for as we ought but the Spirit it self maketh Intercession for us Rom. viii 26. God bids Solomon ask what he would but withall inspires him with such a prayer as should find acceptance 3. A third thing observable is the Reality and Efficacie of this proffer What shall I do for thee There is Substance and Reality in that word Alas What can Elijah do For temporal blessings he was to seek himself for spiritual they are the immediate dispensations of God himself True and yet he calls it a Doing and Giving Faith reckons upon Prayers and Intercessions it makes according to the will of God as if they were real and full Donations is as sure to obtain them as if it were already put into the possession of them See this in Isaac's benediction and blessing of Iacob Gen. xxvii 37. Behold I have made him thy lord and all his brethren have I given to him for servants and with corn and wine have I sustained him How did he this vers 28. He said God give it thee God give thee of the dew of heaven and the fatness of the earth and plenty of corn and wine A faithful Prayer it is as good as an actual Donation Thus S. Paul 2 Cor. vi 10. As poor yet making many rich as having nothing and yet possessing and bestowing all things Oratio 't is promâ—… 〈◊〉 It is set over all Gods Store-houses They under God are the true Benefactours that are to God most religious suiters and petitioners Here is a way by which the poorest may be beneficial give make rich Prize these Prayers especially the Prayers of those whom God hath appointed to bless in his name 4. A fourth thing observable is the Wisdom and Order of this proffer He will have him ask it before he gives it Though Gods grace be never so free yet he requires that we should crave it of him There is one blessing that God gives unask'd and that is the grace of Asking After-graces are given when we pray onely he prevents us with the grace of Prayer God is found of them that sought not for him Isai. lxv 1. to wit by giving them the grace to seek for him We must not look for his Spirit to enter into us sleeping or without thinking of it Ask and it shall be given you Seek and you shall find Knock and it shall be opened unto you Matth. vii 7. Your heavenly Father will give the holy Spirit to them that ask him Luke xi 13. The Well of Grace is deep but Oratio 't is situla gratiae the Bucket without which there is no drawing up any water of Grace Happy we who may have Grace for asking Wretched we who will not ask when we may have it We have done with the Substance of Elijah's proffer Come we now II. To the Circumstance of time Before I be taken from thee Before I be taken from thee beg what thou wilt 1. Observe Elijah being to leave the world his thoughts are for after-succession that he may leave a Prophet in the Church of God he will not leave the Church unfurnished the people of God unprovided for Oh! The Saints of God are solicitous not onely for the present age wherein they live but forecast for succession that the worship of God may survive them and that after-posterities may be converted Moses how doth he pray for a Leader after him Numb xxvii 16 17. Let the Lord the God of the spirits of all flesh set a man over the Congregation which may go out before them and may go in before them and which may lead them out and which may bring them in that the Congregation of the Lord be not as Sheep which have no Shepheard How doth S. Paul charge the Churches for things after his death Acts xx S. Peter being to dye fore-warns the Elders 2 Pet. i. How wicked are they who so they may see peace and prosperity in their dayes little care what may befall the Church in succeeding generations Good David though he was forbid to build the Temple yet how did he store up for Solomons Temple 1 Chron. xxii Oh! we enjoy the worship and service of God and now stand by the care of others let us not be wanting in our cares and prayers that a perpetual service may be offered by those who shall live after us til the coming of Iesus Christ to Judgment 2. Observe he provides for the enabling of Elisha He did not onely anoint him but now furnishes him being himself to dye and to leave the world Flesh and Bloud would have thought Let him be imperfect and deficient they will wish me again his defects will be a foil for my excellencies An unworthy Successour commends his Predecessour Oh no He desires to empty out all his Graces into Elisha and rejoyced to see an Elisha so able to succeed him The Nobles prayed 1 King i. 37. The Lord make the Throne of Solomon greater then the Throne of King David yet there was no jealousie in David Glad they are that the Graces in their Successours may obscure them that they may not be missed 3. Observe Elijah is now most forward and ready to do good when he is to depart and to leave this world Saints though they are alwayes desirous to do good yet at their death oh then they are more abundant in all holy desires of doing good Full of blessing they are alwayes but at their leaving the world then they deal their benedictions more plentifully about them So did Moses in his Song so dealt Isaac and Iacob and so did Elisha deal with the King of Israel Christ with his Disciples on mount Olivet S. Peter when he was to lay down his Tabernacle Oh then all Graces are most pregnant their Faith their Repentance their Hope their Prayers their Blessings Counsels Reproofs they will take their fill of them The box of Oyntment when it is broken fills the house with the smell