The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

CHAP. VII.

Of the second head of Gods worship, the hearing of the word preached.

THus much touching the first head of Outward worship, namely, Prayer. Nowe fol∣lowes the next, which is the Hearing of the Word preached.

The Questions concerning this point, are of two sorts. Some concerne the Preachers of the word, and some the Hearers. The first sort I omit, and reserue them, to a more proper place.

For the second sort, concerning Hearers, one Question may be mooued;

How any man may profi∣tably, to his owne comfort and saluation, heare the word of God?

The necessitie of this Question appeares, by that speciall Caueat, giuen by our Sauiour Christ, Luk. 8. 18. Take heede how ye heare.

Ans. To the profitable hearing of Gods word, three things are required; Preparati∣on

before we heare, a Right disposition in hearing, and Duties to be practised after∣ward.

I. In Preparation, sundrie Rules of dire∣ction are to be obserued.

First Rule. We must be swift to heare, Iam. 1. 19. And this we shall doe, by disburdening our selues of all impediments, which may hinder the effectuall hearing of the word. These Impediments are especially three; all which are named by the Apostle Iames, to∣gether with their seuerall remedies.

The first, is Presumption; when the hea∣rer presumes of his wisdome, knowledge, and abilitie to teach, (if neede were) his tea∣chers. The remedie hereof is, to be slowe to speake: that is, not to presume of our owne gifts, thinking our selues better able to teach others, then to be taught by them. For so the Apostle afterwardes expoundes himselfe, when he saith, My brethren, be not many ma∣sters, Iam. 3. 1. let not priuate persons take vpon them to become instructers of other men; but as Paul saith, 1. Cor. 3. 18. If any man among you seeme to be wise, let him be a foole, that he may be wise: that is, let him be willing to learne, euen of his inferiours. And in this regard, let him follow the practise of Naaman, who submitted himselfe to the ad∣uise and counsell of his maide.

The second Impediment, is troubled affe∣ctions, specially rash anger, either against the

Teacher, or others. The remedie of this also is laid downe, in the place before alleadged, Be slow to wrath, v. 19. The third is, superflui∣tie of malitiousnes, that is, the abundance of euill corruptions and sinnes; which hearers shall by experience find in their owne hearts and liues. This Impediment hath many branches, principally three. 1. Hardnes of heart, noted by the stonie ground, in the pa∣rable of the lower, Matth. 13. 20. 2. The Cares of the world, signified by the thornie ground, v. 22. 3. The itching eare, 2. Tim. 4. 3. when a man will heare no other do∣ctrine, but that which is sutable to his cor∣rupt nature; not beeing willing to frame his heart to the word, but to haue the word fra∣med to his wicked heart.

The remedies of this Impediment, are these. First, euery hearer of the word, must lay apart all supersluitie of malitiousnes, that is, cut off, as much as in him lieth, all corrupti∣ons both of heart and life. Hence it is, that God speaketh thus to the wicked man, Psal. 50. 16. What hast thou to doe, to take my word in thy mouth, seeing thou hatest to be reformed, and hast cast my words behinde thee? To this pur∣pose, the Prophet Ieremie exhorteth the Iewes, to be circumcised to the Lord, and to take away the foreskinnes of their hearts, &c. Ier. 4. 4. And Moses by Gods commandement, was to sanctifie the people three daies before they came to heare the Law deliuered by

himselfe in Mount Sinai, Exod. 19. 11. Again, euery man will and ought to haue a care, to prepare himselfe more or lesse, to the recei∣uing of the Lords Supper: which dutie is as well to be performed, before the hearing of the word, considering that in substance it differeth not from the Sacraments, they bee∣ing the visible, and preaching the audible voice of God. Secondly, euery hearer must receiue the word with meekenes, that is, with quietnes subiect himselfe to the word of God, in all things. Esa. 57. 15. I dwell with him, that is of an humble spirit, to reuiue the spi∣rit of the humble, &c.

The second Rule of Preparation. Wee must lift vp our hearts in praier to God, that he would giue vs the Hearing eare. This hea∣ring eare, is a gift of God, inabling the heart, when it heareth, to conceiue and vnderstand the doctrine taught, and to yeeld obedience thereunto.

The third Rule. The hearer must in hea∣ring, set himselfe in the presence of God. Now therefore (saith Cornelius to Peter, Act. 10. 33.) are we all here present before God, to heare all things commanded thee of God. The reason is, because God is alwaies in the con∣gregation where the word is preached.

