XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before the KING'S MAIESTIE, AT GREEN∣VVICH, Anno D. MDCVII.

IAMES. CHAP. I. VER. XXII.

Estote autem factores Verbi, & non auditores tantum, fallentes vosmetipsos.

And be yee doers of the Word, and not hearers onely, decei∣ving your owne selves.

AN advise or Caution of S. Iames, to those that receive the word ingrafted. And that so necessary an advise, as without which, all our receiving the word, or hearing Ser∣mons, is nothing els (saith he) but a very coosening or deceiving our selves.

Which I therefore thought very meet to attend upon the former verse, so late∣ly handled. That, being a commaunde∣ment to doe it: This, a caution to do it well.

There is not any time, but this caution of Saint Iames is needfull: But, the speciall time for it is, when hearing of the word is growen into such request, as it hath got the start of all the rest of the parts of GOD'S ser∣vice. So as, but that sure we are, the world will not like any one thing long, it might justly be feared, lest this part eating out the rest should grow indeed the sole and onely worship of GOD: which Saint Iames by no meanes would have it.

Now, if this be a proper Text for such times, our times are such: This wa•• our Age is affected; now, is the world of Sermons. For proofe where••f (as if all godlinesse were in hearing of Sermons) take this verie place, ••he House of GOD, which now you see meetly well replenished: Come at any other parts of the Service of GOD (parts, I say, of the Ser∣vice of GOD, no lesse then this) you shall find it (in a manner) desolate. And, not heere onely; but, goe any whither els, ye shall finde even the like.

And t••is (to speake with Salomon) is an evill disease under the Sunne, which hath possessed the world;* 1.1 or (with S. Iames) a strong illusion of our ghostly ••nemy. Who when he cannot draw us wholly from the Service ••f GOD, maketh us single out some one part of it from all the rest, and to be superstitiously conceited of that part; to make much of it, and to magnifie it highly, nay onely; with neglect, and (even as it were) with some disgrace to all besides it.

Of which I may well say with S. Iames (the III. Chap. following at the X. Verse) My Beloved, these things ought not so to be: nor they cannot so be, without manifest impeachment of the wisdome of GOD, vvho hath appointed all the rest, as well as this; and would have us make a conscience of all the rest, no lesse then of this. And, vve cannot so sever out one (as we doe) but this will follow; that, GOD did well and vvise∣ly in appointing that one, but not so in the rest. For, as for them, they might well have been spared: we can serve GOD without them, well e∣nough.

Truely, though we cannot turne the streame or Torrent of the Time (for that men will not heare of ought against hearing;) yet, sure it is, this is utterly a fault:* 1.2 Hearing is not the only thing: And, so much we must, and do testifie unto you, though our witnesse be not received.

* 1.3But, this is not properly Saint Iames his only: This rather; That, in hearing, when we have made it the onely thing, we so carie our selves, as, when we have heard, and heard only, though we do nothing els, but heare, and onely heare, we thinke we have done enough; we stand discharged before GOD; no further thing can be required at our hands. This (saith S. Iames) is (certainly) an illusion, or deceiving our selves. For, if all other parts be neglected for this; and then, in this, so great an error be com∣mitted; if all we doe, be hearing, and even in that, we be deceived too, what shall become of us?

* 1.4For remedy (then) of this, doth S. Iames give us this Item: See that ye be, &c. In effect, as if he should say: You are swift to heare you receive the word with all gladnesse;* 1.5 you will not misse a Sermon: all this I allow of, and like well. But then, See, (that is) do it not blindly: To heare the word, is not a blind-man's worke: He had need, not only have his eares, but

his eyes too, that shall do it to purpose: Yea, both his eyes; for there is worke for both: Videte, quid audiatis, to see, what he heares: videte quo∣modo audiatis, to see how he heares. In any wise, to see,* 1.6 he be not a hearer onely, and nothing but bearer, and when he hath done that, thinke he hath nothing els to doe.

Yet, such there were in Ezechiel's time (which place in the Old Te∣stament, matcheth this in the New) that called one to another, Come, let us go to the Sermon: Et audiunt (saith he) sed nihil faciunt, and heard,* 1.7 but did nothing.

Such in Saint Iames's time: els was his Caution without cause. And such, in our time: not, In ••ogmate, for they maintaine it not; but their practise plainly discovers as much; that, so they heare, they care, neither what, nor how: Ipsum audire, very hearing serves their turne.

Well whosoever so doth, how sure soever he makes himselfe, how wel and wisely soever he thinks he carries the matter, it is sure (saith Saint Iames) if he see not to it, he is fallen into deceptio visus. And if he heare no otherwise, into deceptio auditus. His receiving of the word, is no∣thing but a deceiving himselfe.

So have we two principall Parts of this text. l. First his advise,* 1.8 or caution: See that ye be doers of the word, and not hearers onely. 2. And se∣condly, that which giveth an edge to this advise, which is a maine in∣convenience, we fall into, if we follow it not: Lest we deceive our selves.

