Hearing and doing the ready way to blessednesse with an appendix containing rules of right hearing Gods word. By Henry Mason, parson of S. Andrews Vnder-shaft London.

HEARING AND DOING the ready way to blessednesse.

CAP. I.

The scope of this discourse, and the intention of the Author.

[Cap. 1] BLessednesse is the end for which man was made, and to which the frame of the world doth di∣rect, and whereunto him∣selfe in his daily thoughts doth aspire. For though most men are much corrup∣ted in their judgement con∣cerning good and evill: yet

there was never any man, but did desire his owne hap∣pinesse, as the soveraign and most desirable good. This being so, he that could and would point out the ready way, by which a man may become blessed, I suppose might deserve great thankes at every mans hands. And this our Lord hath done, as elsewhere in sundry places of the Gospell, so more espe∣cially in that Text of S. Luk, But he said,* 1.1 Yea rather, blessed are they that heare the word of God and keepe it. For herein he instructeth us in the way to blessednesse; and that partly by his example, and more fully by his doctrine.

And first by his example, for when hee heard one of

the company proclaiming with a loud voice the bles∣sednesse of that woman who had bred and brought up such a sonne; he taketh oc∣casion hereby to discourse of the true blessednesse indeed which farre exceedeth all such blessings, as the breed∣ing and bearing of a good sonne is: teaching us by this practice of his, how to make that use of ordinary occurrences in the world, which may stirre up our hearts to think on, and to seeke after the things that are above; which is a good step toward the blessednesse of heaven and eternall life.

And secondly our Lord teacheth us the way to hap∣pinesse more fully by his

doctrine here delivered; in which wee finde him telling us, that the true blessednesse ariseth out of piety and Gods service, that it is con∣tained and set out in Gods word, and may be commu∣nicated unto us by our hea∣ring and keeping of that word. All which points briefely and summarily set downe in our Saviours words, I intend by Gods grace to enlarge and ampli∣fie, still laying the ground of my discourse in the sacred Text: hoping by my poore labours in this argument, I may somewhat further both my selfe and others, to the obtaining of that blessed∣nesse, which wee all doe so much seeke after. That God

which hath put this thought into my heart, put that ver∣tue into my words, that they may guide some soule or o∣ther to eternall life.

But before I enter upon the proposed points, it will be necessary first to unfold the Text: that so both our Lords doctrines & my com∣ment upon them, may ap∣peare the more plainely.

The occasion of this speech was this: Our Lord had beene preaching the Kingdome of God to the people; and a woman of the company ravished with the gratious words, that procee∣ded from him, brake out in∣to his praises, in these words, Blessed is the wombe that bare thee, and the paps that thou

hast sucked: but this com∣mēdation given by the wo∣man, our Lord correcteth in this manner; Yea rather, blessed are they that heare the word of God, and keepe it.

Which correction of our Saviour, that it may the bet∣ter be conceived, wee must enquire, what there was a∣misse in this womans speech, that deserved a correction, and how our Lord did a∣mend it.

And my answere thereto I set downe in two propo∣sitions.

1. Proposition, There was not any thing so amisse in this womans speech, as that she may be said either to have committed a sin, or to have uttered an untruth.

For by this word [blessed] this woman meant not that perfect blessednesse, which consisteth in the fruition of all good; such as our Saviour meant, when he said, Blessed are the poor in spirit: for theirs is the Kingdome of heaven. Mat. 5.3. but using the word in a vulgar sort, shee meant by it a great blessing of God bestowed on Christs mo∣ther; in the same sense that S. Paul said, I think my selfe happy, King Agrippa, because I shall answer for my selfe this day, before thee, touching all these things, whereof I am ac∣cused of the Iews. Act. 26.2. For as Paul by these words meant, that he thought it a great blessing to himselfe, that he had such a Judge: so

this woman, by her words meant, that she thought it a great blessing to Christs mo∣ther, that she had such a son. And thus to call her a blessed woman, was neither a sinne, nor an untruth. First it was not an untruth; for Solomon saith, The father of the righ∣teous shall greatly rejoyce; and he that begetteth a wise childe, shall have joy of him. Thy fa∣ther and thy mother shall bee glad; and she that bare thee, shall rejoyce. Prov. 23.24, 25. Where by saying, that they shall be glad, and shall have joy of such a sonne; hee im∣plyeth, that he thought this to be a great blessing. But David speaketh more plain∣ly, and in the very dialect or phrase of this woman:

Children saith he, are an he∣ritage of the Lord, & the fruit of the womb, is his reward. He meaneth it of good children onely, and of them hee ad∣deth further; Blessed is the man that hath his quiver full of them. Psal. 127.3, 5.

Secondly, it was no sinne neither in this woman, that shee did thus magnifie the happinesse of Christs mo∣ther in regard of such a son: for Solomon and David in the places now cited did the like in the same case, or in a case not so just as this was. And upon these grounds I say in the first place, that there was nothing so farre amisse in this speech of the woman, as that we can say, she either committed a sinne, or spoke

an untruth.

2. Propos. There was a defect in this speech, which might bee bettered and a∣mended: for else our Lord would not have corrected it with a Yea rather. And (to speake particularly) the de∣fect herein was twofold. 1. That shee did minde a lesser blessednesse, and fixed her thoughts upon that; when shee might, but did not, think on a farre grea∣ter blessednesse, then that was, and which concerned her in an higher degree. For it is a kinde of blessednesse indeed, to have a good and vertuous childe, that may comfort us in the world: but it is a farre greater blessed∣nesse, to enjoy a father in

heaven, in whose presence is fulnesse of joy for ever∣more. And if this woman did not so esteeme of this blessednesse, but with neg∣lect of it did magnifie the o∣ther; this was a fault that de∣served reprehension; Or if she did upon the present oc∣casion, as I suppose she did, magnifie the happinesse of having a gratious sonne, re∣serving notwithstanding her best affections for the hap∣pinesse of heaven: then though shee could not bee blamed, yet her speech might be amended. He that calleth them blessed, who have godly children, saith well; but hee that calleth them blessed, who keepe Gods commandements, saith

better. And therefore our Lord did amend the wo∣mans speech, by turning it on that blessednesse, which she had neglected, or at least omitted to speake of. The summe of which correction is, as if hee had said, Thou sayest, Blessed is the womb, &c. Which though I deny not to be true; yet I will tell thee of a farre greater blessednes, then that is; Blessed are they that heare the word of God and keep it.

2. This woman made not so good an use of our Saviours doctrine, as shee might have done. When she heard him preach with great wisdome, and evidence of the Spirit; she brake out in∣to the praises of the prea∣cher,

which were justly de∣served by him: but she said nothing, perhaps she thought nothing of amending her life, or of performing what she was taught. And herein our Lord amendeth her speech by telling her, what better use shee might make of his Sermon. Shee com∣mended him for his good Sermon, when she had done better, if shee had amended her selfe by his instruction. She said, Blessed is the mo∣ther that bred such a Prea∣cher; but he said, Nay rather blessed is the hearer, that ma∣keth use of his doctrine.

The Text being thus ex∣plained, I now proceed to speake of the points that I propounded; omitting other

by-notes, which though they bee profitable in their season, yet are not pertinent to my purpose.

CAP. II.

By earthly things a wise Chri∣stian may bee occasioned to seeke after heavenly bles∣sings.

[Cap. 2] OUr Lord from this wo∣mans speech concer∣ning the happinesse of his mother, for breeding such a childe; taketh occasion to discourse of the true happi∣nesse, that accompanieth Gods service. And hence I observe, that it is a point of holy wisdome to take occa∣sion for heavenly meditati∣ons,

by the mention or sight of earthly things.

My proofes for this are two, the constant practice of our Saviour, and the helpes that it yeeldeth us to a godly and an happy life.

I. The constant practice of our Saviour, related and commended to us in Scrip∣tures; for there wee reade, that when he saw Peter and Andrew busied in fishing, he tooke occasion by the trade that then they did use, to tell them of an heavenly trade of fishing for the souls of men. He saw them casting a net into the Sea, (for they were fishers:) and he said unto them, follow mee, and I will make you fishers of men. Mat. 4.18, 19.

Againe, when some told him of his mother and his brethren, desiring to speake with him, he tooke occasion from the mention of his earthly kindred to instruct us in the spirituall kindred, that is betweene him and every good Christian. It was told him by certain, which said, Thy mother and thy bre∣thren stand without, desiring to see thee. And hee answered and said unto them, My mother and my brethren are these, which heare the word of God and doe it. Luke 8.20, 21.

And againe, when the woman of Samaria came to draw water out of Iacobs Well; out of this accident he fetcheth occasion to instruct her in the living water, that

would refresh her soule unto eternall life. There commeth a woman of Samaria to draw water: Iesus saith unto her, give me to drinke.—Then said the woman; how is it that thou being a Iew, askest drink of me, which am a woman of Samaria? —Iesus answered and said un∣to her; If thou knewest the gift of God, and who it is that saith to thee, Give me to drinke; thou wouldest have asked of him, and he would have given thee living water.—Of which water whosoever drinketh, shal never thirst: but the water that I shall give him, shall bee in him a well of water, spring∣ing up into everlasting life. Ioh. 4.7, 9, 14.

And yet againe, when the people followed after him,

that they might eate of his bread; he taketh occasion from their desire of earthly meate, to instruct them con∣cerning the bread of life. When the people came to Capernaum seeking for Je∣sus— Iesus answered them and said, verily, verily I say vnto you, Ye seeke mee, not be∣cause you saw the miracles, but because ye did eat of the loaves, and were filled. Labour not for the meate which perisheth, but for that meate, which en∣dureth to everlasting life. Iohn 6.26, 27.

Thus our Saviour by a constant custome, taketh oc∣casion by the words that are spoken, and occurrences that happen in the world, to raise mens thoughts from

earth to heaven: and from things that concerne this life to teach them spirituall les∣sons for obtaining of eternal life. By which practice of his, hee lifteth up men to heaven, while they remaine upon earth; and breedeth in them heavenly minded∣nesse, while they are occupi∣ed about their worldly busi∣nesse. And this being his constant practice who is the wisdome of his father; it proveth the truth of my conclusion, that it is a point of holy wisdome to take oc∣casion for heavenly medita∣tions by the mention or sight of earthly things.

II. The same point is further proved by the helps that we may receive from it

towards holinesse and an happy life. In which kinde I may reckon these that fol∣low.

1. It will make every creature that we see, and e∣very occurrence that wee meet with in the world, to serve us as Schoolemasters to lead us unto Christ; and as a Monitor to remember us of some duty. The meat on our tables will teach us the ne∣cessity of the meate that ne∣ver perisheth; and our hun∣gring after that will admo¦nish us how wee should de∣sire the food of Gods word, that we may grow and bee strengthned in grace by it. The clothes we put on, will remember us of putting on the Lord Iesus, and of the glo∣rious

robes of righteous∣nesse, with which Gods chil∣dren are adorned. The ten∣der affection which we shew to our children; will bring to remembrance the great love of our heavenly father towards his sons and daugh∣ters. The duty and service that wee require of our ser∣vants, will tell us, what grea∣ter duty we owe to our Lord in heaven: and their fai∣lings towards us, will re∣member us of many defects of our owne in Gods ser∣vice, and of our rebellions against his commandments.

And the like may be said of all other the like occasi∣ons and occurrences: so that not a crumme of bread, nor a corne of salt, nor a drop of

drinke, but as they serve to refresh nature, so they may serve also to increase and confirme grace in us. And all the creatures will have not onely a naturall use for this life; but also a spirituall use towards eternall life and the happinesse of the world to come.

2. This practice of gathe∣ring holy meditations from worldly occurrences will help to preserve us from a∣busing the creatures in a sinfull sort. Hee that when he eateth his meate for re∣freshing of his body, shall think withall, Yea, but how much more necessary and comfortable is the food of Gods word to the famished soule? will not likely abuse

the creatures to surfetting and excesse. And hee that when he putteth on his best clothes; shall think, Yea, but how much more glorious are the garments of righte∣ousnesse and the fine linnen and silkes, with which the Saints are adorned? that man or that woman will not like∣ly be proud of a silk gowne, or a gold ring, or a beaver hat, or an imbroidered pet∣ticoate, or any thing, that fine minions take pride in. And if a man while he is la∣bouring in his Trade, shall think; Yea, but how much more paines should I take to enrich my soule with the treasures of Gods grace? that man will not have the heart to dishonour God by disho∣nest

gaine. And if a man, when hee exacteth diligent and daily labour from his apprentice or servants, and chideth thē, if they be slack in his service; shall think with himselfe, Yea, but how much more justly may God require all obedience at my hands, and chide and chasten mee for my great slothfulnesse in serving him? that man will never rule o∣ver his servants with rigor, nor oppresse them with too much work, or too little meate. And the like is true in all other the like cases. And by this meanes we shall be kept from a sinfull abuse of the creatures, which o∣therwise would bee a great hinderance to our happi∣nesse

and a blessed life.

3. The same practice will bee a meanes to season our hearts with heavenly mind∣ednesse, even while wee are going about our worldly occasions. If wee should at any time forget God and our countrey that is above; every occurrence in this life would remember us of the life to come. When we are at worke in our shops, or sit downe to eate at our boards, or lie downe to rest on our beds, or walk out to take ayre in the fields; and wher∣soever we are, and whatsoe∣ver we doe; some accident or other would befall us in our way, that would pre∣sent good thoughts to our mindes and memories. And

by this meanes we should have our conversation in hea∣ven, while we are upon the earth; as the Apostle speak∣eth: or, as a learned Writer phraseth it, we should have an heaven upon earth: and so in good part we should even in this life enjoy that happi∣nesse, which we expect and desire fully to possesse in the life to come.

These are the proofes: the uses follow.

Vse 1. This detecteth the folly & preposterous course of worldlings, who usually goe the quite contrary way. The right way, & that which our Lord directeth us to by his example, is, that we use the creatures to bring us un∣to God: but these men use

God and his service to bring themselves to their desires in the world. Such men I meane, who shew great for wardnesse in religion, that they may compasse their worldly ends. They pray, and they professe, and they heare Sermons, and they en∣tertaine Preachers: but their praying, and their profes∣sing, and their hearing, and their honouring of Prea∣chers, are but as so many stalking horses under which they lie hid, till they have caught the prey. It is but a fable (but the moral of it is an evident truth;) which wise men tell us of a fisher∣mans sonne. They say of him that he put himselfe in∣to a Monastery, and there

lived as a poore Monke: but being of good parts by na¦ture, and thriving well in his studies, was for his well-deserving advanced to bee the Abbot of the Monastery. Which place of dignity whē he had obtained, hee, in ac∣knowledgment of his poore beginnings, and to remem∣ber himselfe whose sonne he was; caused a net to be spred upon his table-cloth, when∣soever hee went to meate. Afterward, for his vertues he was thought fit to be a Bi∣shop; and then was advanced to bee a Cardinal. And still in humility, and in thank∣fulnesse to God, the net was every day spred upon his table. And by this meanes he gained such an op nion

of humility and holinesse, that men thought him not onely worthy of the prefer∣ments which he had, but e∣ven of farre greater; and so in conclusion he was chosen to be Pope. In which place he lived as a great Lord, but forbore to spread the net a∣ny longer. And being asked the reason, he answered, that now the fish was taken for which he had spred the net all this while: meaning, that now he had gotten the preferment, at which he had still aimed. Beloved bre∣thren, I suppose ye wil laugh at the devise: and some men perhaps will be the better pleased with it, because it was framed of a Clergyman. But shall I tell you what the

Poet said in a like case? [Mu∣tato nomine de te fabula narra∣tur:] Change but the name, and the fable fitteth your selves. It is not only meant of Scribes and Pharisees and such hypocriticall Preachers, who devoure widdowes and mens houses too under a shew of zealous preaching. But it is meant of hypocriti∣call professors also, who scarse ever open their eyes, save when they looke up to hea∣ven: but it is that they may be thought to be holy & de∣vout mē, & such as mind no∣thing but heavenly things. And it is meant of covetous professors, who frequent sermons, and pray with their families, and set up Lectures abroad, and talk nothing

but Scripture phrase: and all this, that they may draw cu∣stomers to their shops, or hook-in other mens estates into their hands, and breake with the more advantage. And it is meant of ambitious professors, who talk still in a popular language, and speak for the good of their coun∣trey, and finde fault with the errors in our govern∣ment, and like zealous Patri∣ots indeed, take part with the Commoners against their Alderman, and with the sub∣jects against their Sove∣raigne; and all that they may steale the hearts of the multitude, and by their voices and votes bee chosen into some place of honour, to which they doe aspire.

