. Let him Bthat readeth, understand; such an hearing, we trust, will serve the turn. Indeed, to be always learning, and yet never to come to the knowledge of the truth, as S. Paul complains of some Dullards, 2 Tim. iii. 7. such as he reproves, Heb. v. 11. that are Segnes auribus, Dull of hearing; still remaining unskilful in the word of righteousness; have Line upon Line, Precept upon Precept, and yet no Proficiency; such as the Psalmist complains of, that after long teaching, still err in their hearts, that have not known Gods ways, Psal. xcv. that are wise to do evil, but to do well have no knowledge; Such Hearers we grant are unprofitable, they can Creap no good by it. Nay, not onelyonly such, but if thou beest an understanding, and in that way, a proficient Auditour, attainest to a great measure of knowledge in the mysteries of Religion; such as S. Paul describes, Rom. ii. 18, 19, 20. One, who knowest Gods will, and art instructed out of the Law, that canst be a guide of the blind, a light of them that are in darkness, an instructer of the foolish, a teacher of babes, and hast the form of knowledge, and of truth in the law; yet, even this great progress in knowledge, if thou stoppest there, will stand thee in no stead. Wert thou able to understand all Mysteries, to resolve all doubts, to clear Dall difficulties in the Scripture; dost thou understand all that's preach'd, remember all, talk of it to others, and instruct them in it; 'tis much: but yet thou art but an unprofitable Hearer for all this. Hell is full of such Auditours; beware of it; even this Hearing, with Proficiency in knowledge, if thou go no further, will fail thee at last.

3. But what if our hearing, go another step further, and so it be an affectionate Hearing, that we hear the word with great warmth of affection, sure then we are past danger; such kind of Hearing will go for currant, and be well-excepted;

1. If we bring with us to our hearing of the Word, the affection of reverence; Indeed that's exceeding lovely. A reverend Auditour is a comely Creature in Gods Church; he beautifies the Congregation, and makes it honourable. As for p. 369drowzy, and heedless, and prophane Auditours; such as with Athe same spirit hear Gods word, as they would hear any common Discourses; the Church, and the Market-place is all one to them, they shew no awful demeanour in hearing Gods, Word, we cry shame of them; such are blots, and spots in our Congregations: But if we come with reverence into Gods House, listen as to the voice of God with reverence and fear, compose our selves to such a deportment, as may suit with that sacred work which we are about; we hope that will pass for a full discharge of our duty, and make us good Christians beyond exception. No, verily; Reverend Hearing, without Religious Practising, Bis but mocking of God. The Son that Christ speaks of in the Gospel, Matth. xxi. 28. when his Father bid him, go work in his Vineyard, heard him, and answered him very reverently, said to him forthwith, I go Sir; but that was all. He gave his Father, a regardful, and reverend answer; but for all that, he went not, and is condemned for it. So the young man in the Gospel, that in all the haste would needs be a Disciple of Christ, demean'd himself to Christ exceeding reverently, Mark x. 17. He came running, and fell down on his knees to Christ, and calls him, Good Master, and desires to be instructed of him; but that Cwas all. For when Christ injoyns him what to do, he turns his back upon our Saviour, refused to obey him. So then, a reverend hearing will not suffice, if it stops there, and comes short of practising.

2. What if we bring with us another commendable affection in our hearing, the affection of joy, and gladness, and delight in Hearing? That is much indeed; we hope that will be accepted. As for those, who are listless in this Duty, who have no appetite, find no rellish, taste no sweetness in the word of God, we condemn them for unworthy Auditours; such as call the Word Dof the Lord, A Burthen, as they did in the Prophet Ieremiah's time. It was a by-word with them so to taunt the Prophet, What is the burden of the Lord? Ier. xxiii. Or like those whom the Prophet Malachi complains of, Chap. i. 13. they cried out, What a weariness is it to serve the Lord! they snuffed at it. Or, as those in Amos his time, Chap. viii. 5. who would fain be rid of the days of Gods worship, saying, When will the new Moon be gone, and the Sabbath, that we may fall to our work again? Such kind of Auditours have little hope to find mercy, or acceptance with God. Nay, not onelyonly such, but thou mayst hear Ethe word of God with joy, and much pleasure, account the Sabbath a delight; and, yet if thou restest there, and failest in point of practice, and obedience, thy Religion is vain. Ezekiel met with such kind of Auditours, who took great delight in hearing p. 370him preach, Chap. 33. 32. Lo, saith God to Ezekiel, thou art unto Athem as a very lovely song, of one that hath a pleasant voice, and can play well on an instrument, for they hear thy words, and doe them not. Oh! they were much taken with Ezekiel's Sermons, they were as Musick to them, sweet aires, delicate strains, they were ravished with his eloquence, but that was all; the Musick is ended, and so was all their Devotion.