The former of the advise, thus we put in order: Be not hearers onely [unspec I] of the word, but doers; So is the true placing of the words, though it stands otherwise in the text. Now, he that saith, Be not hearers one∣ly, saith two things. 1. Be ye hearers: 2. But, not hearers onely. So that the points grow to be three. 1. An allowing us, to be hearers (first.) 2. But not hearers onely, but somewhat els (the second.) 3. Third∣ly, what that is: Namely, to be doers of the word: which is nothing els, but the fruict of that graft, which so lately ye heard of.* 1.9 And this is the Caution.

Then secondly, he giveth it an edge, by saying, If we follow not his Caution, we fall into a flat Paralogisme, we make a false conclusion, or [unspec II] fallacie. Yea, a double edge: ¹ First, that we are deceived: ² The second, that we deceive our selves.

* 1.10WE beginne with this, that Saint Iames, in saying, Be not hearers onely, this he saith: Be hearers, but not onely hearers; be ye doers too: but, be hearers still.

For, in dealing with Scriptures that consist of Negatives by compari∣son (not hearers, but doers; and such like) we had need walke warily: and (as the Schoolemen say) resolve them cum grano salis, lest we cast out one Devill with another,* 1.11 as the manner of some is: the devill of hearing on∣ly, with the devill of not hearing at all: And so, the last error prove worse then the first.* 1.12 We must take heed we preserve both, both hearing and do∣ing; each, in their severall right: and so doe the former, that the latter we leave not undone.

* 1.13For, Saint Iames, by opening our hands to doe, hath no meaning to shut our eares to heare: by wishing us to fall to doing, he willeth us not to give over hearing: by bringing in the latter, taketh not away the former. But (as I sayd) to hold on our hearing still: onely with this caution, that we reckon not that for all, or to be the thing soly or wholly to be intended by us. This being seene unto, to heare on, as we did.

* 1.14For, he that had (two Verses before) willed us to be swift to heare; he that (the very next Verse before) meekely to receive the word:* 1.15 he could not possibly so soone forget himselfe, as to have any such meaning. No certainly, he had given it the honour of the first place, and his purpose is nor to take it away againe.

* 1.16GOD from heaven so begann His Law with hearing: Heare Israël. GOD from heaven too, so begann his Gospell; This is My beloved Sonne, Heare him. So GOD begann, and so must we beginn, or els we beginn wrong.

And, not beginne onely, but continue still hearing: For, so doth the Apostle comment on the place of the Psalme (To day if you will heare his voyc••) that,* 1.17 by to day, is meant Donec cognominatur hodie, while it is called to day. And, to morrow, and every day (when it comes) is called to day: so that, to day is all the dayes of our life.

The reason of which our continuall being hearers, is the continuall necessitie of hearing of the Word of GOD. Which necessitie our Sa∣viour CHRIST Himselfe setteth downe, in expresse termes, speaking of Marie's choise,* 1.18 to sit and heare His words, Vnum est necessarium; One of the necessarie things it is, and for such we may boldly affirme it.

What that necessitie is He tells us, when he calls it the key of knowledge.* 1.19 That, there is a doore shutt; this is the key: no opening, no en∣trance without it;* 1.20 none at all. For Quomodo possunt (saith Saint Paul)

How can they possibly be saved, except they call upon GOD;* 1.21 or call upon Him ex∣cept they heare? It seemes, he knew not how: and if not he, not any man els. For, if we must be doers of the word (as, by and by he tells us we must) we must needs heare first, what to doe, before we can doe it.

At the first, we are in his case, that sayd, Domine quid me vis facere? we know not what to do: then it is necessarie to teach us.* 1.22

After we know, we forget againe. Then, it is necessarie to call us to remembrance.

When we remember, we grow dull in our duety: Then, it is necessarie to stir up and quicken us. So, every way it is necessarie;* 1.23 and we cannot be quitt of it donec cognominatur hodie, while it is called to day.

As the Philosopher sayd, of the Caelestiall bodies and lights, that they were dignum & idoneum spectaculum, si tantùm praeterirent (it is Sene∣ca;) if they onely passed by over our heads: and we received not the be∣nefit of their motion and influence (which we doe;) yet were they a spectacle worth the beholding. So may we justly say of the Word: though it onely disclosed the high and admirable treasure of Wisedome & Knowledge (it doth;) yet were it worth the while to heare it. For the Queene of the South, came a great long jorney, onely to be partaker of Salomon's wisedome, and for nothing els: & Ecce major Salomone hic,* 1.24 and He that was the Author of this VVord, is greater then Salomon.

How much more then, when besides this excellencie, we have further so necessarie use of it? It serves us first, as a Key, or speciall meanes, wher∣by we may escape the place of torments. So saith Abraham to him that was in them: if your five brethren would not come where you are, they have Moses and the Prophets, Audiant ipsos, Let them heare them:* 1.25 that shall quitt them, for ever comming there.