Against all these, and all o∣thers, who pretend religi∣on, and intend their owne ends, was this fable devised. They are the men that spread the net, till the fish be taken; and more then that, they minde not. And of all these I say, they take a foo∣lish and preposterous course, because they make religion to serve for worldly ends; whereas all worldly things should serve the advance∣ment of religion.

Vse 2. This is of great use for all them, who would serve God in sincerity. For it teacheth them how to gaine zeale and good affecti∣ons towards God; not onely by hearing of sermons and reading of Scriptures, and

using a constant course in all holy duties; but even by the ordinary occurrences that they meete with in the world. If they follow this course, and make use of it, they may grow in grace, and gaine holy affections, while they are in their shops, and while they walk in the streetes, and while they con∣ferre with their friends, and while they either think or do any thing by themselves. And this I suppose may bee a sufficient motive, to per∣swade us to this practice. And for our better direction in the right use of it, learned men have prescribed us some rules, and holy men have left us some examples; in whose steps if wee shall

tread, we may gaine the like comfort that they have done.

1. And first for rules: Ludovicus Vives, a man re∣nowned as well for piety as learning, among other lear∣ned workes of his, hath pub∣lished a Treatise, which hee calleth Excitationes animi ad Deum; that is, The liftings up of the soule unto God. In this book he prescribeth us rules of meditation and prayer upon every incidentall oc∣casion: for example, when we awake out of sleep in a morning, and finde our selves refreshed by our rest; then hee biddeth us think, how joyfull and blessed a thing it will be, to bee raised up to eternall life, after our sleep∣ing

in the grave; and to pray withall, that as God hath raised our bodies from their sleep, that wee may do the works of this life; so hee would raise up our soules from the sleep of sin, that we may do the works of pi∣ety and a godly life. And when wee are going on a journey; then we should think, that our life here is a pilgrimage on earth, in which we are separated from our owne countrey and our dea∣rest friends, that is, from hea∣ven; and the blessed soules that be there; and then wee should pray, that God will teach us to live here as pil∣grims and strangers, that are travelling toward a better countrey, and that our con∣versation

may be in heaven, while our bodily mansion is on earth. And when we see a candle lighted in the even∣ing, to be a comfort against the dismall darknesse of the night; that then we should think, how necessary the knowledge of Gods word is, which is a light to our eyes, and lanterne to our feete: and pray withall, that God would keep this candle still shining before us, that wee may know how to serve him aright. The like rules of good thoughts and prayers he prescribeth us, when we put on our clothes, when we go out of doores, when we sit down to meate, when we prepare to bedward, and upon other the like occasi∣ons;

leaving us no part of the day, nor no occasion of our life, without some holy thoughts, that may make us like to the Saints, that be in heaven. This book of Vives and the meditations and pray∣ers contained in it, that wor∣thy Martyr M. Bradford hath translated, or the greatest part of them into our Eng∣lish tongue, and hath pre¦sented them to the view of the world, in a book of his, called Bradfords Meditati∣ons and prayers. And after him, M Henry Bull, who hath gathered together many sweete flowers of such like devotion, hath also, for the benefit of his countrey-men printed these meditations and prayers among the rest.

There, if ye please, yee may reade them: and I dare say, if ye reade them with atten∣tion and care, you will not think your labour either lost or ill bestowed. Besides these books, there is one al∣so of late yeares, penned by a reverend and learned Pre∣late of our Church, called Occasionall Meditations. In it you are directed how on ordinary and triviall occasi∣ons, yee may raise up your thoughts to heaven-ward. But that book I suppose, is in the hands of most men: and the known worth of the Author will sufficiently commend it to their read∣ing. I onely will say thus much, that who so shall per∣use these books, and make

use of them accordingly; I doubt not, but he will finde in them good helps to hea∣ven, and great comfort to his soule. And so I leave the Rules.

2. The examples, that I make choise of for this pur∣pose, are two.

1. Examp. The first of one Pambo, an ancient and religious man. Of him* 1.2 So∣crates reporteth, that seeing a light woman finely trick∣ed up, and sumptuously a∣dorned, that shee might please, and allure lovers un∣to her, hee burst out into teares, and being asked why he wept, he gave these two reasons for it. 1. because he saw in what miserable state that woman was in; it grie∣ved

him that so goodly a creature of Gods making, should be in so ready a way to hell and destruction: and 2. because, said he, I do not take so much paines to please my good God, as she doth to please sinfull men. This example if we wil fol∣low, we may make use of it divers wayes for our good: namely thus; when we see a Porter sweating under his burden, that he may earne a poore wages; we may check our own dulnesse, who are so soone weary of labouring for an eternall Kingdome; that we grudge to spend a quarter of an houre in pray∣er, or a whole houre in hea∣ring of Gods word, or a day in abstinence and fasting for

our sins. For what a shame is it that a labouring man should willingly take so much paines for a tester or a shilling, when we think so little paines to be overmuch for obtaining of eternall life and the Kingdome of heaven? And when we see a Shopkeeper abridge himself of his meate and of his sleep, that hee may attend his cu∣stomers and make gaine of his trading; wee may justly blame our selves for our backwardnesse in Gods ser∣vice, and that we cannot a∣bridge our selves in our ea∣ting and in our sleeping and in our sporting and in our clothing, that wee may bee the fitter and more expedite for good duties and for the

Kingdome of God. And when we see a man that ta∣keth physick, fast aforehand, and after the taking of it, to content himselfe with a thin supping, that the medicine may work the better; wee may think every man with himselfe, what a foole am I, that on the Lords day, when God prepareth and giveth me physick for my soule, I do so fill my stomach with meate, and my head with strong drink, as maketh my selfe unfit for Gods service, and my praying, and hearing and reading unprofitable for my soule? And when wee see men and women look thēselves in the glasse every day, that they may carie with them no spots or defor∣mity

in their faces, that may shame them when they goe abroad among men: wee should accuse our shamelesse security in matters of our soules, and that we doe not examine our consciences and look our soules in the glasse of Gods Law, that there bee no deformity in our lives, that may shame us before God and his Angels. I might make many such ap∣plications of Pamboes pra∣ctice to our selves, and ga∣ther such collections to shame our selves for our in∣devotion and want of fee∣ling: but out of these there is direction enough for them that are willing to make use of it; & too much for them, who shal despise it.

2. Examp. The second example is of a Cook in a Colledge of religious men. Of him Climacus a Greek father in the anciēt Church, relateth that hee was very devout in serving God, and often moved with compun∣ction to mourne for his sins. Which Climacus observing, importuned him to know by what meanes he had at∣tained to such a degree of sanctitie and holinesse; and he after some intreaties an∣swered him to this effect;(a) 1.3 I, saith he, in this work of the Kitchin, did never think that I served men, but God, who enjoyned me true service in my place: and judg∣ing my selfe unworthy of any rest by reason of my many

failings, when I look on this fire in my chimney; how intolera∣ble the burning thereof would be to my flesh, I am put in minde of the everla∣sting and much more unsuf∣ferable burnings of hell fire, due to all impenitent sin∣ners; and the thought of this torment doth resolve me into teares for my sins.

And now if we will make use of this example, we shall not need to goe abroad, and gather instructions from o∣ther mens lifes, as Pambo did: we shall finde matter enough at home to exercise our thoughts with. For ex¦ample sake, and to set our consciences on work in this duty; If any of us shall bee tormented with an headach

or a toothach, or with the stone, or strangury, or a hot fever, or some other tor∣menting paine, that will not suffer us to take any rest; we may make the like use of the burning fever, or tor∣menting ach which we feel, that this Cook did of the scorching fire, which he loo∣ked upon. We may think, if this little smart in compari∣son, and these short tor∣ments seem so unsufferable, as that I would not endure them for a yeare together, though I might gaine a Kingdome by it; how un∣sufferable are the eternall torments of hell fire, and what a fool am I, if I plunge my soule into them for ever for gaining of a paltry pro∣fit,

and a fading and a filthy pleasure? And if after drin∣king a cup of pleasant wine in our thirst, or after eating a good dinner in our hūger, or if after a sweete sleep when we have been weary, we finde our selves comfort∣ed and refreshed; then there is occasion to think, O Lord how much more joy and re∣freshing will it bee to my soule, when I shall rest from all my labours in Abrahams bosom, and with Abraham and Isaac and Iacob shall eate bread in the Kingdome of God, and shall bee fed with the pleasures of Gods house for e∣vermore? And againe, if at any time wee be overjoyed (& who sometimes is not?) when some great prefer∣ment

befalleth us, such as are a high place in the Court, a great office in the City: or some matter of much gaine in our trading; then it will be seasonable to think, if such a scant advancement do so much overjoy mee, what a joy will it bee, and how shall I rejoyce, when I shall be taken to bee Gods adopted son, and to be heire of his Kingdome, and a fel∣low citizen with the Saints in glory? And thus we may doe on all the like occasions: and if thus we do doe, still converting earthly occur∣rences into matter of hea∣venly meditations, we shall be profited toward salvation by every thing of moment that we see or heare abroad,

and by those things which we find & feel in our selves.

But this practice is never more seasonable, nor never more profitable, then when we come to the Lords Table. In this Sacrament wee have for the outward matter of it, bread and wine, in substance the same with that which is upon our own boards, but in use of a far different na¦ture. When they be upon our own boards, then they be naturall things, ordained for the refreshing of the bo∣dy, and preservation of mans nature: but when they bee on Gods board, they are spi∣rituall things ordained for the nourishment of the soul, and the preservation of Gods grace within us. Now

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if it be a point of wisdome to take occasion of heavenly thoughts from them, when they are meere naturall things; how necessary will it be to have more elevated thoughts of them, when they are consecrated to a mysticall and supernaturall use? Now that they are set apart to a sacred use, they must needs be profaned, if they be not handled in a sa∣cred sort. Here they are ho¦ly signes, which represent Christ unto us with all the benefits of his Passion: and we make them as no signes, if we doe not see Christ and his death represented in them. Therefore in the ce∣lebration of this Sacrament, the Church teacheth the

Minister to say, [sursum cor∣da] lift up your hearts; and it teacheth the people to an∣swer him back again, Wee lift them up unto the Lord. When therefore our eyes doe look on these creatures on the Lords Table; our hearts should look to Christ in heaven. When we see the bread cut and broken in pieces; that biddeth us re∣member, that his sacred bo¦dy was broken and torne in pieces for our sins. And when we see the wine pow∣red out of the vessel into the cup, and out of the cup into our bodies; that biddeth us remember, that his precious blood was emptied out of the veines, that our soules might be purged from their

sins. And when the bread and wine is delivered into the Communicants hand; that telleth him, that God the Father doth now reach unto him from heaven, the flesh and blood of his deare Son, that they may nourish his soule to eternall life, as the bread and wine doth nourish his body for this na∣turall life. So that in the whole institution of this Sa∣crament there is nothing dumb, or without its signifi∣cation: and so likewise in the celebration of it, wee should passe by nothing, as if we were deafe, and did not understand the meaning of it. For conclusion, as S. Paul said to Timothie, so I say to every Communicant,

Meditate on these things, while ye be about this holy work: and,* 1.4 Consider what I say; and the Lord give you un∣derstanding in all things; that ye may know how to make use of all Gods ordinances for his Glory and your own comfort.

CAP. III.

The blessings of this life are nothing to the blessednesse of the life to come.

[Cap. 3] WHen this woman magnified the hap∣pinesse of that mother, who had bred so good a childe, as he was who had discoursed in this manner; our Lord amended her speech by tel∣ling

her of a far greater bles∣sednesse then that was, con∣sisting in the hearing and keeping of Gods word. And hence I collect, that the bles∣sing of good children, and other the good things of this life, are much short of the blessednesse, which ac∣companieth godlinesse and an holy life.

The proofes for confir∣mation hereof are three, 1. The testimony of Solo∣mon. 2. The condition of worldly happinesse in it self considered. and 3. Its want of those excellencies, that are in the true blessednesse.

I. The first proofe is the Testimony of Solomon set down in the book of Ecclesi∣astes. In it his Testimony

is delivered 2. wayes. 1. In a generall doctrine. 2. In particular instances.

1. His doctrine is this; Of all worldly blessings, and the happinesse that men can gaine by them, he saith in the entrance of his book, Va∣nitie of vanities, saith the Preacher; vanity of vanities: and all is vanity. Eccles. 1.2. He meaneth that all the things of this life, without godlinesse and a good con∣science, are meere empti∣nesse and things of nothing. Thus hee beginneth his speech concerning the glit∣tering greatnesse of this world, and then of the true blessednesse, that accompa∣nieth Gods service, hee ad∣deth in the conclusion of

that book; Let us heare the conclusion of the whole matter; feare God and keep his Com∣mandements: for this is the whole duty of man. For God shall bring every work into judgement, &c. Eccles. 12.13, 14. Where 1. when hee saith, Let us heare the conclu∣sion of all, hee meaneth that that which now hee was to say, namely to feare God, and keep his commandements, was the substance of all that needed to be said, the summ of all that either the Prea∣cher needed to teach, or the people needed to learne. This alone is sufficient to make a man happy. And 2. when he saith, for this is the whole duty of man, he gi∣veth the reason, why he had

said of godlinesse that it was the summe of all, namely be∣cause it is the whole duty of man, that is, all that is re∣quired of him to the attain∣ing of blessednesse and eter∣nall glory. Lay these things together, and the summe is, that all other things are of no worth; onely the feare of God and his service is e∣nough of it selfe to make a man truly and eternally hap∣py. This is the generall do∣ctrine, that the Preacher teacheth in that book.

2. His particular instan∣ces are these and such like. He propoundeth for exam∣ple sake,(a) 1.5 humane wisdome,(b) 1.6 worldly mirth(c) 1.7 pleasures of all sorts,(d) 1.8 riches, and worldly wealth,(e) 1.9 children

and long life, &c. all which are esteemed the chief trea∣sures of this life: and of all these Solomons conclusion still in the end of the dis∣course is, that it is vanity and vexation of spirit. And by this he giveth us to under∣stand, that having made di∣ligent search, & gon through the whol course of the world to seek for blessednesse to content his soule; he could finde nothing among the most desirable things, but vanity and vexation, nothing that could give him any sa∣tisfaction or contentment. It was onely the feare of God and his service that could yeeld that which he sought for. This is the first proofe of the point: and it is a full

and a cleare one.

II. The second is, the Condition of worldly bles∣sings considered in them∣selves; and it is this, that for all the goodly shews that they make, yet if they bee without godlinesse, they leave a man still in a cursed and a damnable state. For a man may have good chil∣dren and himselfe may be a bad man. So it was with Saul and Ionathan his son; and with Ahaz and EZekias his son; and with Manasses and Iosias his son. And so a man may have riches, and honours, and pleasures; and yet be in a worse case, then the begger that lyeth at his gate. So it was with Dives in the Gospell: he was clo∣thed

with purple, and fared de∣licately every day, and was honourable among his neighbours; and yet Dives was in a miserable case even in the midst of all this abun∣dance. A few dayes did but passe over his head; and hee was caried into hell, and tormented in that flame, and could not obtaine so small a comfort, as a drop of water to coole his bur∣ning. And whereto now did all his former pomp serve him, but onely to make him more sensible of his torments? Miserum est fu∣isse foelicem; It is an increase of a mans misery, that hee hath formerly been happy. And now I dare say there is never a man living, but will think that Lazarus with all

his beggery and sores was in a far more happy condition, then Dives, who lived in such plenty and honour. And this example alone, (to say nothing of Pharaoh and Haman, and Belshazzar, and Nebuchadnezzar, and Herod, and such like; this ex∣ample, I say alone) is proofe enough, that all worldly blessings may leave a man in a miserable and cursed con∣dition, for any help that they can afford him. And doth that deserve the name of happinesse, that leaveth the possessors of it in such a mi∣serable and cursed state?

III. Thirdly, the same truth is further proved, be∣cause the greatest happi∣nesse in this world is desti∣tute

of those prerogatives which are the proper glory of the true blessednesse, namely these 3. fulnesse, sincerity, and eternity.

1. The first prerogative is fulnesse without any lack or defect. For true blessed∣nesse is accompanied with full joy, even as much, as either the heart can desire, or the soule receive. David speaking of this blessednesse, saith unto God; In thy pre∣sence is fulnesse of joy for ever∣more. Psal. 16. ult. A vessell is said to bee full, when it hath as much, as it can hold; and so that joy is full, when it is as much as there is any roome to receive it. And such is the joy saith David, that is in Gods Kingdome.