Thus our Saviour compares some sort of Auditours to stony ground. And what are they? Such as hear the word, and with joy receive it, but it never takes root, or fructifies with them, Matth. xiii. The seed rots under the clods, as the Prophet Ioel speaks, BChap. i. 17. Such Auditours were the High Priests Officers, who were sent to apprehend Christ; they were transported with his heavenly Sermons, Never man spake, as this man speaks, Ioh. vii. 46. but yet fell short of Salvation. Nay, Herod, as wicked a man as he was, was much delighted in Iohn Baptist's preaching. Mark vi. 20. 'tis said, He feared Iohn, accounted him an holy man, observed him, and heard him gladly; and yet Herod was a Reprobate for all that. 'Tis S. Augustine's Question, Nunquid omnes qui delectantur, mutantur? Mistake not, saith he; many are delighted to hear Sermons, that yet are never Cthe better for them; Delectare, suavitatis est; sed flectere, victoriae. There is that sweetness in the word of God which may much delight us; but then the word hath got a full conquest over us, when it bowes and bends us to the obedience of it. That's a second; Hearing with delight is not the thing that God accepts, if it falls short of Practice.

3. But what if this hearing of the word of God doth so much affect us, that it begets many good motions in us; and we find our selves inwardly wrought upon, many good thoughts and purposes are stirred up, and quickned in us; then we conclude, Dwe are right-good Auditours, and have heard to purpose. Indeed, those that are never affected, or moved with all that they hear, dead-hearted men, not all the words in Gods book can so much as stirr them; such as Christ speaks of, Matth. xi. 17. We have piped unto you, and you have not danced, we have mourned unto you, and you have not wept; the Promises cannot allure them, the Threatnings of Gods word cannot affright them; brawny-hearted men, nothing can enter into them; No hope of such men. Ey, but we, you should know, are other-ghess men, are much taken at a Sermon; when we hear God thundering Eout Judgments, we tremble at them; when he offers his Promises, we are much affected with them; and for his Commandements we purpose to observe them; Is not this sufficient? No, even such kind of Hearers, if they proceed no further, will p. 371fall short of heaven. A man may be in that condition that Capernaum Awas, even be lifted up to heaven sometimes, upon some good motions, and yet for all that, with Capernaum be cast down to hell. Balaam had his devout wishes, very heavenly raptures, and yet a Cast-away. Agrippa had a great pang of devotion at S. Paul's Sermon; he was well-nigh a Christian on the sudden, but nothing came of it. Felix was much wrought upon by S. Paul's preaching; it made him to tremble, and quake, but he proved a Reprobate.

A man may be Sermon-sick, and have a qualm come over his conscience, and some gripes of remorse, and yet recover again Bhis old sinfull temper, and never be converted, Non concipi tantum sufficit, sed & nasci, saith S. Augustine. 'Tis not the conceptions, but the birth of the new man that makes us Christians. These conceptions may prove abortive; like the untimely fruit of a woman, never see the Sun. Ye may have sudden flashes, good moods, passionate wishes, nay purposes, and good intendments at the hearing of Gods Word, and yet ye may miscarry. Many good purposes have been thought on, and yet the men who made them are in Hell. 'Tis not purposes, but performances that will bring us to Heaven.

We have done with the second, Prohibitio officii erronei; bare Hearing, though accompanied with many good qualities, will not do it.

We come to the next; that is,

III. Injunctio officii debiti; Be doers of the word. And here comes in the Conjunction of both duties, Hearing, and Doing. These put together, make up a good Christian. Still ye shall find the Scripture puts these two together, Hearing, and Doing, Deut. 5. 28, 29. This people have well said, all that they have spoken; O that there were such an heart in them, that they would keep all Dmy Commandments alwayes. And so again, Vers. 1. Hear, O Israel, the Statutes, and Iudgments which I speak in your ears this day, that ye may learn them, and keep, and do them. And this is not onelyonly the voyce of the Law, but of the Gospel too; Not onelyonly Moses, but Christ, is for doing. If ye know these things, happy are ye if ye do them, Iohn xiii. 17.