And it serves us, not onely as a Key to lock that place, but to open us an∣other, even the Kingdome of heaven. For,* 1.26 not so few as twenty times in the Gospell, is the Preaching of the word, called the kingdome of Heaven. as a speciall meanes to bring us thither. It is that, which Saint Iames, in the Verse before saith: It is hable to save our soules.* 1.27 The very words which the Angel used to Cornelius, that when Saint Peter came, he should speake words, by which he and his houshold should be saved.* 1.28 Such and so ne∣cessarie is the use of hearing the word both waies.

I conclude then with Saint Peter; Cui bene facitis attendentes, that ye doe well in giving heed to it; as Saint Iames heere saith,* 1.29 not as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bare hearers; but, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, attentive hearers: that in so doing, you doe well.

But Saint Paul is so far carried, with this desire to have us heare, that he saith. Let the word be preached, and let it be heard, be it sincerely,* 1.30 or be it pretensedly, so it be done, it is to him, and should be to us, matter (not only of contentment, but also) of rejoycing. As much to say, as let them come and be hearers, though it be but to mock: let them come and be hearers,

though it be but to carpe, so they come and be hearers. And it is not amisse.* 1.31 They, that came to mock the Apostles, as men gone with drinke, were caught by their h••••ring. They that came to take our SAVIOVR CHRIST,* 1.32 were taken themselves by their hearing. Therefore, Quocun{que} modo (saith S. Paul▪ and though it be more then S. Iames seemes to war∣rant, say we) howsoever, and with what condition soever it be, Be ye Hearers of the word, still▪

Hearers: but hearers of the Word. For, it should be the Word, we heare. Words we heare every foott but I dare not say,* 1.33 the Word, alwaeis. Much chaffe is sowen, instead of right graine: Many a dry sticke ingrafted, instead of a Sient with life and sapp in it. That was it, our SAVIOVR CHRIST willed us to looke to; Quid,* 1.34 what we heard; as well as Quomodo, how. And indeed, for all our hearing, few have exercised senses, to discerne this point. Whatsoever it be, that we heare out of the Pulpit, it serves our turne, it is all one: There is much deceit in this point. But, a point it is, that would not be saluted a farre off, or touch••d lightly, but the very coare of it searched, if it were dealt with, as it should. But indeed, it is not so pertinent to S. Iames-his purpose in this place; therefore, I will not enter into it, but goe on to the second.

* 1.35 Hearers of the word: But, not hearers only. For, all the matter is in the word [Onely.] The more hearers, the better: the more hearers on∣ly, the worse. We cannot say so much good of hearing, as we must speake evill of such as content themselves with hearing onely.

And, why not onely? Because, to heare, is somewhat; but, it is not all. A part it is; but, in no wise the whole. It is one thing; but, not the only one thing. And therefore we must not stay in it; there is a plus ultra: when we have done hearing, somewhat els is to be done.

This appeareth plainly, from our SAVIOVR CHRIST's owne mouth, even in that very place, where He so much commendeth hearing, and so setteth out the necessity of it. He commendeth it, by saying, Mary hath chosen the better part:* 1.36 The better part is but a part, yet: therefore, not the whole then. He setteth out the necessity of it by saying; Vnum est necessarium: Vnum, he saith, not unicum: That, one thing it is; but not the onely one thing, that is necessary, nor so to be reputed.

But, of all other, S. Paul doth best shew the absurdity of them, that so esteeme it.* 1.37 What (saith he) is all the Body an Eare? Is all hearing? As if he should say: That is too grosse. Yet thither they must come, even to make all the senses hearing, and all the Body an Eare, that place all reli∣gion in Lectures and Sermons.

This then being but a part only, being but one thing, we must not stay heere: VVe must not stay; for, the Scripture it selfe (marke it where you will) never maketh a stay at this of hearing. Ever, the sentence is suspended; ever, there followeth a Copulative, an [And] in the neck

of it. It never commeth to a pawse, or full point, till somewhat els be supplied.

This people hath well sayd (saith GOD in Deuteronomie:* 1.38) What was that, that we may say so too? This it was, they said to Moses: Bring thou GOD'S word to us, and we will heare it, and doe it. Not heare it onely (for then it should not have beene commended) but heare it, and doe it. And so, it is well said; and not otherwise I will tell you (saith our Sa∣viour CHRIST) who is a wise builder:* 1.39 He that heareth my words (and no period there, but) and doth them. And, to the woman, that heard his words with a great passion; Blessed are they that heare the word of GOD,* 1.40 and keepe it. And not to trouble you with many allegations, so conclu∣deth he in the Revelation: Blessed is he that readeth,* 1.41 and they that heare the words of this prophesie, and keepe the things written therein. Marke it well: Never a pawse, a breath, a full point, or stay at hearing; but still an And: and doe, and keepe, and fulfill; and somewhat els. To shew, it is neither the sole, nor the whole thing: There remaineth still for us some further duety behinde.

Inasmuch then, as it is never put alone, but still coupled with some other: And, it is a Rule (not onely for marriage, but for all things els) What GOD hath coupled, let no man put asunder: Let us see,* 1.42 what that o∣ther thing is, which GOD hath coupled, and Saint Iames supplieth to be joyned with it.