But that speech of the Gos∣pell is yet more significant and full, when it is said to the good servant, Enter into the joy of thy Lord. Mat. 25.23. For when we speak of a cup of water, wee doe not say that the man entereth into it, but that it entereth and is taken down into the man: because that water though it may fill the man, yet it is no greater, then the capacitie of the mans stomach, into which it is received. But if we speak of a river, or a ba∣thing tub, or such like large continent, we cannot say, that the river, or the tub of water entreth into the man, but rather that the man go∣eth or entereth into it; be∣cause the quantity or mea∣sure

of that water is greater then the man is capable of, or can receive. And so in this case when our Lord re∣ceiveth his faithfull servant, into his heavenly Kingdom,* 1.10 he saith not, Let the joy of thy Lord enter into thee, but En∣ter thou into the joy of thy Lord, because, as a learned Writer observeth, those joys of Gods Kingdome are so full, that they run over, and cannot be contained within us, our scant vessels are not large enough to receive them. Such is the fulnesse of joy that is found in true blessednesse.

But now the blessednesse of this world (take it when it is at the best and at the fullest) though it have its

comforts and its joyes; yet a fulnesse of joy it cannot be said to have, because al∣waies something is wanting that that happy man still doth desire: and that in two respects; 1. because there is no such fulnesse or perfecti∣on in any one blessing, but that he who hath it, doth de∣sire more. 2. because if any man had as much of one blessing, as he could desire, yet there would be a want of some other blessing, that would disturb his joy in that which he possessed.

1. There is no fulnesse in one worldly comfort, but still there is a want of some∣thing, that the man would have more then that which he hath. Ahab was a King

and had great possessions and lands; but yet hee wan∣ted a garden of herbs, such as Naboths vineyard might make; & for wāt was so grie∣ved, that he could not eate: and therefore he killed Na∣both, that hee might enjoy his inheritance. And so now a dayes, a man may bee a great rich man, say he bee as rich as this world hath any; and yet he hath not so much land, but he seeketh to pur∣chase more, nor so much money but hee thinketh what way hee may increase his store. And still wee see it happen as Solomon obser∣ved, that he who loveth sil∣ver, shall not be satisfied with silver; nor he that loueth abun∣dance, with increase. Eccl. 5.10.

And so it is in other things: The eye is not satisfied with see∣ing, nor the eare with hearing. Eccles. 1.8. He that hath an able body; say as strong as Samson; yet wanteth sound¦nesse, or some strength, or some agility, which he de∣sireth by physick, and food, and exercise to increase or amend. And hee that is in∣dued with great learning and much wisdome, say hee were as wise as Solomon; yet findeth each day some de∣fect, and learneth by conti∣nuall experience, that there are mo things, which hee knoweth not, then those are which he knoweth. And so wee may say of all other things of this life; they are never so great, but more

may be added, and more wil be desired. And therefore there is no fulnesse in them.

2. Say, that a man were so happy, as to enjoy some one blessing in such perfe∣ction, as that hee neither needeth nor desireth more: yet he is short in some other blessing, the want of which will abate or rather damp his joy in the other. For example, Naaman was rich and valiant and honourable: but yet Naaman was a Leper, and sought with much la∣bour and great cost, to bee eased of this disease. And so it is with us; a man may have some blessings that may comfort him: but yet hee wanteth many others that will afflict him not a little.

It may bee a man may bee rich, but unlearned; or rich and learned, but unhealthy; or rich and learned and healthy (though all this is but seldome seen in one man;) but yet he is unfortu∣nate in his wife, or in his children, or in his friends, or in his credit, &c. But the man was never yet known, that enjoyed all things, that he could wish. And if there bee a want of some good things; then there is not a fulnesse of all joy. And con∣sequently the worldly hap∣pinesse is much short of the true happinesse, in which there is fulnesse without want, and perfection with∣out any defect.

2. True happinesse hath

this prerogative, that it hath sincere joyes, without mix∣ture of any other sorow. S. Iohn in the Revelation describeth true blessednesse to be such, as that men who enjoy it, shall hunger no more, nor thirst any more, neither shall the sun light on them, nor any heate. Apoc. 7.16. and Apoc. 21.4. God, saith he, shall wipe away all teares from their eyes: and there shall bee no more death, neither sorow, nor crying, neither shall there be any more paine. In which words, 1. when he saith, They shall hunger no more, &c. he meaneth there shall bee nothing within them that may breed them any paine. 2. When he saith, Neither shall the sun light upon thē, &c.

hee implyeth that nothing from without them, shall annoy them. 3. When hee saith, God shall wipe away all teares from their eyes; he tel∣leth us the reason, why there is such perfection of good, and such freedome from evill; and that is, be∣cause in heaven wee enjoy God himselfe by immediate vision, and in God there is no defect: but while wee are in this life, we are pre∣served and upheld by the use of the creatures; and all they are defective and imperfect. And hence the conclusion is, that in heaven there is no more death, nor no more sorow, nor no more paine.

But contrariwise the blessings of this life have

ever some tang of sorow mixed with them, which will damp all the joy. Bel∣shazzar was quaffing it in his cups, and frollicking it with his friends, when loe, there came forth the fingers of a mans hand, and wrote his judgement upon the wall: at the sight whereof the Kings countenance was chan∣ged, and his thoughts troubled him, so that the joynts of his loines were loosed, and his knees smote one against another. Dan. 5.5, 6. And so Haman was one of the worlds dar∣lings, in great favour and highly advanced by the King, and invited by the Queen to one banquet after another: so that Haman went out joyfull and with a glad

heart: and a man would have thought that hee had been the Minion, on which the world had chosen to be∣stow her choisest favours. But Haman was no sooner gone out overjoyed with his great preferments, but hee met with Mordecai the Jew, who would not doe him re∣verence: and this unrespe∣ctivenesse in a poore alien did so pierce his heart, that he was forced to say; All this [greatnesse] availeth me no∣thing, so long as I see Mor∣decai the Iew fitting at the Kings gate. Ester 5.9, 13. And so it is with all other the happy men of this world. Either men do molest them, and fill them full of feare, or of anger, or of envy, or of

some other unquiet passion; or else God from heaven doth thunder upon them, and setteth their owne con∣science against them, which (as the poet said,) surdo ver∣bere caedit, giveth them many a smarting lash, when the world heareth not the stroke. Thus one worm or other there is, which gnaweth upon their heart, while they rejoyce in their pomp; and they still finde Solomons proverb to be true, Even in laughter the heart is sorowfull; and the end of that mirth is heavinesse. Prov. 14.13. In this respect then the worldly happinesse is not comparable to the happinesse of heaven, all whose joyes are without mixture of any griefe.

3. True happinesse hath eternity added to its joyes. As they are full without want of any good, and sin∣cere without mixture of any evill; so they are eternall in the continuance of them both. In the description of the last judgement it is said of* 1.11 Gods blessed ones, that they go into life everlasting. Mat. 25. ult. And David saith of these joyes, At thy right hand, O Lord, there are pleasures for evermore. Psal. 16. ult. And S. Peter, that it is an everlasting Kingdome. 2 Pet. 1.11. and an inheritance in∣corruptible, and undefiled, and that fadeth not away. 1. Pet. 1.4. And the reason is, be∣cause God hath appointed this life to be a passage to the

other; but the life to come to be the permanent and fi∣xed state, in which all men receive their reward. There∣fore when Dives being in hell, desired that Lazarus might come out of Abra∣hams bosome; to refresh him; No, saith Abraham, that cannot be, for betwixt us and you is a great gulfe fix∣ed, so that they which would passe from hence to you, can∣not; neither can they passe to us, that would come from thence. Luke 16.26: Implying, that there is no removing nor no changing in the life to come; but those that are once in hell, shall be in hell for ever, and those that be in heaven, neither can nor will depart thence. The blessednesse

then of heaven, which is the onely true blessednesse, is eternall and unchangeable.

But it is not so with the happinesse of this world: they are changeable, nay changing every day: and that two waies, or in two re∣spects: Either because they are of a fading nature, and may leave us when wee have most need of them; or because we are of a mortall constitution, subject to dis∣solution and death, and then we must leave them, if they leave not us before.

1. Riches are of a fading nature, still ebbing and flow∣ing like the sea, and often∣times dryed uplike the sum∣mer brookes. Riches, faith Solomon, make themselves

wings, and flye away as an Ea∣gle towards heaven. Prov. 23.25. Meaning by this ex∣pression to tell us how hasti∣ly they leave us.(a) 1.12 Iob was a happy man in all worldly respects, happy in his children, and happy in his authority, and happy in his possessions, so that there was none like him in all the land: but in one day thieves came and caried away his oxen and his asses, and mur∣dered his servants; and a fire from heaven came, and burnt up his sheep, and the servants that kept them, and a winde from the wilder∣nesse came, and cast downe the house where his chil∣dren were, and destroyed them all. Nor was this all,

with the losse of children, and goods, and possessions, hee lost his authority and command also. For where∣as he was before(b) 1.13 honored of the best, now(c) 1.14 the very boyes had him in derision, and the abjects of the world made him their song. And thus it is with us now also. Be a man never so rich, and so plentifull in all things; yet either thieves may rob him, or false servants may beguile him, or bad credi∣tors may faile him, or fire may consume him, or some misfortune or other may befall him, and sweep all a∣way in a moment. And if his goods be once gone, then farewell his honour, and his credit, and his power: hee

that sate before on the bench like a Judge, may with Iob fit upon the dung∣hill without any man that will care for him.

Secondly, say, that world∣ly preferments abide with us still; Yet if they leave not us, we are sure to leave them; nor can we say, how soone it may be. The rich man in the Gospell had laid up much wealth, which hee supposed should serve him for many yeares: and possi∣ble they might so, saving that he himselfe wanted dayes to enjoy them. Hee said, Soule, thou hast much goods laid up for many yeares; eate, drink, and be merie. But God said, (and his word must stand) Thou foole, this night

thy soule shall be required of thee: and then, whose shall those things be, that thou hast provided? Luke 12.19, 20. And so now, we that are in health this day, are not sure that we can live till the next day. If now wee blesse our selves in our fortunes, and think our selves happy in our children, in our friends, in our preferments, in our possessions and houses, and make an account that wee are now setled to our mind: yet how can we be sure, that it may not bee said to us from heaven, Thou foole, this night, or this day will they take away thy soule from thee. And then whose shall those dwellings, and those preferments, and those

friends and those offices, and those bags and chests; whose shall they be, when thou goest to thy grave and they cannot follow thee?

This point is of use divers wayes: it serveth for com∣fort to the poore, for admo∣nition to the Rich, and for instruction to us all.

Vse 1. It is for comfort to the poore. For if the things of this life have so little matter of happinesse in them, why should any man grieve to want that, which can do him no more good? And if there be such perfection of happinesse in enjoying God and a good conscience, why should any man be discōtēted for want of other things, while hee

enjoyeth these? Mephibo∣sheth was so well contented with the favour of the King, that when Zibah his servant had cousened him of the one halfe of his lands, he an∣swered, Nay, let him take all, forasmuch as my Lord the King, is come againe in peace to his own house. 2 Sam. 19.29, 30. meaning that he ca∣red not for lands & livings, so he might enjoy the fa∣vour of the King. And much rather may every poore Christian say; It mattereth not though I bee robbed of my goods, and turned out of my possessions, and left destitute of all things, so that I may enjoy Christ, and his merits and live with God in glory. Let the world

take all; seeing I have God to be my father, and Christ to be my Saviour, and the holy Spirit to be my Com∣forter. This comfort and contentment the poorest man that serveth God aright may gather from this do∣ctrine.

Vse 2. It is for admoniti∣on to the rich and great men of the world: it teach∣eth them, not to place hap∣pinesse in these outward things. S. Pauls direction to Timothie is, Charge them that be rich in this world, that they be not high-minded, nor trust in uncertaine riches, but in the living God, who giveth us richly all things to enjoy. 1 Tim. 6.17. In these words I note two things; 1. What

rich men are charged with, and that is, that they trust not in their riches, as if they were safe, because they were great, or happy because they were wealthy. and 2. Why they should observe this charge, and that is implyed in the condition ascribed to their riches, uncertain riches. For it were a folly to trust in that which may faile us, when we have most need of it. And as rich men may not trust in their riches; so honourable men must not trust in their honors, and learned men must not trust in their learning, and popular men must not trust in their credit with the multitude: nor may any man trust in man or humane things. But

as our Saviour, when one shewed him the goodly buildings of the Temple, Seest thou these great buildings? (said he,) there shall not be left one stone upon another, that shal not be thrown down. So when we look upon ou faire hou∣ses, wee should say to our selves; There is never a wall in this house, nor tile on this roofe, but it will wast and come to nothing: nor can I have any certain dwel∣ling, till I have an house gi∣ven of God eternall in the heavens. And when wee look upon our Lands and Lordships, our thoughts should be these or such like. There is never a foot of this ground, nor never a parcell of these possessions, but will be

taken out of my hands, and be possessed by I know not whom. And so when wee look on our chests of gold, and presses of cloths, & cup∣boards of plate; when on our goodly children, and rich friends and kinred: still wee should tell our selves; All these things will faile and forsake me yer long. Not a peny of all my coine; nor a rag of all my garments, nor any man or woman of all my kinred and acquain∣tance, can folow mee to my grave, or ease mee of my paine, or help mee at my greatest neede.* 1.15 And oh then my soule, why do not I lay up treasures in heaven, and provide bags that wax not olde, and make mee such

friends of my goods, as, when I faile, may receive me into everlasting habita∣tions? These thoughts rich men may learn from this doctrine. And if they learn it well, they will not bee proud of their worldly wealth.

Vse 3. This point is for in∣struction of us all. We hence may learn, seeing worldly blessings are nothing to the blessednesse of heaven; that therefore we should be very fooles, if wee would part with heaven for any thing upon earth. Wee all con∣demne the prophanenesse of Esau, who sold his birth∣right for a messe of pottage. And we detest the wicked∣nesse of Iudas, who sold his

Saviour for a few pieces of silver. And there is as great cause to condemne the un∣just dealer, that for a small gaine, maketh away his right to heaven. And so I may say of the ambitious man, who selleth Christ for honours; and of the vain-glorious man who selleth him for praises of men; and of the intemperate man, who selleth him for his bel∣ly cheare; and of the lascivi∣ous man, who selleth him for carnall pleasure; and of eve∣ry man, who for any thing in this world, selleth away God and a good conscience. Let not us be so unwise, as to make such foolish bar∣gaines; Rather learn wee of Naboth to hold fast our inhe∣ritance.

Ahab offered him as good a vineyard, as that was, if he would part with it for the Kings use; but Naboth answered, God forbid, that I should give thee the inheritance of my fathers. 1 Kings 21.3. The devill though hee be an impudent lyer, yet cannot for shame say, that hee can give us as good a blessing on earth as the blessednesse of heaven is. And therefore when he offereth us honours and preferments and plea∣sures and possessions to bee gained by wicked or unlaw∣full meanes, which will de∣prive us of heaven and eter∣nall happinesse; How much rather should wee answere him in Naboths words, God forbid that I should sell away

the inheritance of my hea∣venly father; or part with so glorious a possession for so vile a price. Let the de∣vill offer such bargaines as these, to the fooles of the world, whose mindes the God of this world hath blinded, that they cannot see either the glory of hea∣ven or the vanity of earthly things.

CAP. IV.

There is a supernaturall blessed∣nesse appropriated to Gods service.

[Cap. 4] WHen the woman of the company pro∣nounced her blessed, who was the mother of such a son: our Lord not denying that to bee true in a vulgar acception, in which the wo∣man meant it; doth not∣withstanding correct her speech by telling her of a far greater blessednesse belong∣ing to them, that heare Gods word and keep it. And hence ariseth this conclusion or theoreme of great use to a Christian life, that the true

and supernaturall blessed∣nesse belongeth and is ap∣propriated to the service of God.

This is plainly and plenti∣fully confirmed by Scrip∣tures, such as these are:

Blessed is the man, that wal∣keth not in the counsell of the ungodly, &c. Psal. 1.1. Bles∣sed is he whose transgression is forgiven, and whose sin is co∣vered.—in whose spirit there is no guile. Psal. 31.1, 2. Bles∣sed are the undefiled in the way, who walk in the Law of the Lord. Blessed are they that keep his testimonies and seek him with their whole heart. Psal. 119.1, 2. Blessed are they which are persecuted for righteousnesse sake: for theirs is the Kingdome of heaven.