And great reason there is for this Conjunction, to keep these two duties close, and undivided, Hearing, and Doing; to know, and to perform. Not to hear, nor know, breeds a blind Religion; we would be doing, but we know not what. To know, and not Eto do, breeds a lame Religion; we see our way, but we walk not in it. Both are requisite to true Religion. That the soul be without knowledge, it is not good, Prov. xix. 2. And if it hath knowledge, without practise, 'tis never a whit the better. For, as the p. 372bare knowledge of evil, if we do not practise it, makes us never Athe worse: so the knowing of good, if we do not practise it, make us not the better.

1. The nature of Religion requires it. What is Religion? Wherein consists it? It is not a matter of contemplation, but of action; 'tis an operative practick virtue. It is an art of holy living. It begets not a speculative knowledge swimming in the brain, but works devotion, and obedience in the heart and life. 'Tis not a doctrine of words, and names, as Gallio prophanely mistermed Christianity; Non magna loquimur, sed vivimus, saith Tertullian. Christians are not talkers, but doers. 'Tis not a verbal Bprofession, but matter of practice and action.

2. The Authour of Religion, is represented in Scripture, not as a Teacher, or Doctor onelyonly, but as a Commander, and Law-giver. There is one Law-giver, saith S. Iames, who is able to save, and to destroy; Chap. iv. 12. So the Prophet Isaiah, Chap. xxxiii. 22. The Lord is our Iudge, the Lord is our Law-giver, the Lord is our King. A King, a Law-giver, a Judge; words importing, and requiring duty, and obedience, and practice of us.

3. The Subject of Religion wherein it is placed, is not so much the knowing part of our soul, as the active and practical Cpart, the will and affections, which are the spring of practice. Religion, 'tis never rightly seated, till it be settled in the heart; and from that flow the issues of life. Wisdom calls for the heart, Prov. xxiii. My Son, give me the heart. I Wisdom, dwell with Prudence, Prov. viii. 12. Prudence, that looks to practice.

4. That Religion is an holy art of life and practice, the summary description of Religion in Scripture shews us. 'Tis called a doctrine according to godliness, 1 Tim. vi. 3. 'Tis called the mysterie of godliness, 1 Tim. iii. 16. a mystery, teaching us to be godly. 'Tis called a form of sound words in faith and love, D2 Tim. i. 13. 'Tis an exercise of keeping a good conscience towards God and man, Acts xxiv. 16. all, matters of practice. Now, practical truths are best learned by practice; their goodness is best known by use and performance: As a rich and costly garment appears then most comly and beautifull, not when the Workman hath made it, but when it is worn, and put upon our body ('tis S. Chrysostoms Similitude) Sic Dei mandata pulchra sunt cum exponuntur, multò autem pulcriora cum implentur; So, saith he, the Scripture appears glorious, when it is by the Preacher expounded; but far more glorious, when by the people it is obey'd, Eand performed.

Without this doing and practising what we hear, all our hearing & learning is but in vain: As eating of meat, except by the heat of the stomack it be digested, and convey'd into all the parts p. 373of the body, will never support life; so, it is not receiving the AWord into our ears, but the transmitting of it into our lives that makes it profitable. Nay, hearing, and knowing makes us much the worse, if it ends not in doing; as meat taken into the stomack, if not well digested, will breed diseases. Thus saith S. Iames, Chap. iv. 17. To him that knows to do good, and doth it not, to him it is sin, that is, saith S. Chrysostom, Cibum sumenti, & non digerenti, morbus est; 'tis as he that eats meat out of a false stomack, and never concocts it, to him it breeds sickness.

We have seen the duty, Now follows,

Secondly, the danger, if we fail in this duty; What's that? The BApostle tell us, We deceive our own selves; that's the mischief; we run into a gross foul errour, which will prove exceeding prejudicial and hurtfull to us. And the force of this will appear in these three resolutions of it;

1. They are deceived; that's evil.

2. They are self-deceived; and that's worse.

3. They deceive themselves in a matter of the greatest moment and consequence, and that which doth most of all concern us; and that is worst of all.

First, They are deceived, fouly mistaken, who place all their Religion in bare hearing, let go all practice. They run into a double deceit;

1. They are deceived in their Opinion.

2. They are deceived in their Expectation.

Now, the Philosopher tells, that, of all Errors, two are the worst;

1. Error circa primum principium;

2. Error circa ultimum finem. And both these are here incurred;

1. Deceived in his Opinion of hearing the Word, that's Principium.

2. Deceived in his Expectation; that's Finis.

I. They suffer a Deceit in their Opinion, run into a gross Errour. And that's a misery, were there no more but that in it. Man, naturally, is a knowing creature, abhorrs to be mistaken. Errare, labi, decipi, 'tis an infelicity to an understanding creature. As S. Augustine saith, He hath known many that love to deceive others; but to be deceived themselves, he never knew any.