They love to be sacrificed upon the service of the Church S. Paul leaving the Ephesians preached till midnight imparts all to them 4. Observe he saith Ask of me before I be taken from thee Had Elijah been of the Faith of Rome there had been no need of this limitation nay rather Ask of me and invocate and pray to me after I am in heaven there I shall sue for thee call then upon me No such matter If we will make use of Elijah do it now We may use reverend compellations now not tender religious supplications thither Heb. xii 23. Ye are come to the spirits of just men made perfect and to Iesus the Mediatour of the New Covenant they are not Mediatours Ioseph desired the Butler to remember him but he forgat him It was the pious meditation of S. Augustine upon those words of the Psalmist Psal. oxxiii 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a Maiden unto the hand of her Mistriss so our eyes
we gain by Gods Presence is That it brings with it the Glory of a Nation It is the high dignity and renown and honour of a people that God abides with them as S. Paul speaks Rom. iii. 1. What advantage then hath the Iew What is the dignity of having God so near to them Much every way Thus Moses sets out the dignity of the Jews from this near reference 'twixt God and them Deut. xxvi 18. The Lord hath avouched thee this day to be his peculiar people And vers 19. To make thee high above all Nations which he hath made in praise and in name and in honour This nearness of Gods Presence God compares in Ior. xiii 11. to a Girdle cleaving to his loyns As the girdlâ—… cleaves to the loyns of a man so have I caused to cleave unto me the whole house of Israel that they might be unto me for a people and for a name and for a praise and for a glory So likewise Isa. xliii 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee When God reckons up the dignities of his people this is the main Psal. lxxxvii 5. Of Zion it shall be said that he was born in her Thus Moses re-minds the Israelites wherein their dignity consists Deut. x. 21. He is thy praise and he is thy God There are many titles of Honour amongst men but this above all is the truly honourable Title that we have God near unto us Deut. iv 7. What Nation is there so great who hath God so nigh unto them as the Lord our God is to us While he vouchsafed his Presence to them how renowned were they When he withdrew himself and cast them off how became they a vile people the hatred and scorn and contempt of all Nations A 3 d. Advantage that Gods Presence brings 't is the Strength and Safety of a Nation I'sal xlvi 5. God is in the midst of her she shall not be moved He calls himself 1 Sam. xv 29. the Strength of Israel Balaam could not fasten a curse upon Israel while God was among them Num. xxiii 21. The Lord his God is with him and the shout of a King is among them It was this that encouraged the people of Israel against the Canaanites Numb xiv 9. Their defence is departed from them and the Lord is with us fear them not Though there were Giants and their Cities be walled up to heaven yet fear them not So again Moses encourages them Deut. vii 21. Thou shalt not be affrighted at them for the Lord thy God is among you a mighty God and terrible And so on the contrary when the people being in a great sin would needs go up to fight Moses dislwades them God had then withdrawn himself Go not up for the Lord is not amongst you Sampson wist not that God was departed from him and the Philistines prevail'd over him How did Moses lament when God said He would not go with them So doth the Psalmist Thou goest not forth with our Armies His Presence it is our Palladium our Shield and Fortress The Shields of the earth belong unto God Psal. xlvii 9. It was said to Constantine In hoc vinces Well then If so much good comes to us by Gods Presence amongst us it is worth the enquiry Wherein doth this Presence of God consist How is he said and known to dwell in a Nation I mean not now his substantiall Presence so he is present in all places that Presence fills heaven and earth Ier. xxiii Nor do we now speak of his glorious Presence where his Majesty and Glory shines that is in the heavens Heaven is his Throne No nor yet do we mean his miraculous Presence where he manifests himself in some extraordinary work of his Power thus the Israelites when they were in want question'd his Presence Is the Lord amongst us yea or no No besides all these he hath a gracious Presence by which he dwells amongst us Yes that gracious and merciful and beneficial Presence is that we speak of How shall that appear to us 1. God dwells in a Nation which he chuses to be his Peculiar people the people of his Covenant amongst whom he fixes his Sanctuary and establishes his Worship As David speaks The Lord hath chosen Iacob to be his Inheritance Thus Hosea calls the Nation and Countrey of the Jews The Lords Land Hos. ix 3. All the world is his dominion but by special purchase and possession so the Church is his That is like the Lords Demeans which himself holds in his own hand 2. The place of Gods delight that is the residence of his special Presence Delight fixes a man to his abode When we are such a people that God takes pleasure in us then he saith Here will I dwell for I have a delight in it The Lord hath chosen Zion he hath desired it for his habitation here will I dwell and rest in it Psal. cxxxii 3. There are we to reckon of Gods special Presence where he sets his Family that is the usual