Mat. 5.10. With many o∣ther the like sayings to the same purpose. In all which I note two things: 1. That they speak of a supernatu∣rall, not of any worldly bles∣sednesse, so called: for they place this blessednesse in the right to the Kingdome of heaven; and they ascribe this blessednesse to persecuti∣ons suffered for Christs sake, which is quite contrary to the nature of worldly hap∣pinesse. 2. I note that these Scriptures doe place the ground and roote of this blessednesse in holinesse and a godly life. Lay these two together, and they prove the point, that true and celesti∣all blessednesse belongeth to Gods service or a godly life.

More then this needeth not for proofe of the conclu∣sion: but for more full de∣claration of it, 3. Questions are to be cleared; 1. Where∣in this blessednesse doth consist. 2. Why it is ascri∣bed to the service of God. And 3. how men are said to partake of this blessednesse in this life.

1. Quest. The first questi∣on is, wherein this blessed∣nesse doth consist: and the answer thereto is, that it consisteth in the immediate fruition of God, of and by himselfe supplying all good things, and expelling or driving away all evill. In this answere I say three things.

Answ. That it is in the fruition of God. For all the good, that wee have or can have, is from him. In him we live, and move, and have our being. Acts 17.28. and Every good gift, and every perfect gift is from above, and commeth down from the father of lights. Iames 1.17. And if every good gift, then bles∣sednesse among the rest, or rather more especially then any of the rest, is given us of God our heavenly father. And when from him we re∣ceive this blessednesse, then are wee truly said to enjoy him, because he then com∣municateth himselfe unto us in one of his especiall blessings. For as a man is said to enjoy the Sun, when

by its presence and aspect, it communicateth light and influence unto him; and as he is said to enjoy a friend, who hath his company and acquaintance, so as he recei∣veth comfort and content∣ment from him; or, as the Apostle saith, that God gi∣veth us richly all things to en∣joy, 1 Tim. 6.17; when wee have them, & may use them for our good: so, and in the like sense we are said to have the fruition of God, or to en∣joy him, when he is so neare unto us, and in such manner present w^th us, as that he cō∣municateth unto us his mer∣cies and blessings. And that thus the blessed man doth en∣joy God, I take it to be plain, when it is said in the Gospel;

Blessed are the pure in heart, for they shall see God. Mat. 5.8. For to see God includeth two things, to enjoy him, and to live in his presence in his glory. That it signifieth to enjoy him, appeareth by the custome of Scripture phrase; In which, to see good is to enjoy it. Psal. 34.12. and, to see good dayes, is to enjoy good dayes. 1 Pet. 3.10. and to see corruption is to partake of it. Psal. 16.10. and to see death, is to suffer death. Iohn 8.51. and Heb. 11.5. and not to see good or evill, when it commeth; is as much as not to partake of it. Ier. 17.6, 8.

And if in the Scripture phrase, to see good, and to see evill, and to see death,

and to see corruption, bee to partake of them, and when the speech is of that, which is good, to enjoy them; then I doe but speak according to the phrase of Scrip∣ture, if I say that to see God, in that place of the Gospell, is to enjoy him: and so to see and enjoy him, is the Blessed mans portion.

And therefore I say in the first place, that Blessednesse doth consist in the fruition of God.

B. Secondly, I say, that this fruition, belonging to the blessed man, is the imme∣diate fruition of God. For understanding hereof wee must note, that there is a two-fold enjoying of God; the one mediate, and the

other immediate. Mediate∣ly we are said to enjoy God, when hee communicateth himselfe unto us by secon∣dary meanes, and by inter∣position of the creature be∣tween him and us: as name∣ly, when he feedeth us by meate and drink, lightneth us by the sun, instructeth us by his word, strengtheneth us in grace by the Sacra∣ment. When thus God com∣municateth his blessings un∣to us, (as he still doth in this life) then we are said to en∣joy him mediately. Second∣ly, we are said to enjoy God immediately, when he com∣municateth himselfe unto us without any other thing between. And thus wee are said to enjoy God immedi∣ately

two wayes; 1. In re∣spect of presence: and 2. In respect of influence. In re∣spect of presence, our enjoy∣ing of God is said to be im∣mediate, when wee live with him in the place of his resi∣dence, and where his ho∣nour dwelleth: and that is, in heaven above, as Solomon saith to God; Heare thou in heaven, thy dwelling place. 1 Kings 8.30, 39, 43, 49. For while wee live here in this world, wee are said to be absent from the Lord, be∣cause we are out of the place of his dwelling. 2 Cor. 5.6. But when once we have left this world, and are gone to heaven, then we are said to be present with the Lord, 2 Cor. 5.8. And then, saith

the Apostle, Wee shall ever be with the Lord. 1 Thes. 4.17. And from hence it is that the wicked are said to bee punished with everlasting de∣struction from the presence of the Lord, and from the glory of his power. 2 Thes. 1.9. and that of the godly it is said, Thou wilt shew me the path of life; for in thy presence is fulnesse of joy, at thy right hand there are pleasures for evermore. Psal. 16.11. and that where Christ is, there shall his disciples be also. Ioh. 14.2, 3. and that they follow the Lamb whither soever he goeth. Apoc. 14.4.

Which speeches doe prove that the Saints in hea∣ven do enjoy God in ano∣ther manner then they here

did, while they lived in the flesh: namely, that in hea∣ven they enjoy him in his palace, in the place of his proper dwelling, without separation or distance of place, which is found in all them, which enjoy God most nearely in this world. And this also, as before I said is implyed in that saying of the Gospell, Blessed are the pure in heart, for they shall see God. For this to be meant or intimated by the seeing of God in this place, may clear∣ly be gathered from other places of Scripture, in which it is said, that now we see in a glasse, but then wee shall see face to face. 1 Cor. 13.12. and in which we are said in this life, to walk by faith, and

not by sight. 2 Cor. 5.7. He meaneth that here wee are led by an inevident and ob∣scure kinde of knowledge; for so the Learned define faith to be, agreeably to that of the Apostle, Faith is the evidence of things not seen. Heb. 11.1. but in heaven we shall walk or live by sight, ha∣ving there the immediate and open view of Gods face in Glory. In heaven then, where all they, that are the blessed of God, shall bee, there men enjoy God im∣mediately in respect of pre∣sence. Secondly, they enjoy him immediately in respect of influence. For there God communicateth himself un∣to them by immediate ver∣tue received from himselfe,

without the use of any meanes. This is signified by that in the Revelation, where S. Iohn speaking of the Great City, the holy Ieru∣salem, he saith of it; And I saw no Temple therein; for the Lord God almighty and the Lamb are the Temple of it. And the City had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. Apoc. 21.22, 23. Where 1. when he saith, I saw no Temple in it; he giveth us to understand, that in heaven there will bee no use of the outward meanes of salvati∣on. For if there be no Tem∣ple, then there are no priests nor no preaching, nor no

Sacraments, nor no solemn assemblies; for where there is need of these, there, there is use of a Temple also: In this world, where we are ab∣sent from the Lord, these things are necessary, and by them God communicates himselfe to his servants. But in the life to come prophecy∣ing shall faile, and the use of tongues shall cease, and the meanes of knowledge and in∣struction shall vanish away; as the Apostle speaketh: 1 Cor. 13.8. 2. When hee saith, that this City had no need of the sun, nor of the moon to shine in it; he imply∣eth that the outward meanes of our naturall life should cease. Here in this world the sun giveth us light by

day, and the moon by night; and here meate and drink do nourish us, and clothes keep us warm: but in hea∣ven there will be no neede, nor no use of such things: & The children of this world mar∣ry, and are given in mariage: but they which shall be accoun∣ted worthy to obtain the world to come, and the resurrection from the dead, neither marry, nor are given in mariage, nei∣ther die they any more. Luke 20.34. By all which wee learn that all natural meanes, now used for preservation of mans life, shall then be at an end. 3. When S. Iohn saith, There shall be no Temple in it; for the Lord God and the Lamb are the Temple of it: and againe, There is no neede

of the sun, &c. for the glory of God doth shine in it, and the Lamb is the light of it: he gi∣veth us the reason, why all outward helps and meanes are of no use there. It is not because there is no service of God used there; for they shall sing praises to him without ceasing: nor it is not, because men there shall bee deprived of life and strength, and vigour; for there they never dye, nor never hunger, nor never faint: but the reason is, be∣cause God and his Sonne Christ shall without any meanes, supply all good things unto them, by vertue derived immediately from themselves; and that in a more plentifull and more

excellent sort, then all se∣condary meanes or causes could do. This also is fur∣ther signified by that of the Apostle, where he saith that Christ shall deliver up his kingdome to God.—and shall himselfe be subject unto God, that God may bee all in all. 1 Cor. 15.24, 28. that is, Christ shall cease to govern his Church in that manner of administration that now he useth; and God shall doe all by himselfe. And by this it appeareth to be true, which I said in the second place; that in glory and in the state of heavenly blessednesse, we enjoy God immediately, both in respect of presence and in respect of influence.

C. Thirdly, I say yet fur∣ther,

that this immediate fruition of God supplyeth unto the Blessed all good things, and expelleth or dri∣veth away all evill. This the Scripture saith also. S. Iohn saith of the Saints in heaven, that God shall wipe away all teares from their eyes; and there shall bee no more death, neither sorow, nor crying; nei∣ther shall there bee any more paine. Apoc. 21.4. By this he signifieth the removing of all evill, or whatsoever might hurt or afflict. He go∣eth on: and ver. 6. I (saith the great King) will give un∣to him, that is a thirst, of the fountaine of the water of life freely. He that overcommeth shall inherite all things: and I will be his God, and he shall bee

my son; meaning that hee would give him all things necessary for blessednesse and an happy life.

And from hence it fol∣loweth that in the blessed∣nesse of heaven, there is nei∣ther want of good, nor pre∣sence of any evill.

And now, these particu∣lars laid together, the summe of them gathered into one, is, that the true blessednesse which is in heaven commu∣nicated to the Saints, is an immediate fruition of God, of and by himselfe supplying all good things, and expel∣ling or driving away all e∣vill things. And this may serve for clearing of the first question.

2. Quest. The second is,

why this blessednesse is a∣scribed or appropriated to the service of God.

Answ. To which que∣stion my answer is, blessed∣nesse is ascribed to holinesse, or Gods service; partly be∣cause holinesse is a necessary condition for qualifying of those persons, which shall enjoy it: and partly, because it is a kinde of cause, that doth effect or procure it.

1. It is a necessary conditi∣on, &c. for so the Apostle teacheth us, when he saith; Without holinesse no man shall see the Lord. .i. (as before I explained the word) no man shall enjoy God in his glori∣ous presence. Heb. 12.6. And so S. Iohn: Blessed are they that doe his commandements,

that they may have right to the tree of life, and may enter in through the gates into the City. For without are sorcerers and whoremongers, and murde∣rers and idolaters, and whosoe∣ver loveth and maketh a lie. Apoc. 22.14. In which words; 1. When he saith, Blessed are they that doe his commandements, that they may have right, &c. he intima∣teth that obedience to Gods will is a condition, upon supposall whereof men may attain this blessednesse. And 2. when he saith, for with∣out are sorcerers, &c. Hee telleth us in plain termes, that no wicked man shall e∣ver enter into heaven.

2. Holinesse and Gods service is a kinde of cause,

that procureth this blessed∣nesse for them that serve God. A kinde of cause I call it by way of qualification or diminution; because it is neither any proper efficient cause, which by vertue in it selfe may effect it; nor any meritorious cause, which by its worthinesse can deserve it. And yet a cause it is, be∣cause it is an outward ob∣ject, which moveth God for his promise sake, to confer heaven and happinesse upon them that doe serve him, and keep his commande∣ments. This the Logicians call causa procatar••tic••, or a morall cause, which worketh by way of object: and I did therefore call it a kinde of cause, because I am so war∣ranted

by the Apostle, who speaking of affliction born with patience and obedi∣ence to Gods will, saith of it, that it worketh for us a farre more exceeding and eternall weight of glory. 2 Cor. 4.17. And if patience in affliction doe this, no man may deny the like to all other parts of obedience: and if they may be said to work for us eternall glory, then no man may hinder me to say, that they are a kinde of cause to pro∣cure this glory. I conclude then that Gods service is both a necessary condition, and a kinde of a cause, to procure blessednesse: and therefore to it blessednesse is rightly ascribed. And so the second question is an∣swered.

3. Quest. The third que∣stion is, how may men bee said to be blessed in this life, in which we are absent from the Lord, and enjoy him not in such immediate sort, as hath been said.

Answ. I answer, as Caje∣tan doth, [Hic in spe, in futuro in re,] Here wee are blessed in hope, but shall be blessed indeed, in the world to come. For, as the Apostle saith of the heire in his minority, that though he differ nothing from a ser∣vant [in his present conditi∣on of subjection] yet hee is Lord of all; because he hath the right to all for the pre∣sent, and shall have the pos∣session of all, when the full time is come. Gal. 4.1. so, and in the like sense, we who

are subject to many crosses in this life, yet may bee said to be blessed, because now we have a right to that bles∣sed estate, and shall in due time have the possession of it.

Thus much for this que∣stion, as also for the clearing of the whole point.

Vse. 1. This serveth first to set an edge on our zeale, and to make us in love with heaven and eternall life, be∣cause here are such things as men do desire and seek af∣ter.

1. For first, men desire wealth and lands and abun∣dance of needfull and use∣full things. The labourer ca∣rieth heavy burdens, and sweateth under his labour

that hee may earne wages; the shopkeeper forbeares meate and drink and sleep, that hee may increase his gaine; the Merchant ventu∣reth life and living, that he may make his stock great: and every man taketh pains, and endureth hardnesse, and undergoeth dangers, that he may become rich, or reap a plentifull reward, and they do it to obtain a corruptible treasure. But the blessed∣nesse we have spoken of hi∣therto; hath plenty of all good things, without lack, without measure, without end. The bags here wax not olde; the treasure that is here, cannot bee eaten by the mothe, nor stollen by the thieve, nor wasted by conti∣nuance

of time: nor can they either be taken from us, or we from them, by any casu∣alty or mischance. And why then should wee think any paines too great, or any cost too much, or any danger too hard, by which going on in Gods service, wee may ob∣tain such an unvaluable re∣ward? Or if wee shrink at the thought of too much, at least let us do as much for heaven, as the labourer doth for his hire, or as the shop∣keeper doth for his gaine, or as the Merchant doth for his estate. And if we will bee Christians, that professe Gods service to be our trade, and heaven and happinesse to bee our reward; let us think it a shame, that they

should labour so constantly, and so chearefully for the commodities of this life, while wee grudge at every small labour in praying, and hearing, and examining the conscience, and mortifying of our carnall lusts; or while wee repine at every small summe bestowed for Gods service and for setting forth of his praise; or while we pull back and shrink at every petty losse in our e∣states, in our credit, in our pleasures and preferments; seeing by these meanes wee aspire to an incorruptible Crown, to an inheritance in heaven, and to a kingdome, that cannot be shaken.

2. All men desire and will endure much for free∣dome

from misery and grie∣vances. Wee willingly lay our our money, and bestow our labour, that by provi∣ding meate and clothes and maintenance, we may avoid hunger and thirst and naked∣nesse. And wee part with lands and possessions and of∣fices, that we may redeem our liberty, rather then lye in yrons, or be tyed to a Galley. And if there be any feare of our death by sick∣nesse or dangers; then skin for skin, and all that a man hath, will he give for saving of his life.

But now this blessednesse of heaven, it hath freedome from all evils, and from all feare of danger. There (as hath been said) is no more

curse, nor no more crying, nor no more death or sick∣nesse, or sorow, neither hun∣ger, nor thirst, nor any thing to disquiet our peace. And for such a blessed and secure state, if we will not doe, what we would do for free∣dome out of prison, and to redeem our selves out of sla∣very, and to recover our selves from the stone or strangury, from the goute or palsey, or from sicknesse and death; surely wee both overvalue these transitories, and undervalue heaven and happinesse, more then is tolerable in him who pro∣fesseth himselfe to be a Chri¦stian, and God Almighty to bee his exceeding great re∣ward.