What is that? Is it to be moved a little with that we heare?* 1.43 Vp∣on our hearing, to say with a 1.44 Agrippa, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 somewhat I was; I was a little moved with it? No: this is to suffer, not to doe. Saint Iames spea∣keth of doing.

What is it then? Is it to crye, b 1.45 Magister bene dixisti, Sir you well said, you have made us a good sermon? Nay then, what say you to c 1.46 Nunquam quisquam, we never heard a better: Is not that it? No: for, this is to say, and not to doe. Saint Iames speaketh of doing.

What say you to conferring of it, by the walles of our house, and ma∣king that we have heard matter of discourse or question? I can tell what I would say, if our questions and discourses tended to that of Saint Iames (heere) to doing: that then, we were in a good way. But, ye shall ob∣serve, for the most part, they be about some prety speculative point, some subtill objection; Somewhat (ever) tending to curiositie of know∣ledge, rather then conscience of practise. But if we did so, yet it were but to talke of doing, not to doe. Still we are short of Saint Iames: who, whatsoever we doe, to satisfie him besides, will not leave us, till we be do∣ers of it. And (sure) eny that observeth it, shall find, that those I have named (To heare, ² to be moved with i•• a little, to commend it, ⁴ to spend a little talke about it) this is all. And that all these be but by-waies, which the enemie of our soules seeketh to lead us into, so to divert us from the

〈…〉〈…〉 conclusion, and 〈…〉〈…〉 of 〈…〉〈…〉 ••he point indeed) to be 〈…〉〈…〉.

〈…〉〈…〉 to heard, 〈◊〉〈◊〉 we may doe; to 〈…〉〈…〉, that we 〈◊〉〈◊〉 ••••ctifie.

〈◊〉〈◊〉 that 〈…〉〈…〉 according, I add; that this is not 〈…〉〈…〉 part of the•• wai••e▪ For, though Marie's 〈…〉〈…〉: (Maries,* 1.47 in hearing; then Martha's, in 〈…〉〈…〉 (that is) in annointing CHRIST, 〈…〉〈…〉 CHRIST, and hath a greater praise 〈…〉〈…〉 own mouth, This that she hath done 〈…〉〈…〉.* 1.48 It is our Rule; Vnumquodque 〈…〉〈…〉 that doing is the Propter quid, the End of 〈…〉〈…〉, what to doe, that we may do, what we heare: In 〈…〉〈…〉 S••hoolemen say) Sc••re est propter ire; We know the way, to goe 〈…〉〈…〉 must needs be the worthier of the twaine: Worthier in it selfe; and consequently worthier our care and intendment.

To make it plaine, doe but take them in sunder, and sever them: Saint P••ul saith plainly, Then, Non auditores, Hearing is nothing; sed fac∣••••res▪ 〈◊〉〈◊〉 is all▪* 1.49And, when they be joined, still there is a marke 〈…〉〈…〉 to shew it for the chiefe. As heere (at the XXV. Verse following) he saith plainely, Beatus erit in opere suo; he that shalbe blessed, shall be blessed in his worke; not in any thing els. Our Saviour 〈◊〉〈◊〉 selfe saith the same in expresse termes:* 1.50 If ye know these things: how the 〈◊〉〈◊〉 ••lessed shall ye be if ye doe them: Marke; Blessed, if ye doe them. Othe••wis••, if ye know them never so much, never the more blessed. Never the more blessed?* 1.51 Nay scienti & non facienti (saith S. Iames) Knowing and ••ot doing is an ••••crease of our sinne, and consequently a greater heape 〈…〉〈…〉. This therefore is the principall part, to be doers.

〈…〉〈…〉 would faign•• be doer's, and aske what that is? It is a 〈…〉〈…〉 to know. There are the kinds of doers: ¹〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and ²〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈…〉〈…〉 expresseth, in Agere, & Facere: Agere, as in 〈◊〉〈◊〉 where, 〈…〉〈…〉 have done singing or playing, nothing 〈…〉〈…〉 as 〈…〉〈…〉 after we have done, there is a thing 〈…〉〈…〉, they are Saint Iames his doers. But 〈…〉〈…〉 in the English tongue: Actors, as in a Play: 〈…〉〈…〉 (Whe•• the Pl••y ••s done, all the Actors doe, 〈…〉〈…〉 there is a gaine, a reall thing 〈…〉〈…〉

〈…〉〈…〉 saith well) Convertere 〈…〉〈…〉, into a VVorke 〈…〉〈…〉 a VVorke which i•• 〈…〉〈…〉

Or rather, not to change it, but (••n Saint Augustine saith) Accedat ad ••ver••••m, unto the word, that we beare, let there be joyned the Element of the Worke (that is) some reall elementall deed, Et sic fit magnum Sacramen∣tum Pietatis,* 1.52 and so shall you have the great Mysterie or Sacrament of Godlinesse. For indeed, Godlinesse is as a Sacrament: hath not onely the mysterie, to be knowen, but the exercise to be done; not the Word to be heard; but the Worke also to be performed: Or els,* 1.53 if it be not a Sacra∣ment, it is not true godlinesse.