II. The second thing required to profi∣table hearing, is a right disposition. Wherein two rules are to be obserued.

First, when the word of God is in deliue∣ring,

euery hearer must heare with iudgment. But some will say, many preachers bewray faults and infirmities in their preaching. To this Paul answereth notwithstanding, De∣spise not prophecie, 1. Thess. 5. 20. Yea but what if they deliuer vntruthes? Paul answeres a∣gaine, in the next verse, Try all things, and keep that which is good: and Saint Iohn to the like purpose, 1. Ioh. 4. 1. Beleeue not euery spirit, but try the spirits whether they be of God.

Her•…•… by the way, we must remember one cau••at. There be three kinds of iudge∣ment. The one is a priuate, wherby euery pri∣uate person may iudge of the doctrine which is taught: For he must not heare, hand ouer∣head, but iudge of that which he heareth. Of this Saint Paul speaks to the Corinths, Iudge ye what I say. 1. Cor. 10. 15. The second is, the iudgement of the Prophet or minister: And this is a surer kind of iudgement then the former, proceeding from a greater measure of Gods grace. The third is the iudgement of the Holy Ghost in scripture; and this is so∣ueraigne and absolute. For the Holy Ghost iudgeth all, and is iudged of none. These three kinds of iudgment are set in this order. The first depends vpon the second, the se∣cond vpon the third, and the third is absolute and iudged of none.

Vpon this caueat, two things doe follow; First, that a priuate hearer, though he may iudge of doctrine deliuered, yet he may not

censure the Teacher, or his ministrie. Mi∣nisters are to be iudged; but their spirit is not subiect to euery priuate man; but to the pro∣phets. For the spirit of the prophet; that is, the doctrine which the prophets bring, beeing inspired by the Holy Ghost, is subiect to the Prophets. 1. Cor. 14. 32. Secondly, a priuate man, is not to publish or broach any point of doctrine, but that which is plainly propoun∣ded in the word, and taught by the ministers thereof. This is a necessarie rule; and the want of obseruation thereof, is the cause of many scismes and haeresies in the Church. The Lord commands the people, Mal. 2. 7. to require the law at the mouth of the priest in all maine points of faith and manners.

The second Rule to be obserued in hear∣ing. Euery hearer must haue care that the word of God be rooted, and grounded in his heart, like good feede, in good ground: which Saint Iames expresseth, Iam. 1. 21. Re∣ceiue with meekenes the ingrafted word. Here generally it is to be remembred, that not onely ignorant people, but euen the most learned, ought to be hearers of the word preached. For the preaching thereof serues not onely for the increasing of knowledge, but also for the reformation of the affection, which may be inordinate, where knowledge doth abound.

Now for the rooting of the word of God in our hearts, sundry things are required.

First, a true & right vnderstanding therof.

Secondly, it must be mingled with faith, Heb. 4. 1. For the word is as wine, or water of life: our faith is the sugar that sweetneth it, and giues it a pleasant relish. The word ther∣fore must be tempered, and mixed with our saith, that it may become profitable vnto vs. Now in this mixture, there is required a dou∣ble faith; the first generall, whereby we be∣leeue the doctrine deliuered to be true, so as we neuer call the same into question; Our Gospell to you (saith Paul) was in much assurance, 1. Thess. 1. 5. The second special, whereby we apply the word preached vnto our selues, for the humbling and comforting of our hearts.

Thirdly, we must labour to be affected with the word. Thus Iosiah his heart is said to melt at the reading of the law, 2. Chro. 34. 27. And the people reioyced greatly, because they vnderstood the word which the Leuites had taught them. Neh. 8. 12. The hearts of the two disciples that went to Emmaus, bur∣ned within them when Christ opened vnto them the scriptures, Luc. 24. 32. And the Iewes at Peters sermon, were pricked in their hearts, and said, Men, and brethren, what shall we doe? Act. 2. 37.

Fourthly, the word of God must dwell plenteously in vs, Coll. 3. 16. This is doth, when it rules, and beares the greatest sway in the heart, and is not ouerruled by any corrupt

affection.

III. The duties to be performed after hearing, are these.

First, the doctrine deliuered, must be trea∣sured vp in the heart, and practised in life. Psal. 119. 11. I haue hid thy word in my heart, that I might not sinne against thee.

Secondly, a man must meditate on the word which he hath heard, with lifting vp of his heart vnto God. The beasts that were clouen footed, and chewed the cudde, were fittest both for meate vnto man, and for sa∣crifice to God, Levit. 11. It was the olde and auncient opinion of the Church, that this chewing the cudde, signified holy meditati∣ons. And he that heares the word, must doe as the beast doth, fetch vp the meate out of his bellie againe, and chewe it ouer a new. The man that doth so, is the fittest for the Lords vse.

Thirdly, he must haue experience of the word of God in himselfe. Psal. 34. 8. Tast and see how gracious the Lord is.