3. Lastly, there is no man but if he ask his own heart, it will tell him, that happi∣nesse is to be desired above all. In all ages there have been great disputes, and much difference about the matter of happinesse; some thinking it to consist in ri∣ches, and others in pleasures, and others in honours and preferments: but there was never any man, but did think and professe that true hap∣pinesse is the summum bonum the greatest good, that any man could have, or would desire. This is a principle so graffed in nature, that no disputes of philosophers, nor no differences of opinions could ever roote it out. But all Christians now know,

that the true blessednesse is in the fruition of God in glory. And why then should any Christian make more account of the vanities of the world, then of the hap∣pinesse of heaven? or why should wee stick at any la∣bour, the fruit whereof will be eternall life? or why should we not desire hea∣ven, with the losse of all things? with this conside∣ration our Saviour stirred up his disciples to the hardest service: Blessed are they which are persecuted for righte∣ousnesse sake; for theirs is the Kingdome of heaven. Mat. 5.10. And with this conside∣ration S. Paul animated him∣selfe to undergoe the grea∣test dangers; Now behold:

(saith he) I goe bound in the spirit unto Ierusalem, not knowing the things that shall befall there: saving that the holy Ghost witnesseth in every City, saying that bonds and af∣flictions abide me. But none of these things move me, neither count I my life deare unto my selfe, so that I might finish my course with joy, and the mini∣stery which I have received of the Lord Iesus, to testifie the Gospell of the grace of God. Acts 20.22, 23, 24. And with this consideration* 1.16 an holy Father of olde did en∣courage himselfe to pray for death, that he might the sooner enjoy God in his glo∣ry. Hee bemoned himselfe that he might not be admit∣ted to see Gods face; but re∣membring

himselfe what he had asked, & calling to mind, that in the like case God an∣swered Moses, Thou canst not see my face: for no man can see me, and live. Exod. 33.20: He replyed with great con∣fidence, why Lord, and is that all, that I cannot see thy face and live? I pray thee then,* 1.17 Lord, let mee die; that I may see thy face: or, let me see thee, that I may die in this place. I would not live, I would die, that I might see thee. Thus holy men of God have been affected, who knew and considered what this blessednesse was. And if we did rightly conceive, what it were to enjoy God in glory; wee would count nothing so deare unto us, as

the favour of God in Christ, nor grudge to bee bound in chaines for the hope of Israel; and we would even wish to die presently, so we were sure upon our departure to bee with God. And what then should let us, by an ho∣ly life and works of Gods service, to make our calling and election sure: that when∣soever our translation shall be (as, far off to the young∣est of us it cannot be;) that then this mortall, may put on immortality, and we may live with God in glory for ever?

Vse 2. This may serve for comfort to all true Chri∣stians, who may hereby un∣derstand how blessed their state is. But especially it fitteth them, who together

with a good conscience, do groan under some heavy crosse. Our Saviours instru∣ction in this case to his disci∣ples is, Blessed are ye, when men shall revile you, and perse∣cute you, and say all manner of evill against you falsely for my sake. Reioyce, and be exceeding glad: for great is your reward in heaven. Mat. 5.11, 12. Consider here, 1. what our Lord exhorteth them to, Rejoyce and be exceeding glad, when men shall revile you, &c. 2. Upon what ground he requireth such rejoycing in so heavy a case, it is be∣cause they are now blessed; and yer long shall have a great reward in heaven: Blessed are yee when men shall revile you, &c. for great is

your reward in heaven. And so I may say to every poore Christian, that had rather have a small estate well got∣ten, then by ill meanes to in∣crease their wealth; Blessed are ye that are impoverished for Christs sake: for great is your reward in heaven. And so of them, that refuse not a nickname or reproach for profession of the truth; Blessed are yee that are re∣proached for Christs sake: for great is your reward in hea∣ven. And to them who had rather lose a preferment, or a great friend, then offend God and a good conscience; Blessed are ye that are strip∣ped of your friends and means for Christs sake: for great, &c. And to them that had

rather endure sicknesse and death, then seek to wisards, and soothsayers for recove∣ry of health; Blessed are ye that are tortured with sick∣nesse and diseases for Christs sake: for great, &c. And so I would say (as by the like reason I may say) of all o∣thers who prefer the peace of their consciences before the profits and comforts of the world; They are bles∣sed even while they are di∣stressed for Christs sake; for great is their reward in hea∣ven. And this, how should is comfort all disconso¦late soules, who in the midst of troubles serve God with∣out fainting? A learned and holy man of God, when a friend of his was pained

with a grievous sicknesse, wrote to comfort him in these words;* 1.18 I marvell not, said he, that you are pained; for you are sick: but I marvell that you are impatient, who have learned to know Christ and to professe his Gospell. For, tell me, Patient (said he) how many stripes is heaven worth? And then turning his speech unto God, hee prayeth, Teach the Happy, O Lord, to see his happinesse through troubles. Thus hee comforted his sick friend: and thus every Christian that desireth to serve God, may comfort himselfe, in sicknesse, and travells, and troubles: let him but think, how much heaven is worth, toward which he is sailing

in this tempest; and it will glad his soule in the midst of his greatest agonies. God give us grace to make use of such comforts, that in the end we may partake of his glory.

CAP. V.

Gods word hath vertue in it to make a man blessed.

[Cap. 5] OUr Lord in his correcti∣on of the womans speech, saith of the true bles∣sednesse, that it is to be had by hearing and doing of Gods word: and thence it followeth, that Gods word hath vertue in it to make a man blessed. This is further proved to be so;

1. By Testimonies of Scriptures; such as these are. S. Iohn saith of his Gospell; These things are written, that ye might beleeve, that Iesus is the Christ, the son of God; and that beleeving, ye might have life through his name. Ioh. 20.31. In these words S. Iohn telleth us, that he wrote his Gospell for this end, that men by it might be brought to beleeve in Christ, and to be saved. And from hence it followeth, that either the holy Ghost propounded to himselfe a wrong end in de∣livering this Gospell (which no Christian dareth imagin;) or else that this Gospell hath vertue in it to bring men to salvation. Again, S. Paul saith of the Gospel of Christ,

that it is the power of God to salvation, to every one that be∣leeveth. Rom. 1.16. And S. Iames exhorteth, Receive with meeknesse the ingraffed word which is able to save your soules. Iames 1.21. And our Saviour to the like purpose, Search the Scriptures, (saith hee) for in them yee think ye have eternall life: and they are they, that testifie of me. In all which sayings there is a sa∣ving vertue ascribed unto the Scriptures: and in this last, is intimated unto us, that it was the known opi∣nion of Gods people in those dayes. Yee think, in them ye have eternall life, saith Christ. It is as if he had said, not I onely, but your selves also do agree, that eternall

life is to bee found in the Scriptures: and therefore there is reason yee should search them.

2. The same truth may be gathered from the Titles, which are given to Gods word. It is called the Gos∣pell of the Grace of God. Acts 20.24. and the Gos∣pell of the Kingdome. Mat. 4.23. and the Gospell of salvation. Ephes. 1.13. Im∣plying that the grace of God, and the Kingdome of heaven, and salvation is there to be found, and from thence to be derived. Again, it is called the word of Gods grace. Acts 14.3. and, the word of reconciliation. 2 Cor. 5.19. and the word of sal∣vation. Acts 13.26. and

1 Pet. 1.23. the immortall seede, by which we are new born. All which names and titles given to the word, what doe they else import, but that therein there is meanes contained to work grace and reconciliation and eternall life?

This is proofe enough for the point: yet it will bee worth the labour to consider how Gods word may bee said to contain this vertue, and wherein it sheweth it selfe. And thereto the an¦swer is, that this vertue of Gods word sheweth it selfe by three things: 1. By tea∣ching the ready way to bles∣sednesse. 2. By perswading men to walk in that way. And 3. by enabling them

with grace both to beleeve what it teacheth, and to do what it perswadeth.

I. It teacheth the right way; or, it teacheth what to beleeve, how to live, and by what meanes we may be sa∣ved. So S. Paul saith of this word, that it is able to make one wise to salvation through faith in Christ Iesus: and that it is profitable for doctrin, for reproofe, for correction, and for instruction in righteous∣nesse; that the man of God may be perfect, throughly furnished to all good works. 2 Tim. 3.15, 16, 17. In these words we have three things to be no∣ted for this purpose. First, there is the main scope and end, for which the Scripture serveth: namely, to make

one wise to salvation. Se∣condly, there are the parti∣cular uses of this word, by which it maketh men wise to salvation: and they bee these; first it is profitable for doctrine, to teach what∣soever we neede to beleeve. Secondly, for reproofe; or, to confute and detect all con∣trary errors, that gainsay the doctrine of truth. Thirdly, for correction, or to reprove all sins that are against Gods will, manifested in his word. Fourthly, for instruction in righteousnesse, or to inform us in every duty belonging to our callings. In summe, it teacheth the truth, which we ought to beleeve, and the duties that we must per∣form, with conviction and

confutation of whatsoever is contrary to either of these two: so that wee may nei¦ther be misled with any er∣ror against the faith, nor misperswaded to any sin a∣gainst Gods Law. These be uses for which the Scripture is profitable. Thirdly, there is the sufficiency or ability which men gain by these uses; and that is, that the Man of God, even he that is bound to know, and doe most, may want no directi∣on, that may serve either for instructing of his faith, or ordering of his life. Now by all this we have a punctu∣all and plentifull description of the doctrinall vertue con∣tained in Gods word. If any desire further consent of o∣ther

Scriptures, he may take that of David, Thy word is a lanterne to my feete, and a light unto my pathes. Psal. 119 105. and that of Solomon, All the words of my mouth are in righteousnesse: there is no∣thing froward or perverse in them: and that of Isay, To the Law and to the Testimony: if they speak not according to this word, it is because there is no light in them. Isay 8.20. and that of our Saviour, Do not ye erre, because ye know not the Scriptures? Mar. 12.24. By all which, as by other like places of Scripture, it is cleare, that the Scriptures shew the right way, and the ignorance of Scriptures is the cause that men erre and goe astray out of the way.

II. Secondly, the word of God containeth blessed∣nesse in it, because it afford∣eth arguments of perswasion, and by them doth win our assent to walk in that way. And that it doth 3. wayes; 1. By loving invitations, such as these are; I beseech you by the mercifulnes of God, &c. Rom. 12.1. and God doth beseech you by us, and We pray you in Christs stead, Bee yee re∣conciled unto God. 2 Cor. 5.20. 2 It perswadeth by graci∣ous promises of much good to be obtained; such as these are; Keep sound wisdome and discretion. So shall they be life unto thy soule, and grace unto thy neck. When thou liest down, thou shalt not be afraid: Yea, thou shalt lie down, and thy

sleep shall be sweete. Bee not a∣fraid of sudden feare, neither of the desolation of the wicked when it commeth. For the Lord shall be thy confidence, and shall keep thy foot from being taken. Prov. 3.21. &c. and such is that of Moses: Blessed shalt thou be in the City and in the field. Blessed shall be the fruit of thy body, &c. Deut. 28.2. &c. and that of our Saviour; There is no man, that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the Gospels: but hee shall receive an hundred fold now in this time, houses and brethren, &c. and in the world to come eternall life. Mar. 10.29, 30. 3. It perswadeth by threat∣ning of plagues and punish∣ments

against all disobedi∣ence and sin, such as these are; If thou shalt corrupt thy selfe, and shalt do evill in the sight of the Lord thy God, &c. I call heaven and earth to wit∣nesse against you this day, that ye shall soon utterly perish from off the land, whereunto yee goe to possesse it. Deut. 4.26. and that of the Apostle, God will take vengeance on them that know not God, and that obey not the Gospell of our Lord Ie∣sus Christ: who shall be punish∣ed with everlasting destruction from the presence of the Lord, and from the glory of his pow∣er. 2 Thes. 1.8, 9. and that of our Saviour at the last judgement; Then shall he say to them on the left hand, depart from me, ye cursed, into ever∣lasting

fire, prepared for the de∣vill and his Angells. Mat. 25.41.

These and such like bee the arguments of perswasion which the Scriptures use to keep us in the way of righ∣teousnesse, and to bring us to eternall life. And he that hath the heart of a man in him, and is not moved with such reasons; hath in the shape of a man cast off all humanity and reason. If in∣treaties by the mercies of God in Christ Jesus, move us not, wee are more un∣thankfull then many bruites be, which attend on their Masters, by whom they are fed. If promises of rewards and happinesse do not move us, we may be thought in∣sensible

sensible of our owne wel∣fare. And if punishments and plagues, especially the worme that dyeth not, and the fire that never is quenched, if these move us not, how far short doe wee come of the wisdome that is in the dogg and the horse, and the asse, all which are forced to obe∣dience by the rod, and the spurre and the whip, even when they are but threatned against them. And consequently, if these many forcible perswasions contai∣ned in Gods word, do not worke with us to the obedience of Gods will, the complaint will bee just against us, that was used against the Jews; What could have beene done more in my

vineyard, that I have not done it it? Wherefore, when I loo∣ked, that it should bring forth grapes, brought it forth wilde grapes? Is. 5.4.

III. Thirdly, there is a vertue of blessednesse in Gods word, because where it is preached, it bringeth with it that grace of God, which being entertained by us, doth enable us both to beleeve what it teacheth, and to performe what it per∣swadeth unto. The proofes of this point are gathered to my hands, by our learned Divines of great Britaine, who were a chiefe part of the Dort-Councell. And as they have set them downe, so I shall relate them from their pen.* 1.19 They having

said two things in their po∣sition, 1. that together with the preaching of the Gospell some measure of grace is offered. 2. that it is so much as may convince men of contempt or negligence, if they be not re∣formed by it; they add for proofe of the former, that it is plaine out of Scriptures: and from thence they al∣ledge, Isa. 59. ult. This is my covenant with them, saith the Lord; My spirit, that is upon thee, and my words that I have put in thy mouth, shall not de∣part out of thy mouth from henceforth and for evermore. Upon which words they comment to this purpose, Hinc patet, From hence it is plaine, that the Word and the Spirit, are* 1.20 inseparably, by

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Gods promise, joyned together in the ministery of the word. And from hence, say they, the mi∣nisters of the new Testament, are called the ministers not of the letter, but of the spirit, not of the killing letter, but of the quickning spirit. 2 Cor. 3.6. And the ministery of the Gos∣pell is called the ministration of the spirit, v. 8. Hence also the Gospel is called Grace that brin∣geth salvation. Tit. 2.11. & the word of reconciliation. 2 Cor. 5.19. And Luk. 10.9, 11. When Christ sent his seventie dis∣ciples to preach the Gospell, he commanded them to say to their hearers; The Kingdome of God is come nigh unto you; doubtlesse, because supernatural grace was administred to those men, to whom the Gospell was

preached. Againe, for proofe of the 2. point, that there is so much grace offered, as may convince them of con∣tempt, who doe not beleeve and obey; the same learned men alledge that of our Sa∣viour, Ioh. 15.22. If I had not come, and spoken unto them, they had not had sinne; but now they have no cloke for their sin. From this place it is plaine, say they, that Christ in propoun∣ding of the Gospell, did also ad∣minister that internall grace, which was thus far sufficient, that because they did not accept but reject the Gospel, they might be convinced of positive infide∣lity They add that also, Ioh. 3.19 This is the condemnation, that light is come into the world and men loved darknesse rather

then light. Men therefore are justly damned for rejecting the light of the Gospell. Heb. 2.3. How shall wee escape, if we ne∣glect so great salvation? for neglecting salvation offered in the Gospell, (as they com∣ment upon the words) wee become guilty of just punish∣ment. Therefore salvation is offered in the Gospell. These with some more, bee the proofes brought by these learned men. And they plainely prove, that God doth accompanie the prea∣ching of his word with the assistance and grace of his Spirit; that men, who heare the word, if themselves bee not in fault, do receive from God, both to beleeve and obey it.

Now lay these things to∣gether, first, that the word of God doth teach the right way to blessednes; then that it useth powerfull perswasi∣ons to incite us on in this way; and lastly, that it brin∣geth with it that grace of God which may carie us along to our journeys end: and then the conclusion will easily result from them, that therefore Gods word hath much vertue in it, and that which is sufficient to make us eternally happy.

Vse 1. This condemneth them of follie, who leave Gods word, and seeke other directions to eternall life. Such were the Jews of old, and such have beene some ignorant papists in our time.