Which very Sacrament of godlinesse is there said to be the manifesting of the word in the flesh: which it selfe is lively expressed by us, when we are doers of the Word; as it is well gathered out of our Saviour CHRIST's speech, to them which interrupted him in his Sermon, and told him, his mother was without: Who is my mother (saith he?) These heere,* 1.54 that heare and doe my words, are my mother: They travell of me till I am fashioned in them. Hearing, they receive the immortall seed of the word;* 1.55 by a firme purpose of doing, they conceive; by a longing desire, they quicken;* 1.56 by an earnest endeavour, they travell with it; and when the Worke is wrought, Verbum Caro factum est, they have incarnate the word. Therefore to the woman's acclamation, Blessed be the wombe that bare thee;* 1.57 true (saith CHRIST) but that blessing can extend but onely to one, and no more;* 1.58 I will tell you, how you may be blessed too; Blessed are they, that so in∣carnate the written word, by doing it, as the Blessed Virgin gave flesh, to the aeternall word, by bearing it.

It is that which Saint Iames meaneth in the next Chapter,* 1.59 where he saith, Ostende mihi fidem: Faith commeth by hearing; shew me thy faith, and thy hearing (saith he, in the person of an heathen man.) The Christian faith is, Quando creditur quod dicitur: the heathen faith, Quando fit quod dicitur (for, so they define it in their Bookes of Offices.) Ye shall never shew them your faith, cum creditur quod dicitur; but by that they under∣stand (that is) their owne faith, cum fit quod dicitur, by doing the word. E∣nough to shew, what is meant, by doers of the word.

And least we excuse our selves by this, that all Sermons are not de The∣ologiâ, practicâ, entreat not of matters of action, and so not to be done: By this that hath beene saide of the Sacrament of godlinesse, we may easily understand, that there is no Article of Faith, or Mysterie of Religion at all, but is as a key to open, and as a hand to lead us to some operative vertue. Even those mysticall points, being by the Holy Ghost's wisedome, so tem∣pered, that they minister every one of them, somewhat to be doing with, somewhat pertaining to the exercise of Godlinesse,* 1.60 no lesse then the morall points themselves. So that, if we would dispose our selves, to keepe Saint Iames his Caution, I make no question, we might well doe it through all. At least, when the points are plainly practique, meere Agends, then to make a conscience of doing them, and to call our selves to accompt of what we have heard, what we have done, till as Saint

〈…〉〈…〉, we 〈…〉〈…〉 to be doers of the word: till as 〈…〉〈…〉 terme 〈…〉〈…〉, the ingrafted word have his 〈◊〉〈◊〉 in a worke suitable to the fee•• or fient, it came of. And this is th•• 〈◊〉〈◊〉 of his Caution▪

* 1.61What if we doe thus, what then? so doing saith Saint Iames, we shall doe wisely, and make sure worke; in saying that, Not doing so, we sh••ll 〈◊〉〈◊〉 be guile our selves. For indeed, those are the onely hearers, tha•• 〈◊〉〈◊〉 too: The other, that are hearers onely, as good not heare; 〈…〉〈…〉 all is done, doing must doe it. That is plainest, that Scripture 〈◊〉〈◊〉 thus, how it shall goe at last: They that have done good, shall goe in∣to life everlasting;* 1.62 and they that have done evill, goe (I need not tell you) you know whither well enough.

This very thing had David sayd long before of the word; A good understanding have all they that do therafter.* 1.63 And so had our Saviour CHRIST, who saith of him that heareth and doeth, that he approveth himselfe,* 1.64 for a wise builder. Which is that and nothing els, which S. Iames heere implieth, that they make a sound conclusion, or true syllo∣gisme.

As, on the other side, supposing they doe it not, they be foolish buil∣ders, foolish virgins (saith CHRIST:* 1.65) saith Saint Iames, they fall into a flatt fallacie, or Paralogisme: are deceived by a peece of the Devill's so∣phistrie.

And the Apostle could not possibly devise, to speake more fittly, or to give his caution a better edge. For, these great hearers, nothing so much ne••tles them, as to be compted men deceived, unwise or overseen. Men are deceived for want of knowledge: They reckon themselves the onely people, as if knowledge should die with them. And, being men of knowledge, consequently freest from error, of any men alive. They pitie much the blindnesse of the former times: but, as for them, they see light cleerly, and are not deceived you may be sure. Therefore this seemeth very strange to them, and in evill part they must needs take it, to be 〈◊〉〈◊〉 for men deceived. The more it moveth them, the liker it is to worke with them; and therefore Saint Iam••s the rather chooseth it.

