The boring of the eare contayning a plaine and profitable discourse by way of dialogue : concerning 1. Our preparation before hearing, 2. Our demeanour in hearing, 3. Our exercise after we haue heard the Word of God / written by that faithfull and diligent minister of Gods Word, Master Stephen Egerton ...

CHAP. III.

Qu. YOu haue shewed mee what is to bee

done before the Sermon, now tell mee what is the hearers dutie in the Sermon while.

An. First, let such as bee able to reade, bring with them to the publike Assem∣blies the holy Bible, to the end that they may not only ioyne with the Church in singing of Psalmes, but also readily turne to the principal places of Scriptures that are read, expounded, and repea∣ted by the Minister: by which meanes they shall greatly fur∣ther both their attention and memorie, hauing the helpe, not only of their Eare in hea∣ring, but also of their Eye in perusing those scriptures, that are alleaged, to see whether they be truly alleaged or no: by which meanes also the Minister shall bee made more

carefull to take heed, that he doe not but vpon very good ground, swarue from the words of the common Trans∣lation. If this had beene ob∣serued, the Nouatian Heretike of whom Socrates speaketh in the Ecclesiasticall Storie, durst not haue added those words to the Text▪ which he did, saying, Cursed is euery one that keepeth the Passeouer without vnleauened Bread. Neither would that bee of whom Austine speaketh Epi∣stola nona ad Hicon, haue so vnaduisedly made that hurrie among the people, by rea∣ding a word in the Prophesie of Ionas, otherwise then it was in their Bibles.

Qu. Which is the second dutie?

An. Euery hearer must en∣deauour

earnestly to bee pre∣sent at the whole Sermon, from the beginning to the end, both comming before the first Prayer begin, and not departing till the blessing bee pronounced. Iudas leauing the Assembly of Christ and the other Apostles before the action was ended, and the Psalme sung, had heauie suc∣cesse. This was counted so great a fault in former times, that the Councell of Car∣thage appointed him that went out of the Congrega∣tion, while the Minister was in speaking, to bee excom∣municated.

Qu. What is the third?

An. Sleepe, talke, and speech with other men, curio∣sitie in looking about, and reading of other Bookes, &c.

in the Sermon time must bee auoyded.

Qu. Why should not men sleepe at Sermons?

An. For diuers Reasons. First, it is a breach of the third Commandement, or a taking of GODS Name in vaine by neglect, and abuse of Gods holy Ordinance.

Secondly, It is an enemie to that attention, and heed∣fulnesse in hearing which is required of vs.

Thirdly, If such a iudge∣ment befell him that slept in the night, & that at an excee∣ding long Sermon; What are we to say of those that sleepe in the day at a Sermon of an houre long?

Fourthly, It is a thing of euill report and example.

Qu. How shall they pre∣uent

it, that by reason of watching, early rising, age, or other infirmities can hardly auoid it?

An. They must seeke by all meanes to resist it, praying and groaning in spirit, stan∣ding vp, vsing the Pen if they can write, crauing the helpe of such as sit neere them, &c.

Qu. What say you to tal∣king, curious gazing, and ga∣ping about, &c?

An. They are condemned by all the same Reasons that sleeping is, and that so much the more, because sleepe is such a naturall Infirmitie, that it may suddenly and vna∣wares steale vpon a good and godly man, who hath often resolued with his owne heart neuer to giue place vnto it: whereas any man that hath

but a sparke of grace, and mo∣destie, may with a little stri∣uing, refraine talking, and looking about, and therefore it doth argue a farre greater prophanenesse and impuden∣cie then the other.

Qu. But may not a man reade some good Booke of Diuinitie in the Sermon time?

An. No, not the very Bible it selfe, except it be the places that are pointed to by the Minister, for wee are to giue attendance to the things that are spoken. Besides, it car∣rieth with it a kind of con∣tempt both of the Minister, and Ministerie, and a secret condemning of those that doe attend.

Qu. What is the fourth dutie of hearers?

An. Hee must marke the whole Sermon from the be∣ginning to the end thereof, and ponder as well one part of the sentence, as another, & not take things to halues, or by snatches, as the manner of some is, which breedeth great inconuenience: for hence it commeth that things spoken comparatiuely are wrested, as if they were spo∣ken simply. Hence it is that the proposition of a simili∣tude is marked, and the appli∣cation neglected, with diuers other inconueniences from whence arise Errours, Scof∣fings, Cauellings, &c.