What our vulgar papists are used to say for proofe of the true religion; they that have lived among them, do sufficiently know: and what the Jews said in former times, Ieremie hath told us at large, chap. 44. And whoso shall attentively consider his words will easily see, how like our papists are to those Jews. The words of the Prophet are, Then all the men, which knew that their wives had burnt incense unto other Gods, and all the women that stood by—answered Iere∣miah, saying; As for the word, which thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But we will certainly doe whatsoe∣ever thing goeth forth out of

our own mouth, to burn incense to the Queene of heaven, and to poure out drink-offerings unto her, as we have done, we & our fathers, our Kings & our Princes, in the cities of Iudah and in the streets of Ierusalem: for then had we plentie of vic∣tualls and were well, and saw no evill. But since wee left off to burne incense to the Queene of heaven, and to poure out drink-offerings unto her, wee have wanted all things, & have beene, consumed by the sword and by the famine. Ier. 44.15. &c. In this passage of the Prophet there are 2. things set downe, the resolution of this people, and their reason for it. Their resolution was, that they would not hearken to the word which the Pro∣phet

had spoken in the name of the Lord: but they would doe what they did doe, that is, they would burne incense to the Queene of heaven, &c. And the like is the reso∣lution of some seely people. Say what you will, or what you can out of Scriptures, they care not for it: but they will doe, what they are woont to doe; that is, they will pray in a tongue, where∣of they understand never a word; they will worship Saints and Images, though they know not why; and they will rest their faith on the Popes dictats, though they can say nothing why he may not misleade them. But this they doe, and this they will do. This is their re∣solution.

Secondly, we may consider their reason, why they were so wilfull, and that is two-fold; 1. because they and their fathers had beene accustomed to doe so heretofore. As wee have done; wee and our fathers, &c. and so our poore ignorant people; This is the religion, where∣in I was borne and bred; and therein will I dye. Thus my father and grandfather beleeved before I was born; and I will folow them, who have gone before mee. The second reason, why they would continue in their re∣solution is, because when they lived in that faith, they had plentie of victuals and store of all things; but after they left their sacrificing to

Idols, they had scarsitie, and miserie and want. Then say they, we had plentie of victuals, &c. And so are our seelie ones wont to dispute. Oh, say they, when the old reli∣gion was on foote, then we had so many eggs for a peny, and so much provi∣sion at a small price, and poore men were able to live by their labours: but since Calvin and Luther began to reforme, we have scarsitie and dearth, and it is a hard world, to live in. Thus our people are wont to reason, for their old superstitions and errours: and they speak so right in the very phrase and words of the idolatrous Jews, that I might have thought they had borowed

their discourse out of Ieremy, but that I know it is not their custome to reade so much in the Bible: that they leave to these new men, ac∣counting it as the booke of Heretikes, and Novelists. A Ladies Psalter liketh them better for a prayer booke then Davids Psalmes, and a festivall or Legend they esteeme a better booke for instruction, then the wri∣tings of the Prophets and Apostles. But now, if Gods word do teach the right way to heaven; I pray you, in what way are they who leave Gods word to bee guided by such fansies and fables? Let Ieremie be the judge: Then Ieremie said to the men, and to the women—who

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had given him this answere, The incense, which yee burnt in the cities of Iudah, and in the streets of Ierusalem, ye and your fathers—did not the Lord remember them, and came it not into his minde: so that the Lord could no longer beare, be∣cause of the evil of your doings, and because of the abominati∣ons, which ye have committed? Therefore is your land a desola∣tion and an astonishment, and a curse, without an inhabitant, as at this day. Because ye have burnt incense, and because ye have sinned, &c. Therefore this evill is happened unto you. Ier. 44.20, &c. In which an∣swere we may consider, and it is worth the noting, that their burning of incense, to the Queene of heaven, and

their pouring out of drink-offerings unto her, which they thought was the true worship, and said it was the onely cause of their plentie of victuals and of all good things; was in very deede an abomination to God, which hee could no longer beare, and the true cause of the desolation & curse that was come upon them. And so, when our ignorant peo∣ple say, that the reformed religion is the cause of scar∣sity and want, & that while they worshipped their ima∣ges and Saints, there was plentie and store: wee may answere them according to the tenor of the Prophets words; Nay rather, your superstitions, in burning in∣cense

to the Queene of hea∣ven, as they did; and your wilfulnesse in refusing the truth, when it is brought unto you, as they also did; these and such like abomi∣nations are the cause, that ye, and we for your sakes, doe suffer at Gods hands; as they did in the case before us. But as for such as know and serve God better, and acknowledge Gods word to teach the right way: if any dorrell shall tell them of cheapnesse of vi∣ctualls, and example of fore∣fathers, and their owne idle customes, as rules to guide their faith by; let them an∣swer them in the wise mans words, Say not thou, what is the cause, that the former daies

were better then these? for thou doest not enquire wisely concerning this. Eccl. 7.10. Or else, let them return such men an answere out of the Prophet, To the Law and to the Testimony: if they speake not according to this word, it is because there is no light in them. Isa. 8.20. And so I leave their errour; and come to say some thing of our owne failings.

Vse 2. Secondly then, if Gods word have such vertue in it, both to perswade and enable us to Gods service; we may hence take notice of our great negligence, who having had so long use of this word, have profited so little by it. For, if a childe have good and holesome

meate, & yet do not thrive, nor grow by it; ye will say, and ye have great cause to say, that he is out of temper, and somewhat is amisse with him. And if a sick man have good and soveraigne medi∣cines given him, and yet is not purged, nor eased by them; ye will say that either nature is much decayed in her strength, or much op∣pressed by bad humours. And so seeing Gods word hath in it such vertue towards godlinesse and a happy life; if we, after long use of it, are not bettered in our knowledge of God, and increased in our obedience to his Laws, and some way or other furthered toward heaven and happinesse, it is

an evident signe that grace is decayed in us, and sinne hath gotten the upper hand. And yet so it falleth out ma∣ny times among Christians. The Hebrews were dull of hearing, and when for the time they might have beene teachers, yet they had neede that one should teach them againe, which were the first principles of the oracles of God. Heb. 5.11, 12. And is it not so with a great many of us? Are there not men and wo∣men, who after many years teaching, have gained no great measure of true lear∣ning? If by the Catechismes they have been taught, and by the Sermons that they have heard, and by the Scri∣ptures and other bookes

which they have read, they had learned but every week, nay every moneth, one only good lesson, appertaining to godlinesse, they might by this time have proved skil∣full Casuists in matters of conscience. But this is not so great a defect as that which followeth. Our knowledge is much more better then our practice. God complai∣ned of his vineyard (and that vineyard was the house of Israel) that after much care and paines bestowed in the dressing, in steede of good grapes, which were rightly expected from it, it brought forth wilde grapes. Isa. 5.4. The meaning is, as the Pro∣phet expoundeth it v. 7. He looked for judgement, and be∣hold

oppression, and for righte∣ousnesse, but behold a cry; even a cry for wrongs and oppressions, & injuries done to their neighbours. And now a dayes, may not God complaine of us in like ma∣ner? There was never more dressing of Gods Vineyard, then now there is: more in∣structions to teach the way of blessednesse, more exhor∣tations to laye hold upon eternall life, or more threa∣tenings to deterre men from sinne. But may not God say now after all this, I looked for grapes, fruits of righte∣ousnesse and holinesse and of a sober life: but I finde wilde grapes, of lying, and of cou∣sening, & of oppressing, and of slandering, and of surfet∣ting,

and drunkennesse, and of new fantastick fashions. And if these be the fruits of our hearing and reading and professing; we may feare, lest that threatning may be ours also; This will I doe to my vineyard, I will take away the hedge thereof, and it shall bee eaten up; and breake downe the wall thereof, and it shall be troden downe. And I will lay it waste: it shall not bee pruned, nor digged, but there shall come up briars and thornes. I will also command the clouds, that they raine no raine upon it. ver. 5. and 6. He meaneth that after so much labour lost, hee would take away the meanes of grace, and leave them to themselves; which is a fearefull judgement, not

to be thought on, without trembling. It will bee our wisdome then to look every one into his owne garden, & see what fruits he findeth there. If we finde there any grapes of gall, or vine-sets of Sodom; or if our wine prove the poison of dragons or the venom of aspes: it will be high time to take the pruning knife, and cutt off these wilde branches, that beare such bad fruits, or rather to take the pick axe and the mattock and to grub up the plants, on whose rootes they grow: that wee may bee trees of righte∣ousnes, bringing forth fruits answerable to the labour bestowed upon us.

Vse 3. If there bee such

vertue in Gods word to make a man blessed, we should learne to esteeme it as our happinesse, when wee doe enjoy it. So David did, I rejoyce for thy word, (saith he) as one that findeth great spoiles. Psal. 119.162. On which words a good writer giveth us this note, that David compareth the enjoying of Gods word to the getting of great spoiles, rather then to the having of any other riches, because spoiles taken from enemies do not onely enable men with wealth, but honour them also with tri∣umphs of victorie. And so wee should esteeme of the word of Gods grace, as a treasure that doth farre ex∣ceede both riches and what∣soever

else that cannot bring us to heaven and happinesse.

And from this esteeme we may learne three duties;

1. To praise God, that hath given us such a treasure. So David did; In a Psalme of his, which was framed for a forme of thanksgiving to God, and therefore he both beginneth it and endeth it with, Praise ye the Lord: in this Psal. he reckoneth this as a chiefe mercy for which he giveth God thanks, that he shewed his word unto Iacob; his statutes, and his judgments unto Israel. Ps. 147.19. And so we should reckon it, as one of Gods rich mercies towards us, that wee have such plentie of his word, that may bring us to blessed∣nesse

& eternall life: and in remembrance hereof both begin our morning and shut up our evening, as David be∣gan and ended his Psalme, with Praise wee the Lord.

2. We may learn, to use all good meanes to get this treasure into our owne pos∣session, that the word of Christ may dwell in us richly in all wisdome, as the Apostle spea∣keth Coloss. 3.16. Solomons counsell for attaining this wisdome, is that wee seeke for it, as for silver; and search for it, as for hid treasure. Prov. 2.4. Hee intimateth in this speech, that if any of us did know, that there were a mine of gold to be found by seeking, wee would be glad it were in our own ground,

wee would moreover digge the earth & hew the rocks, and draine the marishes, that nothing might hinder our obtaining of that trea∣sure. And in such maner would Solomon have us to labour for the knowledge of God, that lyeth hid in his word. Young people should desire to be catechi∣sed, old people to be further instructed, and all both yong and olde should willingly undergoe that paines what ever it bee, that may open the Mine, and bring us to the sight and possession of this treasure.

3. If there bee any of us who have children, whose happinesse wee doe desire; we learne from hence to

lay the foundation thereof, in the knowledge of Gods word. Moses commanded parents, that they should teach their children upon every occasion, and acquaint them with Gods word and his commandements; pro∣mising them that then their dayes, and the dayes of their children, should be multiplied in the land—as the dayes of heaven, Deut. 11.19, 21. And so if ye would leave a good portion indeede for your children, and provide that they may live long upon earth, and eternally in hea∣ven: catechise them in the principles of Gods word, sow the seedes of godlinesse in their tender mindes, and teach them how to follow

the directions of Gods Law; and this will give them in∣structions to know the right way, and will follow them with exhortations to goe on in the way, and will ne∣ver leave them, till it give them possession of heaven and eternall glory.

CAP. VI.

Hearing of Gods word Read, is a meanes of blessednesse.

[Cap. 6] HItherto hath beene de∣clared, how the word of God containeth vertue in it, to make a man blessed. Our Lord goeth on to tell us how this vertue may bee conveyed and communi∣cated unto us; to wit, by Hearing and Keeping of it.

Blessed, saith he, are they that heare the word of God & keep it.

I begin with hearing, and hereof, there are two kinds mentioned in Scripture; an hearing of the word read, as it is delivered in the wri∣tings of the Prophets and A∣postles; and an hearing of the word preached, as it is unfolded and applied by the ordinarie Minister, sent of God, for that purpose. Of both these it is true, that they are meanes, by which the blessednes of Gods word may bee conveyed unto us, and therefore both are ne∣cessary to bee considered in their place and order.

First then I say, that hea∣ring of the word read out of the Scriptures, is a meanes

to make a man blessed, or to communicate blessednesse unto him.

I. This is proved first by Testimonies of Scriptures: I will insist onely upon two.

1. The first is, that of Moses, Deut. 31.9, 10, 11, 12, 13. The words are; Moses wrote this Law, and delivered it to the Priests, the sonnes of Levi;—And commanded them saying, At the end of every seven yeares, in the solemnitie of the yeare of Release, in the feast of Tabernacles; When all Israel is come to appeare before the Lord thy God, in the place which hee shall choose: Thou shalt reade this Law before all Israel in their hearing. Gather the people together, men and women and children, and the

stranger that it within thy gates; that they may heare, and that they may learne, and feare the Lord your God, and observe to doe all the words of this Law: and that their chil∣dren, which have not knowen any thing, may heare and learn to feare the Lord your God, as long as ye live in the land, whither ye goe over Iordan to possesse it. In these words we may note for this purpose these things: 1. what Moses did: & that is (1.) he wrote this Law, to wit that which God had delivered unto him for the instruction of his people: & (2.) he delivered it to the Priests, that it might be for the use of the Church. And this sheweth that the law whereof Moses

speaketh, was the written word of God committed to the Church. 2. Wee may consider what Moses com∣manded the Priests to doe: and that is, that they should reade this Law to the peo∣ple. And this is illustrated and amplified by 3. things: (1.) by the solemnity of the time, when it should bee read, to wit in the great feast of Tabernacles, when all Israel were to bee present. (2.) By the universality of the persons, in whose hearing it should bee read; and they are specified to bee men, women, and children, as well strāgers as natives. (3.) Why, or for what end the Law was to bee read to all these sorts of men, gathered in

such multitudes. And the ends are diverse one subor∣dinat to an other, ech former serving as a meanes for that which commeth after, and all of them tending and con∣ducing to an happie life: the first is that they might heare it, the next, that by hearing they might learn it; & the last that by hearing and learning, they might bee brought to feare God, and observe and doe all the words of that Law. Now laie these together that Moses wrote this Law, and the Priests read this Law, and the people, all of them, heard this Law written and read unto them, by Gods appointment; and all this, for this end and purpose, that the people might feare

God and keepe his com∣mandements; and they plainely prove that the hea∣ring of the word written and read, is an approved meanes to an holy, and con∣sequently to an happy life also. For hee that so heareth the word, that he is a doer of the worke, is blessed in his deede. Iam. 1.25.

2. The second testimony is that of the Prophet Ier. 36.5, 6, 7. Ierem. commanded Baruch saying, I am shutt up; I cannot goe into the house of the Lord. Therefore goe thou, and reade in the Roll, which thou hast written from my mouth, the words of the Lord in the eares of the people, in the Lords house, upon the fasting day: and also thou shalt reade

them in the eares of all Iudah, that come out of their cities. It may be, they will present their supplication before the Lord; and will returne every one, from his evill way. In this passage when it is said, that Ieremie being restrained that himselfe could not preach, did therefore command Baruch (and that by Gods appointment as appeareth vers. 2, 3.) to reade Ieremies words in a written Roll; this sheweth both that the people did heare the word written, and that it was a duty of consequence and moment. And secondly, when he saith, It may bee, they will present their sup∣plication, & returne:—this implieth, that though there

might be some doubt of the successe, because of the ob∣stinacy of the people; Yet this was a likely way, and God made choise of it for that purpose, that they might relent, and repent, and amend their evill waies, and obtaine pardon, as is more plainely signified v. 3. And this againe proveth, that the hearing of the word, is a meanes to re∣claime men from sinne, and to procure their pardon; and consequently to make them blessed. For blessed is he (saith David) whose trans∣gression is forgiven, and whose sinne is covered. Psal. 32.1. And thus much for Testi∣monies.