〈◊〉〈◊〉 is the course, the Holy Ghost still keeps with them. For such were, in our 〈…〉〈…〉, the Pharises. None, such men of knowledge, as they: They were knowled•••• all over: In their for-head, at their wrists, down to the very s••inge & 〈◊〉〈◊〉 of their garment. Notwithstanding, upon this very point of 〈◊〉〈◊〉 faci••nt, our 〈◊〉〈◊〉 Christ le••ts not to call them fooles and blind, though 〈…〉〈…〉 ••hemselves to be the onely Fagles of the world. Even so were 〈…〉〈…〉 ••salme, when they had heard the Law, Sabboth after Sab∣b••th 〈…〉〈…〉 yeares togither, y••t (saith he) it is a people that doth erre in 〈…〉〈…〉 for all that▪ and th••••gh they have heard so long, yet they 〈◊〉〈◊〉 my waies. And euen so Saint Paul, with some in his time, whom

though he termes alwaies learning, continually hearing, still at Sermons; yet for all that he saith, they never came to the knowledge of the truth: Not the true knowledge, which consisteth in the practise;* 1.66 but a kinde of jang∣ling knowledge, and holding of opposition, which he calleth knowledge falsly so called. Therefore, for all their Sermons, and all their Lectures,* 1.67 a deceipt there is, certainly.

For, let us examine it. If that which is heard, be therfore heard that it may be done, and it be not done, a deceipt there is, somebody there is deceived, light where it will. Now, there be but three in all, that be parties to it: ¹ GOD, ² the Preacher, ³ and the Hearer. One of these it must be.

Be not deceived (saith the Apostle) GOD is not mocked:* 1.68 No deceiving of him. It is not he, sure.

Then it is we: So one would thinke; so thought Esai: Alas (saith he) I have laboured in vaine, I have spent my strength in vaine,* 1.69 I finde I am de∣ceived. But he receives answere of GOD, it was not so. That neither he had preached the word, nor the word he had preached, had beene, or should be in vaine. For himselfe; that his reward was with GOD,* 1.70 whi∣ther the hearer profited or no For the word; that, as the raine or snow,* 1.71 going forth, it should not returne empty without his effects.

Which answere to Esai, was it which put comfort in Saint Paul: that were his preaching the savour of life, or of death; both waies, it was in him a sweet smelling savour, accepted of GOD. And if neither GOD,* 1.72 nor the Preacher, then must the deceipt fall on the Hearer: and he it is that is deceived.

Deceived? Wherein, or how? Many waies. ¹ And first, in grossly mistaking the very nature of Sermons. Vpon Audiunt & non faciunt, Ezechiel saith plainly of those in his daies, they seemed to reckon of Sermons, no otherwise then of Songs: to give them the hearing, to com∣mend the aire of them, and so let them goe. The Musique of a song, and the Rhetorique of a sermon, all is one. A foule error, even in the very na∣ture of the word: for, that is a Law, a Testament, and neither song, nor sonnet. A Law, enacted to be done. For,* 1.73 it shall not serve the three chil∣dren, to say of Nabuchadnezar's Law, They had heard it proclaimed from point to point: but doe it they must, or into the furnace; for such is the nature of a Law. A Testament: which,* 1.74 though it be but a mans (as Saint Paul saith) must be executed; and we are compellable to the exe∣cution of it: and to GOD'S much more.

To speake but according to the Metaphore in the Verse before: It is a plaine mistaking of the word (which is, as Seed in a soile,* 1.75 or as a Sient in a stocke) to take it for a stake in a hedge, there to sticke and stand still, and bring forth nothing. Or,* 1.76 according to the Metaphore in the Verse next after; where it is termed a Gl••sse, which we should looke in, to doe somewhat by; to take away some spott, to mend somewhat amisse,

〈…〉〈…〉 And 〈…〉〈…〉 to mistake it to looke in it, and look 〈…〉〈…〉 our chief•• 〈◊〉〈◊〉 to 〈◊〉〈◊〉

* 1.77〈…〉〈…〉 manifest mi••taking in th•• 〈◊〉〈◊〉; So is there a like in the 〈…〉〈…〉 ••here as th••y 〈…〉〈…〉; and to doe, is the End, why they 〈◊〉〈◊〉 these Auditore•• 〈◊〉〈◊〉 doe (even as Saint Paul saith) requiescunt in lege,* 1.78 make the La•• their Pillow, lay them downe upon it, and there take their rest: 〈◊〉〈◊〉 se••ke farther, and so misse their marke quite.

But, a 〈◊〉〈◊〉 error yet then this is, that they which when they have heard, 〈…〉〈…〉, seeme to thinke that hearing and doing is all one: in-as-〈…〉〈…〉 they doe, is onely that they heare: and so, grossly con∣foun•• the two parts, that are plainly distinguished. For, hearing is a 〈◊〉〈◊〉 and sense is in suffering: but, the hearing of the Word is so easy a su••fering, as if we looke not to our selves, we often fall asleepe at it. Now, suffering, and doing are plainly distinguished: and not onely plainly distin∣guished, but (as we see) flattly opposed (by Saint Iames in the Text) either to other.