Now, they who think hearing of the Word is sufficient, without out doing and practising, they shew, they utterly mistake the Every nature and purpose of Gods Word; the use and benefit whereof is all in practice.

1. The Word of God, 'tis call'd a Law; Give ear, O Israel, to my Law. When the King proclaims a Law to be observed, p. 374shall we think him a good Subject, who listens to it, or Areads it over, or copies it out, or discourses, and talks of it, but never thinks, or cares to observe and obey it.

2. The Word of God is called Seed. Were it not a gross errour for an Husbandman to buy Seed-corn, and store it up, and then let it lie, and never go about to sowe his land with it?

3. The Word, it is called Meat, and nourishment. Is not he foulely deceived, who, when he comes to a Feast, will look upon what is set before him, commend it, or taste it onelyonly, and then spit it out, and never feed of it; Is Bthis to feast it, onelyonly to look upon it, and never feed on it?

4. Saint Iames calls the Word, A Looking-glass. A Lookingglass is to shew our spots, and what is amiss in us. Is not he deceived, who thinketh, it is onelyonly to gaze into, and never takes notice of any uncomeliness, to amend, and rectifie it?

5. The Word, it is the Physick of the Soul, the Balm of Gilead. Is not he deceived, that shall take the prescript of a Physician, and think all is well if he reads it, and Clays it up by him, or puts it in his pocket, and makes no other use of it?

6. The Word, it is called, The Counsel of God. What a vanity is it to listen to good counsel, and never to follow it? Such, and more then such, are the errours and deceits that empty and bare hearers incurr, if they do not practise it?

And this miscarriage, that they run into errour, and are foulely mistaken, is a just punishment proper and pertinent unto them who will be onelyonly hearers, and knowers of Religion Don onelyonly.

1. They are punish'd, In eo quod affectant. They aim only at knowledge and rest in that, it is just they should be punished in that which they so much affected; that they should fail in that which they only aimed at. In stead of knowledge, they are fallen into errour. What saith S. Paul of such Gnosticks, who are all for knowing? He tells them plainly, they are mistaken, They know nothing as they ought to know, 1 Cor. viii. 2. In stead of sound knowledge, they get a knowledge Efalsly so called, 1 Tim. vi. 20. Take heed how ye hear, saith Christ, for from him that hath not (that is, no practice with his hearing) shall be taken from him, even that which he seems to have; 'tis but a seeming p. 375knowledge. No, saith Christ, He that will do my AFathers will, he shall know it, and none but he. For others, Because they receive not the love of the truth (and love is a practiser) therefore they are given over to errours.

2. They are punished, In eo quod ostentant; and that is a fit punishment; These hearers, they pride themselves in knowledge, they boast of their skill in the Law; they are the onelyonly knowing Christians, none but they; As their forefathers the Pharisecs spake, Are we also deceived, and blind? Iohn ix. 40. They Bare justly gull'd and mistaken. Saint Peter tells them, such as are unfruitfull in their knowledge, are blind, and cannot see afarr off; they have forgotten, and mistaken themselves; they are punished in that whereof they boasted.

3. They are punished, In eo quod imponunt aliis. 'Tis just, such hearers should be deceived. These hypocritical hearers aim at deceiving of others. If they can make a shew of godliness, blear other mens eyes, that's the upshot of their Religion, not to be, but to Cseem religious. 'Tis just that deceivers should be deceived; Impostors in Religion should themselves be mistakers, and so have St. Paul's speech fulfilled in them, foreign, deceiving, and being deceived.

II. As they are deceived in their Opinion, so they are deceived in their Expectation. These Christians that are all ears, and no hands; hearers, not doers; they promise great matters to themselves, Gods favour, and Heaven it self; and hope to do as well as the most laborious practisers. Vain men! Dhow will they be deceived, and disappointed of their hopes? Their hope will make them ashamed, as S. Paul speaks. The hypocrites hope, saith Solomon, shall be like the house of a Spider; they have been but Cop-web-Christians, no solidity in their Religion, and their expectation shall be as slight and slender, swept away, and come to nothing. These weave the Spiders web, but their webs shall not become garments, Isai. lix. 5, 6. Our Saviour shews how they will plead for heaven upon their hearing-Religion, Luke xii. Lord, Lord, open to us, we have eat, and drunk in thy presence, we have heard thee preach in our streets; how will Ethey be confounded, when they shall see their great forwardness in hearing will do them no good, and find that they lay claim to salvation upon unsufficient evidences that will stand them in no stead? They that sow the wind, shall reap the whirlwind, Hos. viii. 7.

p. 376That's the first evil Consequence, They are deceived.