II. Secondly, the same

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truth is proved by the con∣stant practice and custome of Gods Church, who from time to time have still caused the Scriptures to be read to the people, accor∣ding as was prescribed by Moses in the Law. So for example, Moses who wrote that Law for others, did observe it himselfe. He tooke the booke of the covenant, and read in the audience of the peo∣ple: as himselfe saith, Exod. 24.7. Ioshua did the like: He read all the words of the Law, the blessings and the cursings, according to all that is written in the booke of the Law. There was not a word of all that Moses commanded, which Ioshua read not before all the Congregation of Israel, with the women & the

little ones, and the strangers that were conversant among them. Iosh. 8.34, 35. And in the new Testament it is further said, that Moses was read in the Synagogues every Sabbath day. Act. 15.21. and chap. 13.27. the like is said of the Prophets, that they were read every Sabbath day: and v. 15. there is mention made of reading both of them together. After the rea∣ding of the Law and the Pro∣phets, the Rulers of the Syn∣agogue sent unto them (to wit to Paul, and his fellows, being now present at their service in the Synagogue; as it is vers. 14.) and invited them to use some exhorta∣tion unto the people. By which passage it appeareth

to have been the usuall cu∣stome of that Church, that both that Law of Moses and the writings of the Prophets were read to the people for their instruction. Which cu∣stome thea 1.21 learned tell us was observed in this maner. The Law, that is the five books of Moses they divided into 53. Sections, and every week they read one of them for the first lesson; that so once a yeare they might reade it all over. And out of the Prophets they gathered as many Sections, which were of like argument to those of the Law, and those they read as second lessons answerable in matter to the former. These Sections and lessons both in the Law and

the Prophets are distingui∣shed and noted out in the Hebrew Bible, by which every one may see, what portions of the Bible were read every Sabbath to the people. The like custome hath beene observed in the Christian Churches also.b 1.22 Cassian telleth us that in those ancient times, the Re∣ligious Fathers, after the reading of the Psalmes did add geminas Lectiones, unam veteris, & aliam novi Testa∣menti, 2. Lessons, one out of the old, & an other out of the new Testament. By which words wee may learne, that the custome now used in our Chur••hes, was begun in the time of the primitive Church; onely with this

difference, that whereas we now a daies do constantly reade our lessons, one out of the olde and an other out of the new; they on the Sa∣terdaies and Sundaies (for in those olde times, they kept both of them as holy dayes;) appointed and read both the lessons out of the new Testament. By all which it appeareth that the Church of God in all ages have still beene accustomed to reade the Text of the Scriptures to the people: the reason cannot bee ima∣gined to be any other, then this, that the people by hea∣ring the Scriptures read might learne to serve God aright, and by his service might obtaine eternall life.

And this proveth, that in all ages, the hearing of the Scri∣ptures read hath been estee∣med as an ordinary way to blessednes & immortal life.

III. Thirdly, this point may further bee proved, and made more cleare by consi∣dering the benefits and helps that a good Christi∣an may reape by hearing the word read. And they bee these and such like.

1. It serveth to acquaint the people of God with the history of the Chuch, and Gods dealing with it. For example, they may heare in the olde Testament how God created the world, pu∣nished Adam and Eve for their disobedience, drowned the whole world for their

overflowing sins, excepting Noah and his househould, whom he had found upright in that wicked generation: how hee destroyed Sodom and Gomorrah with fire and brimstone from heaven, delivered the people of Is∣rael out of the hand of the Egyptians, led them through a vaste wildernes into a fruit∣full land, dryed up the river Jordan and the red Sea, to make a passage for his chosen ones; with many mo such occurrences, which ech one may learne by the hea∣ring of the Text read, and by them may understand the goodnesse of God, the ingratitude of most men, and the dutie of all; with many others points of in∣structions

conducing to∣wards a blessed life. Againe, in the new Testament, if men heare the first chapters of S. Matthew read they will learne, that CHRIST our LORD was borne of a Virgin, persecuted by Herod, honored by the wise men, and miraculously preserved against those that sought his life. If they proceede further to the following chapters, there they will heare, what miracles our Lord wrought, what doctrines of religion he taught, what tentations he endured, and how hee lived from the Cradle to the Crosse. And if they con∣tinue their hearing till the end of the Gospell bee fi∣nished, they may acquaint

themselves with the maner of his Passion, and his Buri∣all, and his Resurrection, and his Ascension into heaven: all maine points of the Chri∣stian Faith, and such as every one ought to beleeve for the saving of his soule. And yet further, by hearing the history of the Acts, and the Epistles of the Apostles, they may see, how the A¦postles preached to the Gen∣tiles, planted the Churches, healed the sick, converted the Nations, and suffered great wrongs for their ma∣sters sake. The knowledge of all which, will both guide us in the way to heaven, and spurre us forward, to go on towards eternall life. For as David, after hee had re∣hearsed

Gods dealings with the ancient Fathers, con∣cludeth in the end of all, Whoso is wise and will observe these things; they shall un∣derstand the loving kindnesse of the Lord. Ps. 107.43: So may I say of these and the like passages in Gods word, that whoso is wise, and when hee hath heard them, will consider them; they shall understand the wisedome, and power, and goodnesse and providence of God in the ordering of his Church, together with his justice & severitie against all them, that would not be reclaimed and amended; and hereby receive instruction for their owne soules.

2. Secondly, the hearing

of the Scriptures read, may serve to teach us many ne∣cessary duties of piety and an holy life. Every one of us may learne somewhat here∣by, that may direct us how to serve God, how to honor our Superiours, how to go∣verne our inferiours, and how to behave our selves towards all men. For though the full & distinct unfolding of these points bee left to the learned preacher, who is therefore brought up in Scholasticall studies, that he may be able to instruct the people in the sense of Scriptures and in the duties of their calling, more per∣fectly then they could pos∣sibly learne by their owne industrie; Yet even of them

selves, by hearing the word read, with attention, they may understand a good part of their dutie both towards GOD and men. For who is there even among the meanest Christians, but if he heare the 20. chapter of Exodus read, will presently resolve with himselfe, that hee is bound to reverence his parents, not to kill or strike his neighbour, not to wrong him in his wife, in his goods, or in his good name? Or, who that shall heare the 13. chapter to the Romans read, but will pre∣sently conceive that it is his duty to obey the Magistrate? Or, if he heare the 5. and 6. chapters to the Ephesians, but will know by the very

words, that he is bound to do faithfull service to his master, if he bee a servant; to be kinde to his wife, if he bee a maried man; and du∣tiful to his parents, if he be a childe that is under govern∣ment, and carefull for the education of his chil∣dren, if he bee a father of sonnes or daughters? And the like may be said of other the like cases. All which shew, that the hearing of Scriptures read may availe a man much to the leading of an holy life. The further illustration whereof may be had out of some few ex∣amples. First then, Atha∣nasius an ancient Doctor of the Church,* 1.23 telleth of S. Antonie, that having first

revolved in his minde, how the Apostles forsooke all and followed CHRIST, he came into the Church and in the Gospell which was then read, he heard the say∣ing of our Saviour to the yong rich man, If thou wilt be perfect, sell all that thou hast, and give to the poore, and come and follow me: and thou shalt have treasure in heaven. Matt. 1921. And as soone, as hee had heard that sen∣tence, hee went home and sould his possessions, and gave them to the poore, and leaving all further care of the world, he betooke him∣selfe wholly to a devout life. Secondly,* 1.24 S. Augustin telleth of himselfe, that having heard of this storie of saint

Antonie, how he by hearing the Gospell read was con∣verted to God; hee in imi∣tation of this holy man, tooke up the booke that lay by, to reade, (for hearing of Gods word read, and rea∣ding of it, do not much differ in this respect;) and opening the booke at all ad∣venture, he read what first came to hand, and that was the saying of the Apostle, Let us walke honestly, as in the day, not in rioting and drunkennes, not in chambering and wantonnesse, not in strife and envying, &c. Rom. 13.13. Part of which words did so strike his heart, that he pre∣sently forsook his loose life, and betooke himselfe to Gods service. Thirdly, the

booke of God it selfe telleth us, that Iosias having heard the words of the Law read, which threatened judgment against such sinnes, as were then too common among them; He humbled himselfe, & rent his clothes, and wept be∣fore the Lord, and caused the booke to be read in the audience of the people: and both hee and they moved by the hea∣ring of the booke read made a covenant with the Lord for conversion and amendment of life; as is recorded in the 2. booke of Kings, in the end of the 22. and in the begin∣ning of the 23. chapter. By these examples wee learne, that if men come to the hea∣ring of the word read, with honest & teacheable hearts,

as these good men d d, they may heare that by the sole reading of the text, by which they may be brought to re∣pentance for their sins, and a carefull and devout service of the Lord their God, as these holy men were before them.

3. Thirdly, the hearing of the word read (if it bee heard with attention and re∣verence, as it alwaies should) will prepare and fitt peoples mindes for a profitable hea∣ring of Sermons. For when the Preacher in handling any point, shall alledge the Text; he that hath beene an attentive hearer of the word read, and hath imprinted the sayings of Scripture in his minde; will remember and

acknowledge the words, as they are cited & explained: and hereby hee will gaine these helps towards a godly life. 1. Hee will learne the sense and meaning of hard places, if any be expounded, & unfolded by the Preacher, which himselfe understood not before. 2. he will be able, as his minde goeth along with the preachers words, in part to judge of the truth & soundnesse of his allegati∣ons; and afterward more fully and exactly to examine the things that were spoken, as the Bereans examined S. Pauls doctrine whether those things were so, as hee had said. And lastly, he will be enabled to remember every thing that is said, the better;

a good part of the Sermon being setled in his memory by his former reading, and the rest having neare cohe∣rence with it, and depen∣dance on it. And he that is furnished with these abi∣lities, will easily profit by all that the preacher teacheth. But contrariewise, he that heareth Texts alledged in a Sermon, which he had never heard of before, can neither judge of the sense, that is put upon them, nor understand the sequels that are deduced from them, nor remember to any purpose what hath beene alledged out of them. I conclude then, that he who will profit by the word prea∣ched; must not neglect to heare the word read, that

hee may imprint the sen∣tences of the Scripture in his minde.

4. Fourthly, by hearing the word read though some∣times we understand not the meaning, yet we may at least fasten the words in our me∣mories: & if we carie away but the words and phrases onely, we may thereby bee occasioned to ask direction from others, who understād them better. The Eunuch, when he read the Prophecie of Isai, understood it not: but was hereby moved to enquire of the meaning of the Text. I pray thee, (saith he) of whom speaketh the Pro∣phet this? of himselfe or of some other man? Act. 8.34. And upon this occasion,

Philip explained him the text, preached unto him the Gospell of Christ, and con∣verted him unto the faith, & brought him by baptisme into the bosome of the Church. And so it will bee with us. If when we heare the Text read, wee meete with some thing, which we understand not, yet even, that, if we do but cary away the words onely, will lie by us, till we meete with some more skilful then our selves, and of whom we may ask, as the Eunuch did of Philip; I pray you, Sir, of whom is this spoken, or whereof is it meant, or how is it to be ac∣corded with this or that Text which seem to say the contrary. And by this pra∣ctice

if we use it according∣ly, we shall every day gaine somewhat for our furthe∣rance in grace. Wee shall either increase our know∣ledge, or amend our lifes or prevent some objections; or one thing or other wee shall gaine by it, that may do us good towards salva∣tion.

Vse 1. This first of all confuteth the practice of the Roman Church; who, when they reade the Scrip∣tures, do it in such a sort, as frustrateth the end that God aimed at in the reading of them; and depriveth the people of that profit, which they should reape by their hearing. For they reade it in unknowen tongue: and a

language not understood by the hearers, is not for edifi∣cation;* 1.25 no, not of Babel it selfe. For I pray, how can it possibly be, that men should learn by that writing, whose words they understand not? when Moses commanded the Priests to reade the Law to the people,* 1.26 as in the place of Deuter. before mentioned he did; suppose he had spoken in this manner unto them, (which is the resultance of the Romish practice and do∣ctrine;) Yee shall reade all this Law in a strange lan∣guage, in Latin or Arabick, or some such other tongue unknowen to the Jews; that they may heare it, and by it learne to feare God, and keepe his commandements:

how ridiculous and foolish would the speech have been? Surely, S. Paul did think, that if an unbeleever should come into a Christian Church, and heare the Doctors spea∣king in a tongue unknowen to the people, hee would think them no better then madd men. 1 Cor. 14.23. Nor would any of us think him to be well in his witts, that should reade unto a plaine Englishman, a Latin, Greek or Hebrew book, and in a serious sort bid him to hearken and attend what that booke did speake for his instruction and comfort. Yea, and they of the Church of Rome themselves, when they reade to the people such things, as they care for,

and would have men to know and observe, then they speake to them in their mother tongue. Their Fe∣stivall and their Legend, they have beene accustomed to reade in the Church, in the knowen language of our countrey: Yea and at this time, though they admi∣nister the Sacrament of Bap∣tisme in the Latin tongue, as all their other Service is; yet when they give order to bring back the Chrisome, to the Church, and to keepe the child from bodily harm, they breake off their sacred language and speake to the people in their own mother tongue. Godfathers and God∣mothers of this childe* 1.27 (say they) wee charge you, that

ye charge the father and mo∣ther, to keepe it from fire and water; and other perills to the age of seven yeares, &c. and that the mother bring againe the Chrisome at her purifica∣tion. Now I would gladly heare from any learned Papist, why Latin should not as well teach them to bring againe the Chrisome, as it can teach them to serve God in the duties of pietie, or to help their neighbours by the duties of mutuall love and charitie. Or, if they think it behoovefull for the people to have these rules of theirs propounded to them in the English and knowen tongue; why they should not think it better and more availeable for

them, to deliver the rules of Gods word unto them in the like intelligible sort, then in a foreine language. Surely, if a peevish humour to maintaine all abuses of their Church were layed a∣side, the point would neede no long disputing.

Vse 2. This also confuteth the follie of Separatists and phantastick zelots among us, who vilifie and contemne the reading of Scriptures, in the Church, and by con∣sequence the hearing of them read. The* 1.28 Autors of the Admonition to the Parliament, who were the fathers of our English Schis∣matiks, say of reading of the Scriptures; Reading is not feeding of Gods flock: but

it is as evill, as playing upon a stage, and worse too. Foule mouths, was the act of Moses no better then play∣ing upon a stage, when he read all the words of the Law, to the people? Exod. 24.7. and was Joshua as bad as a stage∣player, when he did the like? Iosh. 8.34. And was Baruch as bad or worse then a stage-player, when hee read the words of Ieremie out of a written roll, by Gods owne appointment? Ier. 36.2, 3. &c. Nay, but such was the spirit of these vipers, that they had rather crosse Gods knowen ordinance then not oppose the orders of the Church, in whose womb they were bred. And of some such like temper are

some others of later times.c 1.29 A learned Preacher in a booke now lately published, telleth of some in the West country, where himselfe dwelt, that their maner was, neglecting the publik service and reading, to send their ser∣vants or children, to know when the Preacher was ready to go into the pulpit. For till then they list not to come. And so (saith hee) according to the French jest, they turne all Gods worship into a meere preachment. And some have I knowen, who following a preacher of their owne, to a strange place, have staied without the walls of the Church till the Sermon did begin. And would God, none of our better minded

people were tainted with a tang of this leaven. But when there are some, and they not a few, who never appeare in the Church, save when the Bell giveth war∣ning to a Sermon; would not a man think, that they nothing esteeme either the Liturgie of our Church, or the hearing of Gods word read in the publik assemblie? I say no more of such but only pray God to give them a better minde. And for the rest, who have learned bet∣ter, I beseech them by the mercies of God, that they will not countenance these fantastik mens errour, by their negligent & needlesse absence from the Church, when on holy daies and

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weeke daies, the Scriptures are read to the people, and the prayers and praises of the Church are with joint consent presented unto God. And so I leave to refute them, and come in the next place to exhort our selves. And the summe of my Ex∣hortation is, that

Vse 3. Seeing the hearing of Gods word read is so use∣full to a godly and an happy life, therefore, as wee love our soules, we would not ne∣glect the opportunitie of such a blessing, when it is of∣fered. It was Gods com∣mandement to his people, that at such times as men came together in greatest multitudes, then all of them should be called to the hea∣ring

of his word read. And the learned say, that when the time of reading was come, a Trumpet was soun∣ded through the City, that all might have warning, and might bee present to heare what God did say unto them, for the good of their soules. By which things wee may see, what great care God and his Church had, that this dutie might be performed. And the like care they have of us at this day. For God hath sent his word home unto us into our owne Pa∣rishes, and to many of us even hard at our doores: so that wee neede not to make long journeys, as the people of the Jews did, who came out of all the parts of the

Land to Jerusalem to wor∣ship. And our Church hath assigned us the times of hea∣ring, and the Bells give us warning when the time is come. And nothing is wan∣ting, that can bee desired in this kinde, if we be not wan¦ting to our selves. And if after all this, wee shall neglect to heare God, when he speaketh unto us for our instruction; what can we expect, but that he should refuse to heare us, when we speake to him for help and assistance? Surely, he threatned to deale so with his people of old, Because I have called, and ye refused; I have stretched out my hand, and no man regarded: I will also laugh at your calamitie, and mock when your feare

cometh.—And, Then shall they call upon mee, but I will not answere; they shall seeke mee earely, but they shall not finde mee. Prov. 1.24, 26, 28. He meaneth, that because they refused to heare him, when he taught them their duty out of his word; there∣fore hee would refuse to heare them, when they made their prayers, for his help in their neede. And so, if we turn the deafe eare to God, when he speaketh un∣to us in his word; it will be just with God to turne a deafe eare to us, when wee speake to him in our pray∣ers. Nay the Apostle goeth further, and aggravateth our sinne above the sinne of the Jews, by the circum∣stance

of the time and per∣sons. If the word spoken by Angels (saith he) was sted∣fast and every transgression and disobedience received a just recompense of reward: how shall wee escape if we ne∣glect so great salvation, which at fist began to be spoken by the Lord, and was confirmed unto us by them that heard him. Hebr. 2.2, 3. Where we have 2. things worth our noting; (1.) that the contempt of the Gospel spoken by Christ and his Apostles is a greater sinne, then the contempt of the Law delivered by Moses and the Prophets. And (2.) that every con∣tempt of Gods word (whe∣ther a contempt of obeying it; or which is more, a con∣tempt

of hearing of it) is a neglecting of our owne sal∣vation; because the hearing of the word, and the ob∣taining of salvation are by Gods ordinance lincked to∣gether. By the hearing of this word read, Iosias and Antonie and Augustin were converted to God, and fur∣thered toward salvation: & what knoweth any of us, but if we come to Church, when we are invited thither, we may heare that chapter, or that part of the Gospell read, which may turne us from some sinne, or direct us to some necessary duty, and in conclusion help to save our soules?