Nor, to hold you over long: seeing the Apostle borrowed his terme of Paralogisme from the sc••••oles, to speake in schoole-termes. In hea∣ring onely, and not doing, there is (first) the Elench, A sensu compositi ad divisum: which they fall into, that where two things are required, rest in one. And again, the Elench, A dicto secundùm quid, ad dictum simpliciter: wher∣with they are deceived, that having a part, thinke that part shall serve them, instead of the whole. Which two, are a peece of the Devills sophistry; and so you see, both ¹ that they are deceived; ² and how they are deceived that rest upon hearing onely.

* 1.79But, to be deceived simply, is no so great matter; wise men (many of them) are so, and any of them may be. This is that which edgeth it yet more, which giveth it a double edge: that they deceive themselves.

1. In which point first certaine it is, there is no man, that willingly would be deceived, can endure to be deceived himselfe. Saith the first and great est Deceiver, to live, even then, when he came purposely to de∣c••••••e her;* 1.80 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is it for a troth, that God hath forbidden you to eate of all the 〈◊〉〈◊〉. As if he should say: I would not have you deceive me, tell me true, 〈…〉〈…〉 be so or no. Lo, he would not be deceived himselfe, though he 〈◊〉〈◊〉 about deceipt.

2. But 〈…〉〈…〉. If deceived we must be, of all men we would not be deceived of ••uch, as we nush: that greives us exceedingly. Saith 〈◊〉〈◊〉. He hath 〈…〉〈…〉 whom I 〈◊〉〈◊〉; my Guide, my Counselor, my 〈…〉〈…〉.* 1.81 He can never ••ay ••nough of it, for it is a griefe above all griefs 〈…〉〈…〉.

〈…〉〈…〉, if not by 〈…〉〈…〉 trust, lea•••• of all, by that 〈…〉〈…〉 of all we 〈…〉〈…〉) by our selves; for, we trust

none better, I suppose. If we must be deceived; of another, of any o∣ther, rather then of our selves. For, he that deceiveth himselfe, is both the deceived and the deceiver too. The deceived may be pitied: the de∣ceiver is ever to be blamed: Therefore, he is utterly without excuse, that is the author of his owne deceiving. And there is no man pitieth him, but every one mocketh him, and takes up Proverbes over him, of selfe doe selfe have, and I wot not what. So that, this of all other, is the worst. ¹ To be deceived: ² To be deceivers: ³ To be their owne deceivers.

Will ye see an example of this, that they doe but deceive themselves, that build upon Auditores tantùm? You may, Luc. 13. where you shall see some, that upon their bare hearing, bare themselves very confidently, as if they could by no meanes be deceived in it, and yet they were. Christ saith to them, Nescio Vos. They thinke very strange of that speech, and replie, Lord, why hast not thou Preached in our streets,* 1.82 and have not we heard thee duly, and never missed? Well for all that, for all their hearing, He telleth them againe, Nescio vos. Though he had seene them at never so many Sermons, he taketh no notice of them, by their being, or hearing there; but by their doing afterward. By which it appeareth, that upon this very point, they promised themselves very much; but found at last, they had but deceived themselves.

And (which is word of all) found it then, when it was too late; when no VVritt of error could be brought; when it was past time, and they no way to be relieved.

And yet to goe further. If this deceipt of themselves were in some light matter, of no great importance, it were so much the more tolera∣ble; but so it is not, heere. The last words of the last Verse, are (as you remember) salvare animas vestras: so that, it is a matter of saving our soules; a matter as much as our soules or salvation are worth. Life or Death; Heaven, or Hell; no lesse matters depend upon our being decei∣ved heer. Things, which most of all, it concerneth us, not to be deceived in.

One point more, and so an end. They wilbe hearers of the word, and not doe it: what say you to this, that when they have been hearers onely all their life long, they shall in the end, be forced to be doers; and doers of that word, which least of all others they would doe: Is not this evi∣dently ro deceive themselves? In the Prophet Ieremie, they say:* 1.83 They will give GOD the hearing, but not doe any of his words: But, they shall not go away with it so. For, when they have done what they can, they shall finde themselves deceived in that too. A word there is, they shall not heare onely, but heare and doe, whither they will or no. And, what is that word? Even Discedite maledicti in ignem aeternum. For,* 1.84 they that will doe none els; that, they shall doe: and fulfill that commandement that breake all the rest. And, who is hable to fulfill, nay to abide that word? Who can endure to go whither that will send him? Of all words,* 1.85 that is durus ser∣mo, nay durissimus, the hardest to do of all: better do any, yea better do all, then do that.

〈…〉〈…〉, ••hat an edge 〈…〉〈…〉 ••ath set upon his advise: how 〈…〉〈…〉 they 〈◊〉〈◊〉 ••••emselves into, that be hearers only: 〈…〉〈…〉 it be intolerable (as 〈◊〉〈◊〉, it is) 〈◊〉〈◊〉 will import us, to take heed to the 〈◊〉〈◊〉, that so we may 〈…〉〈…〉 double edge.

〈…〉〈…〉, that 〈…〉〈…〉, beare still. For, Bene facitis 〈◊〉〈◊〉.