Secondly, They are self-deceived; that's a second mischief, and that is worse. Malim errare, quam fallere, saith Tertullian; 'Tis ill to be deceived; but to be authours of our own errours and disappointments, to deceive our selves, that's a double misery. These hypocritical Christians, they deceive themselves. They think to deceive others, but upon the issue they will find they most of all deceive themselves;

1. They think to deceive God, to beguile him with their empty shows of devotion: As Ananias and Sapphira meant to put him off with half they had promised him, and to bear him Bin hand with a lye, that they had paid him all. No, God found it out presently, and it cost them dear. What saith S. Paul to these Hearers, that would serve God on free-cost, Hear his Ministers, but with-hold their maintenance? Be not deceived, God is not mocked; for whatsoever a man sows, that shall he reap, Gal. vi. 7. Empty services, shall have empty rewards. Thou wouldst Hear him, but not Obey him; he will Hear thee too, but he will not Answer thee.

2. They think to deceive the Minister, put him off with a bare Hearing, and listening to what he says; and they hope Cto be esteem'd by him for his best Auditours, and the forwardest Christians: As Gehazi thought to carry it cunningly, and to delude Elisha, but it will be found that they will cozen themselves. Isaiah met with such Auditours; complain'd he had labour'd in vain, spent his strength to no purpose; but my work is with my God; he will reward him. Though the sick Patient die, yet the Physician hath his fee, is paid for his pains. The Minister is not deceived.

3. They think to deceive their neighbours, and by their seeming-forwardness to delude them. Well, that Imposture holds Dnot always. There is never a counterfeit Creeple, but is sometimes seen walking without his Crutches. The hypocrites vizor will some time or other fall from his face, and then he will appear in his true colours. But suppose they be not discover'd, yet the matter is not great; the mistakes and errours of Charity are seldome culpable, but most-what commendable. The hypocrite, in the long run, will be found, above all, to have deceived himself. And that's the greatest deceit, and most uncomfortable. There is some excuse to be over-reached by others, it makes the sin, or errour, more pardonable; but who will pity Ehim that cozens himself? That's one reason why the sin of the lapsed Angels was not pardonable, as was the sin of Adam. The Devils misguided themselves, our first Parents were deceived by the Serpent. Nay, such self-deceivers, they act a double part p. 377in sinning, and so shall undergo a double portion in punishment. AThe mis-leaders and mis-led (saith Christ) shall both fall into the ditch. Here one man doth both evils, and so shall suffer a double damnation.

That's the second, They are self-deceived.

Thirdly, They deceive themselves in a matter of the greatest moment and consequence; and that's worst of all; we overreach our selves in the greatest business, in the matter of our souls: And such a deceit as this, hath these three Aggravations;

1. 'Tis Maximè pudenda deceptio; 'tis a most shameful couzenage: Slight over-sights are more excusable; but Bto miss in the greatest business, that's most ridiculous. Mala emptio, semper ingrata est. Every man laughs at him who is penny-wise, and pound-foolish; and twit him with his over-sights, and upbraid him with them: This is the man who is cunning in trifles, but grosly deceiving himself in Soul-business; How shameful is that? S. Iames layes load on this folly, chap. i. 26. This man deceives his own heart, his Religion is vain. O! vanity and deceit in our Religion, to be mistaken in that weighty business, 'tis a most shameful deceit!

2. 'Tis Damnosissima deceptio; he brings upon himself the most costly deceit; the greatest loss, the loss of Salvation, that's an inestimable loss; Error circa ultimum finem. The Prophet Esay cryes out of these deceits, denounces a wo unto them, Isai. iii. ix. Wo be unto them, they have rewarded evil unto their souls. Oh, the deceits of sin are deadly. Sin deceived me, and slew me, Rom. vii. 11.

3. 'Tis Irreparabilis deceptio, that adds to the Aggravation; 'tis an irrecoverable deceit. Other mistakes may be rectified, and regained; but he who cheats himself of his Down soul, and his heavenly inheritance, is undone for ever. That's the woful errour that will never be fetch'd about again. 'Tis like Esau's bad bargain, when he cheated himself of his Birth-right for a mess of Pottage; he could not recover it, Though he sought it with tears. To have all our thoughts to perish, all our imaginations and hopes of going to heaven, to be a meer delusion; not to be mistaken in some particulars, but in the end to be a fool! Ier. xvii. 15. Oh this is a bitter reproach when God calls us fools. Sure heaven was never made for fools. EThe foolish shall not stand in thy sight, Psal. v. 4.