Fourthly, he is to examine himselfe after he hath heard the word. Thus Dauid saith of himselfe, Psal. 119. 59. I haue considered my wayes, and turned my feete vnto thy testimo∣nies.

Fiftly, he must be obedient vnto it, and testifie his obediēce, though not at all times, yet whensoeuer occasion is offered. Iam. 1. 22. Be ye doers of the word, and not hearers one∣ly,

deceiuing your owne selues.

II. Question touching hearers is, How are they to be comfor∣ted, who after long hearing of the word, either profit very li∣tle, or not at all?

For resolution of this Question, the Cau∣ses of not profiting, are distinctly to be con∣sidered. And they are of two sorts.

The first sort of Causes, are the sinnes of the hearers. And that sinnes are the causes of not profiting, it will appeare by this signe; if the memorie, vnderstanding, and other parts of the minde in common mat∣ters, be strong and pregnant, but dull and weake in apprehending, and retaining the doctrine taught. Now these sinnes are prin∣cipally two.

First, Hardnes of heart, when a man is not inwardly mooued and affected with the word preached, but remaines in the same state he was before. This is set forth by the hard ground, that is by the high way side, and by the stonie ground, Math. 13. 4, 5. And such is the heart that is not mooued nor af∣fected either with ioy, sorrow, feare, or con∣solation. The hardnes of heart, ariseth from a custome in sinning and from that the de∣ceitfulnesse of sinne, Heb. 3. 13.

Secondly, worldly Cares, that is, a heart possessed with desire of profits, pleasures, honours, preferments, and such like; which be as thornes that choake the seede of the word, and suffer it not to grow and fructifie: yea that fill the heart full of wandering ima∣ginations, which steale away the mind from attending to the word preached. Those that are thus hindred from profiting, are rather to be reprooued, then comforted: for that the cause of their non-proficiencie, is in, & from themselues. They are therefore to vse all good meanes for the remooueall of their sinnes, that of hard hearted and carnall, they may become good and profitable hearers of the word. The meanes are these.

First, they must labour to be touched in heart, with sense and feeling, of their spiri∣tuall pouertie, and want of Gods fauour and mercie in the pardon of their sinnes. The reason is giuen of Dauid, Psal. 25. 9. The Lord teacheth the humble his waies. And by Marie, in her song, Luk. 1. 35. He hath filled the hun∣grie with good things, and the rich he hath sent emptie away. The second meanes is, to heare the word of God with an honest heart, ioy∣ned with a constant purpose of not sinning. The third, to be as carefull to bring good affections, as a good vnderstanding. For affe∣ctions are the feete that carrie the heart, and Salomon biddes vs to take heede to our feete, when we enter into the house of God, Eccl.

4. 17. They are the very key of knowledge and memory; and therefore Dauid saies, The secret of the Lord is reuealed to those that feare him, and his couenant is to giue them vnderstan∣ding: Psal. 25. 14. And that which he saith of Feare, may be said also of other good affecti∣ons.

The second sort of Causes, are ordinary and vsuall defects of naturall gifts; as of ca∣pacity, or conceipt, of memory, and vnder∣standing. For all men haue not the like gifts of nature, and therfore all men cannot reape benefit by the word preached. These wants may be discerned thus; If the mind and me∣mory be weake or wanting, as well in com∣mon wordly matters, as in diuine things that belong to gods kingdome. And to this kinde of men which are thus troubled for not pro∣fiting, there belongeth comfort; Yet not sim∣ply, but vpon these conditions. First, if they know the principall grounds of religion. Se∣condly, if they haue care to profit and in∣crease in knowledge. Thirdly, if they liue according to the measure of their know∣ledge, in obedience to Gods will. These bee∣ing obserued, such parties are to comfort themselues in this, that God in mercy will accept of their indeauour, forgiue their ig∣norance, and beare with their infirmities. This is to be seene in the example of Peter, whose faith was highly commended by Christ, when he said, the gates of hell should not

preuaile against it. Matt. 16. 16. And yet at that very time, Peter was ignorant of many maine pointes of Religion, as of the death, resurrection, and ascension of Christ. And in his person, the other discisples are com∣mended also for their faith, because they held Christ to be the Messias and Sauiour of the world, though they were ignorant of the manner of his redemption, thinking he should haue beene an earthly king. Act. 1. A∣gaine, the want of knowledge in such as haue naturall defects, may be supplied by good affection, if they be not wanting in an honest heart, and carefull indeauour of god∣ly life. Thus the Church of the Iewes in the old Testament, did farre exceede the Church of the new, in good affection, though it came farre short of it in knowledge and appre∣hension.