Yet, not 〈…〉〈…〉 away with the common error, that Sermon-hearing is the 〈◊〉〈◊〉 est of all Christianitie; and so we heare our Ser∣mons 〈…〉〈…〉 safe, more needs not. But, to resolve with our selves, that only 〈…〉〈…〉 do•• it▪ Somewhat there must be besides. And when all is 〈…〉〈…〉 be Factores verbi.

〈◊〉〈◊〉, that we may (if we please) entertaine other opinions touch∣•••••• this point; but they will deceive us, and we in holding them, be de∣ceived. And that, in a matter of great weight and consequence: which then we shall find and feele, when it will be too late to help it.

Then, that hearing, and not doing, we shall in the end be forced both to heare and to doe a word, the heaviest to be heard, and the worst to be done, of all others. Therefore, that we see to it in time, and keepe the Caution, that we may avoyd the paenaltie. Which Almighty GOD open our eyes, that we may see &c.

Notes

• * 1.1

  Eccles. 5.12.
• * 1.2

  1. Cor. 6.7.
• * 1.3

  Ioh. 3.32.
• * 1.4

  The Summe.
• * 1.5

  Ver. 19.21.
• * 1.6

  Mat. 4.24. Luc. 8.••8.
• * 1.7

  Eze. 33.31.
• * 1.8

  The Division
• * 1.9

  Ver. 21.
• * 1.10

  I. The Advise. 1. Be hearers.
• * 1.11

  Mat. 12.24.
• * 1.12

  Mat. 27.64.
• * 1.13

  Mat. 23.23.
• * 1.14

  Ver. 19.
• * 1.15

  21.
• * 1.16

  Deut. 4.1. Mat. 17.5.
• * 1.17

  Psal. 95.7. Heb. 13.3.
• * 1.18

  Luc. 10.34.
• * 1.19

  Luc. 11.52.
• * 1.20

  Rom. 10.14.
• * 1.21

  Act. 9.6.
• * 1.22

  Ioh. 14.6.
• * 1.23

  2. Pet. 3.1.
• * 1.24

  Mat. 12.42.
• * 1.25

  Luc. 16.29.
• * 1.26

  Luke 11.52.
• * 1.27

  Verse 21.
• * 1.28

  Acts 11.14.
• * 1.29

  2. Peter 1.19.
• * 1.30

  Philip 1.18:
• * 1.31

  Acts 2.6.
• * 1.32

  Iohn 7.32.
• * 1.33

  Hearers: but, of the word.
• * 1.34

  Marke 4.24. Luke 8.18.
• * 1.35

  2. Not hearers onely.
• * 1.36

  Luke 10.4••.
• * 1.37

  1, Cor. 12 17.
• * 1.38

  Deut. 5.28.
• * 1.39

  Mat. 7.24.
• * 1.40

  Luc. 11.28.
• * 1.41

  Revel. •• ••.
• * 1.42

  Mat. 19.6.
• * 1.43

  3. But doers of the Word.
• a 1.44

  Act. 26.38.
• b 1.45

  Luc. 20.29.
• c 1.46

  Ioh. 7.46.
• * 1.47

  〈…〉〈…〉
• * 1.48

  〈…〉〈…〉
• * 1.49

  〈…〉〈…〉
• * 1.50

  Io••. 13.17.
• * 1.51

  Iam. 4. ult.
• * 1.52

  1. Tim. 3.16.
• * 1.53

  1. Tim. 4.7.
• * 1.54

  Mat. 12.50.
• * 1.55

  Gal 4.9.
• * 1.56

  1. Pet. 1.23.
• * 1.57

  Ioh. 1.14.
• * 1.58

  Luc. 11.27.
• * 1.59

  Cha. 2. Ver. 18. Rom. 20.17.
• * 1.60

  1. Tim. 4.7.
• * 1.61

  II The 〈◊〉〈◊〉 of the c••••tion, or the Incon••••ni∣••nce.

  ¹ Deceiuing.
• * 1.62

  Ioh. 8.29.
• * 1.63

  Ps••••. 111.10.
• * 1.64

  Mat. 7.24.
• * 1.65

  Mat. 7.26. Mat. 5.23.
• * 1.66

  2. Tim. 3.7.
• * 1.67

  1. Tim. 6.20.
• * 1.68

  Gal. 6.8.
• * 1.69

  Esai. 49.4.
• * 1.70

  Ver. 5.
• * 1.71

  Esai. 55.11.
• * 1.72

  2. Cor. 2.15.
• * 1.73

  Dan. 3.8.
• * 1.74

  Gal. 3.15.
• * 1.75

  Ver. 21.
• * 1.76

  Ver. 23.
• * 1.77

  〈…〉〈…〉
• * 1.78

  〈…〉〈…〉 19.
• * 1.79

  Deceiving your selves.
• * 1.80

  Gen. 3.1.
• * 1.81

  〈…〉〈…〉
• * 1.82

  Luc. 13.26.
• * 1.83

  Ier. 18.18.
• * 1.84

  Matt 25.41.
• * 1.85

  Ioh. 6:••0.