place of presence and abode Where we see God gathers to himself a Church is daily collecting to himself a people to know him and worship him there we may conclude God vouchsafes his Presence Thus Christ is described to walk among the Churches Rev. i. When it may be said of a place as God saith of Corinth Acts xviii 10. I have much people in this City there resolve that God is present When they grow thinner and thinner it is to be feared God is then removing 4. There we conclude is a place of Presence and abode where a man bestows most cost A Land-lord will keep up all his possessions so doth God the World but his chiefest care is for his Mansion-house Do we see a people enriched with his choysest blessings His eyes are over them continually no favour is too dear for them Surely God dwells among such a people 5. A man is said to dwell where his abode is most constantly Sometimes God makes his Progress and Excursions into other places as he did to Niniveh by the preaching of Ionah He may be sometimes as a way-faring man that lodges for a night Ier. xiv 8. He may shew some rare tokens of his being amongst them But when he pitches his Tabernacle where his Ordinances are constantly and he fixes them there that is the place of his Presence We have done with the first God's presence it is the happiness of a Nation II. The second Consideration is T is the bitter fruit of sin that causeth God to withdraw his presence and to turn away from us 1. This is the malignant effect of sin that it parts God and us makes a separation moves him to withdraw and turn away from us He rejoyces in the habitable parts of the world and his delights are with the sons of men Prov. viii 31. But sin and wickedness causes an alienation in him and estrangeth him from
Inhabitation He dwells in â—…s A speech of great Emphasis importing the near and close and intimate conjunction and union 'twixt the Spirit and us And this Inhabitation is expressed in Scripture in a double Notion 1. It is Domestica familiaris habitatio 't is Habitatio ut in domo that is a near conjunction Thus the Church is called The house of the living God 1 Tim. iii. 15. And Heb. iii. 6. Whose house are we And again Ephes. ii 22. We are built for an habitation of God through the Spirit 2. It is Sacra Religiosa 't is Habitatio ut in Templo that 's more The first In Domo imports a near Conjunction The second In Templo inferrs a Sacred Presence Indeed Gods Presence makes us a Temple sanctifies and consecrates us to holy Uses 1 Cor. iii. 16. Know you not that you are the Temple of God and that the Spirit of God dwells in you Nay not onely our souls but our bodies are hallowed to be a Temple 1 Cor. vi 19. Know you not that your body is the Temple of the Holy-Ghost For the understanding of this sacred Inhabitation let us consider 1. How the Spirit dwells in us 2. What this dwelling implyes I. How doth the Spirit dwell in us 1. This dwelling of the Spirit in us 't is like the Spirit it self wholly spiritual all in a mystical and heavenly manner As is his Essence so is his Presence onely spiritual Papists enforce a bodily Presence of Christ we must corporally receive him into our bodies No saith S. Cyprian Nostra Christi conjunctio non miscet personas nec unit substantias sed affectus consociat confoederat voluntates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. vi 17. 2. This Inhabitation is performed in us by the production and infusion of those saving Graces which the Spirit works in us As Luther speaks of the Soul 't is Officina Dei mei 't is the Work-house where the Holy-Ghost frames and fashions the new Man in us And though he dwells in us by every Grace yet there are two special Graces to which the Scripture ascribes the Inhabiting 1. Is Faith that 's the Grace that lets in God into the soul and gives him possession Ephes. iii. 17. He dwells in our hearts by Faith Infidelity excludes him Faith receives and entertains him 2. Is Charity by it the Spirit dwells in us God is love and he that dwells in love dwells in God and God in him 1 Iohn iv 16. Love amongst men it is a cohabiting quality Amor congregat 't is an associating virtue t is the glew and cement of the world it makes men dwell together These two are the two uniting Graces Faith unites to God mystically Love morally 'T is the formal union of the soul with God 3. The Spirit dwells in us not onely by his gifts and graces but really The Holy-Ghost is present and applies and unites himself to a Christian. Our bodies are the Temples of the Holy-Ghost not of his Graces but of his own sacred Person The Fathers prove the Holy-Ghost to be true God in Substance because he hath a Temple None but God possesses a Temple And Habitatio 't is Actus Personae properly none but a person is said to Inhabit Indeed Substantially the Holy-Ghost is every where but yet Dwelling adds to his natural Presence a more special Habitude He is tanquam in suo where he doth Inhabit A stranger may be present in an house as well as the owner but to be there by special Interest as in his own Possession so the Holy-Ghost is present in a Christian. That 's the first Consideration How the Spirit dwells in us But II. What doth this Dwelling imply 1. Dwelling implies Propriety and special Right and Interest It is a Possessive word The soul and body of a Christian is Gods more immediate Possession he hath the reference of a lord and owner to it Thus S. Paul tells us 1 Cor. vi 19. Ye are the Temple of the Holy-Ghost