Qu. What is the fift du∣tie?

An. The fift dutie which may bee referred to the impe∣diments, is to come with a

free minde not possest with a∣ny preiudice or fore-stalled opinion, but in trying the spirits of the Ministers of God to hold fast that which is good. For as a coloured glasse maketh all things of the same colour: so a preiudicate opinion maketh all things sound that way that it selfe imagineth. This made euen the best hearers of our Saui∣our Christ, sometimes not to vnderstand him when hee spake most plainly to them of his sufferings, because they were possest with a fore-con∣ceiued opinion of a worldly Kingdome. Let vs therefore when we goe to the house of God, looke to our feet, that is, not to our corrupt affecti∣ons alone, but also to our pre∣iudicate opinions & conceits.

Qu. What is the sixt du∣tie?

An. Sixtly, wee must not be present with a mind per∣emptorily to determine, ac∣cording to our owne fancie, or to tosse, and sift things to and fro, as wee list, as if wee were Masters rather then Schollers, Teachers, rather then Hearers, Iudges and Censurors of others rather then Learners. For there is nothing can bee so truly and plainly spoken, but Pride and Malice may peruert it: wher∣fore let vs lay aside all sinister conceits of our owne know∣ledge, wit, and learning, all contempt and hatred of the Ministers persons, vaine glo∣rie, selfe-loue, &c. which ma∣keth men thinke nothing right and good but that

which commeth from them∣selues. Neither let vs with Phocion, count it a goodly thing to dissent from other.

Qu. Doth not the Apostle will vs to try the spirits, and iudge of those things which the Prophets speake?

An. Yes, but it is not his meaning that men should of enuie, vain-glorie, &c. sub∣iect the Sermons they heare to their own proud and wan∣ton wits: but only with Wisdome, Charitie and So∣brietie to consider whether the things deliuered by the Prophets and Ministers doe agree with the rule of Gods Word, and the soundnesse of Christian Faith. Further that will come to passe if men giue place to their owne conceits, which is said in the common

Prouerbe, So many men, so many mindes: Quot homines, tot sententiae.

Qu. What is the seuenth dutie of Hearers in the Ser∣mon time?

An. Not to bee rashly dis∣couraged or distasted with those things which at the first may seeme difficult and hard: but rather to vse the more di∣ligence, and attention to find them out.

Qu. Why so?

An. Because, First, we must remember that the naturall man doth not easily conceiue heauenly things.

Secondly, It is the will of God by this meanes to hum∣ble vs, and to abate the am∣bitious conceits of our owne will, and to stirre vp our dul∣nesse in Prayer, Meditation,

and studie, that the LORD would enlighten the eyes of our vnderstanding, and to re∣paire to the Ministers of Gods Word.

Thirdly, Men doe readily despise these things which are ouer easie and familiar at the first, and through lothsome∣nesse grow faint, lazie, and vn∣lustie.

Qu. What is the eighth dutie?

An. To vnderstand, and marke the method and order of the Preacher.

Qu. Why so?

An. Because it is a great helpe to the memorie, and serueth as the Star of the Ma∣riner, and as a threed or line without which hee shall bee entangled as in a Maze.

Qu. How shall the hea∣rer

attayne to this?

An. This standeth partly in the Preacher himself, who must keepe a good order, else it will bee hard to follow him step by step. Secondly, In the hearers themselues three things are required for the helpe of their memorie in the time of the hearer.

First, diligent marking, not suffering their minds to stray abroad about other matters.

Secondly, Looking tho∣rowly to the Text, to see how the Doctrines, Exhortations, &c. are raised.

Thirdly, To obserue to what point of the Cate∣chisme, or head of Religion, euery thing is to be referred.

Qu. What is the ninth dutie of the hearer in the Sermon time?

An. To apply that which is preached, to himselfe, and so to turne it to the whol∣some vse, and spirituall nou∣rishment of his soule.

Qu. Why so?

An. Because the end of hearing is not chiefly to know and vnderstand, but rather to beleeue, practise, and obey that which is taught.

Qu. How shall the hearer apply that which is taught, to himselfe?

An. If it be a promise, by beleeuing, and embracing. If a threatning, by beleeuing, and fearing it. If a precept or dutie laid forth, by belee∣uing, and endeauouring to practise it. If a prohibition from a sinne layd out and re∣proued, by beleeuing, repen∣ting,

and shunning of it. Fi∣nally, if in euery point that is deliuered, they put vpon themselues the like affection, and feeling that is in their godly Teacher.

Qu. What is the tenth dutie?

An. Not to fret and wax wearie and impatient, though the Minister bee somewhat longer then the ordinarie time.

Qu. Ought not the Mini∣ster to keepe himselfe within the compasse of his houre?

An. Yes, hee ought to endeauour it as neere as hee can.

Qu. Hath not the hearer iust cause to be offended?

An. No, for there may bee diuers Reasons which may iustly mooue a godly

Minister to goe beyond his houre, and therefore the hearer ought quietly and pa∣tiently to continue to the end of the Sermon.

Qu. What are those?

An. Diuers: as first, the fruitfulnes of the Text which he handleth.

Secondly, the necessitie and profit of it for the time and persons that be present.

Thirdly, Want of oppor∣tunitie to handle the same Text another time. These, and the like considerations may giue the Minister iust occasion to bee longer then ordinary, and therefore the hearer ought not to chafe, and fume, though hee doe a little exceed his time.

Qu. What other Reasons haue you to perswade to this dutie?

An. Further, let hearers consider how easily without irkesomnesse they can be pre∣sent at a play, or at some o∣ther prophane and idle exer∣cise and discourse of greater length then those Sermons which they doe so much di∣staste in respect of the tedi∣ousnesse (as they esteeme it) of them, and therefore they ought much more patiently to beare the protracting of time at the performance of such a holy dutie.

Qu. Wherefore else?

An. Because this chafing at, & lothing of good things in regard of the length of them, doth argue a disorde∣red, and ill affected minde: for as lothing, and distaste of bodily food is a signe of a sicke stomacke: so the like

lothing, and distasting of spi∣rituall food is a signe of a sin∣full soule. On the other side, As a hungry appetite, and wel rellishing of our meate and drinke, is a signe of bodily health: so the hungring af∣ter the wholsome word, and delighting in it, is a signe of a good heart.

Qu. What is the last Rea∣son?

An. The practice, and example of the godly Mini∣sters and people in former A∣ges, who haue willingly con∣tinued a long time together at holy exercises as may ap∣peare. How large was the Sermon of Christ, the summe and chiefe points whereof are set downe in the whole 5. 6, 7. Chapters? And that of Paul, Therefore it is not a

strange, or new thing for Mi∣nisters to prolong their speech, and people their pre∣sence with patience and at∣tention.

Qu. What is the eleuenth dutie?

An. That euery one bring their owne with them, and looke to them in Sermon time, that they neither gad out of the Church, sleepe, talke, or commit any vnseem∣ly thing.

Qu. Is there not some spe∣ciall care of Schollers to bee had, and such as can write?

An. Yes, they are to bee accustomed to take Sermons in Writing.

Qu. Why so?

An. Because, First, it will cause them to marke, and giue eare to the words of the

Preacher, and keepe them both from sleeping, and all vnseemely behauiour.

Secondly, It will helpe both their memory & iudge∣ment, and enable them to giue a better account of that they haue heard, both for the good of themselues and o∣thers.

Notes

• Lib. 7. cap. 5
• Luke 22. 1.
• Mark. 14. 12.
• Acts 20. 9, 10.
• Acts 8. 6.
• 1. Iohn 4. 5.
• Luke 18. 31 32.
• Eccles. 4. 17
• Luke 14. 1.
• 1. Co. 14. 19
• 1. Cor. 2. 14.
• Mat. 7. 21. Luke 11. 28 & 12. 47. Iohn 13 7. Rom. 2. 13. Iames 2. ••5
• Psal. 1. 2. Mat. 5. 6.
• Iosh. 8. 34, 35. 2. C. Ezra. 8. 3.
• Mat chap. 5. 6, 7.

  Acts 20. 11. &c.
• 1. Co. 14. 40