and ye are not your own A Christian is Gods upon a fuller right and title then another man All are his as all wasts are the lord 's of the Soil but his lordship and mansion-house are more specially his Such a reference hath a Christian to God He is his not upon common tenure but by peculiar appropriation 2. Dwelling implies Residency and Continuance and Fixedness of abode A man is not said to dwell in an Inn or in the house of a friend though he sometimes be in them A stranger or a wayfaring-man saith the Prophet Ieremy turns aside to tarry for a night There a man dwells where he resides and abides constantly So then the Spirit dwells in a Christian that is he is constantly fixedly in him sets up his rest makes him his Mansion Here will I dwell for I have a delight in it Thus David expresses Gods residence in his Church Psal. cxxxii 13. The Lord hath chosen Zion he hath desired it for his habitation vers 14. This is my rest for ever here will I dwell for I have desired it Thus the Spirit fixes his abode inseparably to the soul of a sanctified man His Graces have 1. Firmitatem radicis they take root in us 2. Perennitatem fontis they are always springing never decaying The Annointing which you have received of him abides in you 1 Ioh. ii 27. His Grace 't is laid in oyl no waterish colours that will wash off presently Indeed for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some such endowments they are in a man Per modum actus transeuntis as Prophesie but Saving Grâ—…ces are Per modum habitus permanentis According to some Graces the Spirit comes and goes saith S. Gregory Recessurus venit venturus recedit sed sine quibus ad vitam aeternam non pervenitur in elecâ—…orum cordibus semper permanet Saving Graces are never vanishing That is a second residency 3. Dwelling implies Command and Authority and right of Disposal of all things He who dwells and possesses as an owner doth like the Centurion he saith to this Do and he doth it to another Go and he goes It was the law of the Medes and Persians That every man should bear rule in his own house Esther i. 22. So then Doth the Spirit of God dwell in us He must bear sway in us with all authority he must rule and govern and order all in the soul of a Christian. His motiâ—…ns they must be commands 'T is a rule in Oeconomicks Voluntas Superioris quomodocunque innotescit vim praecepti obtinet The Master of the house the glance of his eye the beck of his hand must find obedience 'T is that which Paul practiseth Gal. ii 20. I live yet not I but Christ lives in me Christ and his Spirit bore all the sway in S. Paul s life Christians must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and managed all by the Spirit S. Paul expresses it Acts xx 22. 〈◊〉 〈◊〉 〈◊〉
Christian and the first-fruits they must be offered they dedicate and consecrate the whole lump to God By this Faith Abel excelled his brother he sacrificed 1. In fide mandati in conscience of Gods Commandment Cain for custom and fashion-sake onely Worship upon conscience is one thing Worship upon custom onely is another Abel offered 2. Ex fide promissi Abels Faith look'd up to the Messias saw him by Faith that was the life of his Sacrifice Cain rested in the outward Ceremony Without this Faith Impossibile est placere Deo nay Necesse est displicere said Bernard By Faith Abel pleased God for want of Faith Cain displeased him Thirdly Let us consider the nature of this acceptance that is said here to be Respect and Disrespect He respected Abel and his offering but to Cain and his offering he had no respect 1. He respected Abels Offering Wherein consisted this respect 1. He respected it that is he allowed it it stood with his acceptation A great mercy no doubt for God to take our poor imperfect services in good part to give approbation of them to say to us Euge Well done good servant thy prayers and thy sacrifice are come up for a memorial before God a great favour for God to own our devotion Thy prayers shall come up with acceptance upon mine Altar Isai. lx 7. 2. He respected it that is he took a delight in it it was exceeding pleasing unto him The devout prayers of his servants are matter of delight unto him he takes pleasure in them As on the contrary when we are weary of serving him he is weary of our service When we come to say with them in Malachi O what a weariness is it God will answer us as he did those in Isaiah Your services are abominable unto me I am weary to bear them But the prayers of Gods people arising from faith and devotion they are like Noah's Sacrifice God smelt a favour of rest in it 't is an offering of a sweet smell unto God Their prayers are in Gods nostrils as sweet odours holy incense heavenly perfumes Who is this that comes like pillars of smoak perfumed with Myrrhe and Frankincense with all powders of the Merchant Cant. iii. 6. 3. He respected it that is he honoured it with a publick testimony of his favour he gave witness and attestation to it by a visible sign from heaven consuming the Sacrifice by heavenly fire So some translate it Inflammavit Deus sacrificium Abel Thus God honour'd Aarons first Sacrifice Lev. ix A fire came from before the Lord and consumed it Thus he did testifie his acceptance of Davids Sacrifice at Arauna's threshing-floor and Solomons Sacrifice in the Temple and Elias his on Carmel 'T is that which David prays for Remember all thy offerings and accept thy burnt-sacrifices Psal. xx 3. turn them into ashes and consume them 4. He respected it that is he graciously rewarded it granting his request pouring out a blessing upon him He shewed some good token of favour to him First he delighted in him and then in his Sacrifice and then in the prosperity of his servant Manoah's wife argues well If the Lord would destroy us he would not have accepted a burnt-offering at our hands Iudg. xiii But then with Cain all goes contrary no respect had to him his Sacrifice is rejected And 't is a requitall in kind He heeded not God when he sacrificed to him and God heeds him not Meer fashion and formality in Gods Service makes God to be respectless of our prayers Why should God hear him pray who hears not himself Excors sacrificium among the Heathens the Sacrifice which wanted a heart was counted prodigious and of ill abode And as it is a just requital so it is an heavie one The miss of his favour the turning away of his countenance the stopping of his ears against our prayers 't is the greatest Judgment when he shuts out our prayers that they cannot enter Lam. iii. 8. When he is angry with the prayers of his people Psal. lxxx 4. Oh! it was death to David O Lord make not as though thou hearest not lest I become like them that go down into the pit Psal. xxviii 1. It is an heavie doom that God passes upon sinners Though you make many prayers I will not hear you Isai. i. For Use of all Is this the great success of our prayers that God should respect them It must put us into a three-fold disposition in our addresses to him 1. We must be Cauti exceeding carefull and circumspect If there be such hazard in our service it may be accepted as it may be performed or it may be rejected it concerns us to look to the manner of performance so to tender up our service unto him that it may be accepted Naturally we are all Popish in this point we think that the Opus operatum is sufficient we rest in the outward deed done so we dispatch with God in a perfunctory way we think all 's well and that our Sacrifice shall fall on fire of it self though we put not one spark of devotion under it How foolish a thing is Formality in Gods Service to frequent his Worship and to make many Prayers and yet to have all spilt and lost for want of an holy manner in the performance 2. Is there such hazard in our prayers to God It must make us Attentos diligent and attentive to observe how our prayers speed with God what acceptance they find how God doth answer them Most men perform their service to God at all adventures hit or miss speed or speed not they heed it not Oh! a good Christian should see and observe how God respects his prayers waiting upon him till he gives us an answer of Peace Our eys should wait upon the Lord till he have mercy upon us Psal. cxxiii Well how shall that be how shall we discern that our prayers are accepted Besides the real grant of what we pray for which is a sensible evidence of the speeding of our prayers Observe 1. Whether doth God Inflammare sacrificium doth he enkindle thy devotion enflame thine heart with a holy fervency in prayer 't is like fire from heaven upon Abels Sacrifice 2. Doth God inspire comfort into thine heart when thou hast prayed unto him Feelest thou an inward cheerfulness in thy soul Art thou able to say with David I am well pleased my soul is filled as with marrow and fatness Like Hannah she was no more sorrowfull after she had prayed as David who in the begininng of his prayer mourn'd but then felt that comfort that made him shout for joy The Lord hath heard the voice of my weeping he hath heard my supplication the Lord will receive my prayer Psal. vi 3. This gracious acceptance of our prayer it should make us alacres it should beget in us an alacrity and holy delight in the duty of prayer It was Davids resolution Psal. cxvi Because he hath inclined
saith S. Augustine 'T is 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 'T is 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 my 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 onely the voyce of the Law but of the Gospel too Not onely 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 to 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 't is never a whit the better For as the bare knowledge of evil if we do not practise it makes us never the 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 't is 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 'T is 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 'T is not a verbal profession but matter of practice and action 2. The Authour of Religion is represented in Scripture not as a Teacher or Doctor onely 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 part the will and affections which are the spring of practice Religion 't is 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 'T is called a doctrine according to godliness 1 Tim. vi 3. 'T is called the mysterie of godliness 1 Tim. iii. 16. a mystery teaching us to be godly 'T is called a form of sound words in faith and love 2 Tim. i. 13. 'T is 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 't is 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 and 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 of the body will never support life so it is not receiving the Word 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 't is 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 Apostle 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 't is 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