Ob. But some perhaps will say, Nay, but I can reade the

Bible at home; and what neede I then to come to Church, to heare it read there?

This Objection involveth in it two questions, both which are worthy of our consideration: 1. Whether reading of Gods word may be a sufficient excuse to free us from hearing it read. 2. Whether reading or hea∣ring it read in privat may excuse us from hearing it read in the publick assembly. Of these severally.

And first for the former question, that I may speake more clearely and distinctly, I will part mine answere in∣to three assertions or propo∣sitions.

1. Prop. There is good

use of both the one and the other. For hearing the word read, I have delivered my reasons already: and the very same reasons may serve to prove the use of our rea∣ding it also. For first it hath the testimony of Scriptures. The King is commanded to reade the booke of the Law, that thereby he may learn to do his duty. Deut. 17.18, 19. And when one asked of our Lord, what he should do to be saved, our Lord answered him by asking an other question, What is written in the Law? how readest thou? Luk. 10.25, 26. implying that by reading the Scrip∣tures, he might have learned an answere to his question, and thereby have beene di∣rected

how to be saved. And Matt. 12.3. Have ye not read (saith our Saviour) what David did? &c. And that implyeth, that by reading that passage of Scripture they might have been better informed, then to have con∣demned the guiltlesse. Thus, Reading of Scriptures by our selves is confirmed by Testimonies of Scripture, as well as the hearing of it read by the Minister.

2. Secondly, it may be proved by examples of holy men, who have used this practise to their great profit, for example, Daniel by reading the Prophecie of Ieremie understood Gods will for delivering Israel out of their captivity. Dan. 9.2.

The Eunuch by reading of Isay the Prophet, was brought in the end to the knowledge of the Messias and Saviour of the world. Act. 8.32. And S. Augustin by reading Rom. 13.13. was converted from a vitious to a godly life: And so, if we reade Gods word with at∣tention and care, wee may understand Gods will for our Redemption from Satan and sinne, and we may learn that which may direct us to Christ the Saviour of the world, and may meete with some motives that may worke in us remorse and repentance. These uses of reading Gods word may be learned by the examples produced.

3. Reading of Scriptures hath the like benefits and helps of grace, as were ob∣served to arise from hearing of them read. For (1.) rea∣ding as well as hearing may acquaint us with the hi∣story of the Church, and the providence that God hath used in the governing and ordering of it. (2.) It may instruct us in the duties of our callings and places, for therefore the King was commanded to reade the Law, that hee might learne to feare the Lord his God, and keepe all the words of the Law, &c. Deut. 17.19, 20. (3.) It will acquaint us with the words and phrases and sentences of Gods word: and these being layed up in

our memories, will prepare us for a profitable hearing of Sermons. And (4) it will occasion us, and enable us, when wee doubt of any thing, to desire direction from the learned, and by their directions to learne, what we could not under∣stand by our selves. These helps of reading I onely name and do but point at them; because the former proofes used in the point of hearing are as applicable to this of reading. For these two, reading the word by our selves, and hearing it read by others, do alike represent to our minds the meaning of the holy Ghost in Scriptures: the difference in this respect only is, that

the one doth it by the eye, and the other by the eare, which in respect of the maine end, the instruction and salvation of our soules, is all one. I conclude then that there is a like good use, both of reading the word, & of hearing it read: which is my first assertion.

2. Prop. When we read the Scriptures by our selves, we have this benefit by it, that if wee meete with a matter of difficulty of spe∣ciall moment, we may pause upon it, and reade it over againe, and consider of it in silence. And by this meanes, we may in the end under∣stād, what at the first we un∣derstood not, & may also im∣print in our memories, that

which after once hearing or reading, would have slipped away from us. And herein reading by our selves is better then hearing things read by others. For when an other readeth unto us, our mindes and memories are tied to go along with his tongue: nor can wee command any time of pau∣sing and considering, when the occasion doth require it.

3. Prop. When we heare the Scriptures read by Gods Minister, who hath beene brought up in the rules of Grammar and Rhetorik; we shall gaine this benefit by hearing him, that the sentences being distingui∣shed, by their rests & pauses,

and the words being pro∣nounced with the right ac∣cents and tone, and every clause so modulated by the voice, as is agreable to the matter expressed by them; the speech so uttered will delight the senses, and cary along the affections, and perswade the understan∣ding, and sway the whole man, much more then the same sentences could do, if they were onely looked upon with the eye, or read without the right accent & modulation of the voice. Aeschines,* 1.30 when hee pro∣nounced an Oration of De∣mosthenes, and perceived that the people were much affected with it; Yea, said he but, [quid si ipsam bestiam

audiissetis,] What if yee heard Demosthenes himselfe? mea∣ning, that if hee had pro∣nounced his owne Oration, it would have affected them much more. And so, if any shall reade the Scriptures either in silence without any voice, or with that ca∣riage of the voice, as is not agreable to art and reason, (and so ignorant people, many times do reade them;) the word of God would lose a great part of that life and vigour which otherwise is contained in it, and by right modulation of the voice would appeare to the hearer. For example, when the A∣postle saith what? have yee not houses to eate and to drink in? if a man (as those that

be illiterate some times do) should read the word [what] without a note of interro∣gation, hee should much weaken the power of that sentence. And so when the Prophet saith, The righte∣ousnesse of the righteous shall be upon Him, and the wicked∣nesse of the wicked shall bee upon Him: if any should reade the words without putting the accent upon the word Him, he would lose the grace that belongeth to the Prophets words. And in this respect hearing of the word read by the Mi∣nister, who knoweth the rules of pronunciation and deliverie, is better, then the reading of it by our selves, who either speake

not to the eare, or keep not the right accent, or put not that vigour and life in the words, which is agreable to the matter. The summe of all is, reading the word, and hearing it read, ech of them hath a peculia vertue of his owne, which the other hath not, yet both of them, for the substance of the du∣ty, are alike profitable and usefull for a Christian. And therefore it is best, when both are joyned together, and used in their fitt places and times. And this may suffice for answeare to the first question.

2. Quest. The second is, Whether reading in privat, may excuse us from hearing it read in publick. To this

my answere is, No. And my reasons be these.

1. It may be a question, whether they who alledge their privat reading to ex∣cuse them from publik hearing, do alwayes spend the houres of hearing in the Church, in their reading at home. Surely, the best of us are negligent inough in holy duties, and doe quick∣ly forget the times of devo¦tion, and our purposes of well doing; unlesse we have some monitor, that may put us in mind. Now for the services of the Church, the sett houre of the day and the sound of the bell accom∣panying it, doe summon us to work. But what summons ech one hath at home, to

call him into his closet, and warne him to his task of reading, I know not, I leave every mans conscience to be his owne Judge. Onely I will say thus much, that if men can dispense with them∣selves for publik hearing, when the time is appointed by the authority of the Church; it is no breach of charity, to think that they will dispense with them∣selves for their privat rea∣ding, the time thereof being limited, onely by their own discretion.

2. Say, that men and women be so exact and di∣ligent, that they doe con∣secrate the times of publik service unto privat devoti∣ons, and reade at home as

much the more for their able sence from the Church, as they could heare, if they were present there: Yet I dare say, they will not, nor cannot make such choise of profitable chapters and use∣full lessons, in their privat devotions, as the Church hath done for them in her publik Service. For here we have chapters and Gos∣pells and Epistles fitted to the season and the present occasion. For example, when we celebrat the Feast of Christs Birth, those Scri∣tures are read unto us which relate the maner of this mi∣stery, and the occurrences that then happened. And these two, the time and the Scriptures being fitted ech

to other, do helpe to sup∣port one an other. The Scriptures teach us how to celebrate the time to Gods glory and our owne good: and the time stirreth us up, to attend & apply and make use of the Scriptures read. And the like may be said of our Lords Conception, and of the presenting of him in the Temple, and of his Pas∣sion, Resurrection, and As∣cension into heaven. And so it is also on the festivail dayes of the Apostles and Evangelists & other Saints. On their memoriall dayes those Scriptures are read which tell us, what gifts God bestowed upon them, and what services they per∣formed to him, and what

good the Church hath re∣ceived by their meanes. And hence we may learne to honour God in his Saints, and to take example from their vertues for our imita∣tion, and to celebrate their festivities with heavenly meditations agreable to the time. And by such helps as these are, wee may gaine knowledge in the articles of our faith, and direction in the duties of a good life.

3. Let it bee supposed (which yet I can not be∣leeve to bee true;) that a man or woman constantly spendeth in his privat rea∣ding, the whole time that is appointed for publik hea∣ring; and that he and she can

make as good choise or Scriptures for their reading, as the Church hath done for their hearing: Yet, (all this notwithstanding) their pri∣vat exercise will come short of the publik, because in the Church men may joyne both reading and hearing together. When they heare the Ministers voice, they may look upon the Text in their booke; and so at once, they shall have the use both of eare and of eye: the one of which will stirre up the af∣fection, and the other will confirme the memorie; and at every pause may reflect back upon that sentence, that importeth them most. And consequently at one

time, and in the same exer∣cise, they shall in good part reape the benefits both of reading and of hearing.

4. Lastly, suppose a man reapeth as much good by his privat reading, as in rea∣son such an exercice well ordered, can produce: Yet he cannot promise to his privat devotions the like blessing, that God hath pro∣mised to the publik ser∣vi••es of his Church. For of the Tabernacle hee hath said, There will I meete, with thee, and I will commune with thee from above the mercie seate. Exod. 25.22. And of the Temple he hath said, I have chosen this place to my selfe for an house of sacrifice. 2 Chro. 7.12. and vers. 15,

16. Mine eyes shall bee open, and mine eares attent to the prayer, that is made in this place. For now have I chosen and sanctified this house, that my name may be there forever; and mine eyes and my heart shall be there perpetually. And so, of the Assemblies of Christian people CHRIT hath promised, Where two or three are gathered together in my name, there am I in the midst of them. Matt. 18.20. By all which we may learne, that when we pray & heare in publik, God hath pro∣mised a blessing, not onely to the exercises themselves, but to the place also, where they are performed; even because it is Gods house. But if wee performe the same

duties at home, though he hath promised a blessing to the services, if they be per∣formed in due sort, yet hee hath promised no blessing to the place, because it is any mans dwelling, or his privat closet. And now according to this rule and observation, a man may expect a further blessing upon his reading and hearing in the Church, then he can expect upon the like performances in his owne house.

All these things, concer∣ning the two questions, layed together, the summe is this: Reading of Gods word, and hearing of it read, are both of them good ex∣ercises, which God hath coupled together, and man

must not put them a sunder. Againe, the performance of these duties at home and in privat, is good in its season, and may be a help that the word of Christ may dwell rich∣ly in us: but it must not in any case justle out the pub∣like service of the Temple, where God more especially doth dwell. And therefore, as our Lord said of the du∣ties of mercie and justice compared with the duties of tithing anise and mint and cumine; these things ought ye to have done, and not to leave the other undone. Matt. 23.23. so may I say of publik and privat both reading and hearing; These wee should do, and not leave the other undone.

My conclusion shall bee an Exhortation, consisting of two parts.

1. That as occasion and opportunitie will serve, wee be carefull to read the Scrip∣tures in our privat houses. When I say, as occasion and opportunitie will serve, I meane, that I do not desire, much lesse require, that ser∣vants should steale from their masters the houres that be due to their service or that masters themselves should neglect the businesses of their calling, in which God hath set them: but I meane, that both master and servant, and all other Christians should redeeme the time, as the Apostle speaketh, that is, should

take the occasion, and make their best advantage of it, while the time serveth. And he or she who besides the time allotted for such exer∣cises on Sundayes and holy dayes shall take those shreds of time on the other dayes, which each mans businesse will permit him without ei∣ther wronging of others, or neglecting of his own estate; I doubt not but within a few yeares, he may be well read in the booke of God. It is reported of Alphonsus King of Arragon,* 1.31 that notwith∣standing his great affaires of government, and the daily businesses of a Kingdome; yet he gained so much time for this use, as that he read over the Bible fourteen times,

with Glosses & Commentaries upon the Text. And by this wee may gather, that no mans place, who is his owne master, is so full of businesse, but if he will husband his time well, & not drown him∣selfe in worldly cares, or la∣vish away his time in eating and drinking and sporting, he may gaine sufficient time for reading, without ne∣glecting of the works of his place and calling. Yea, and servants and labouring men, who have the fewest houres to spare, yet if they be pro∣vident for their soules, may now and then finde some leisurable times for this ex∣ercise without either wron∣ging of others, whose work they do, or defrauding of

themselves of needfull times of refreshing.

2. My exhortation also is, that wee do not suffer our selves to bee kept at home without urgent cause, when God by the ordinance of his Church doth call us into his house. There are not a few in the world, who partly through idlenesse, and part∣ly through fansifulnesse and contempt of government, despise the good orders of our Church, and neglect the publik service to the of∣fence of God, and wronging of their owne soules. But they who are sober minded, though they live in the midst of such a froward ge∣neration, yet will consider (and I beseech them so to

do with heedfulnes & care;) that God hath promised to meete with his people in the Tabernacle, and that his eyes will be open, & his eares attent to the prayer that is made in the Temple, and that where two or three are gathered to∣gether in his name, he will bee in the midst of them. And they may further be remembred, that David, when he heard that his child was dead, went into the house of the Lord and worshipped. 2 Sam. 12.20. And not onely the Pharisee, who delighted to shew his devo∣tions in publik places, but the humble-minded Pub∣lican too, went up into the Temple to pray. Luk. 18.10. And Peter & Iohn the blessed Apostles of our Saviour,

after they had beene filled with the holy Ghost, went up together into the Temple at the houre of prayer, being the ninth houre. Act. 3.1. Now there were none of these men, but might have found an house, or a closet, or a chamber to performe their devotions in: but they knew, nor did any man in those dayes make question of it, but that the house of God was the fittest place to serve God in, and that the houre appointed for publik prayer, was the best season for them to present their prayers to God. They had not learned that subtill di∣stinction, which some phan∣tastiks use now a dayes, that a privat prayer must not bee

made in a publik place. For then the Publican, whose prayer was well accepted with God, would not in so publik a place as the Temple in Jerusalem, have made so pivat a prayer, as this, God be mercifull unto me a sinner. Nor did they then beleeve, that there was any supersti∣tion in observing the Cano∣nicall houres of the Church: for then Peter and Iohn would not have chosen the ninth houre, which was one of the Churches houres in those dayes, for their time of resorting to the Temple. Those that are wise & sober minded will consider these things; and will not doubt, but that praying and hea∣ring and every exercise of

devotion will the sooner receive a blessing, if it bee performed in the place of Gods presence.

CAP. VII.

Hearing of Gods word preached is a meanes of blessednesse.

[Cap. 7] HItherto I have spoken of hearing the word read: it followeth now to speake of hearing the word preached, and to shew how that also may conduce to blessednes or an happy life.

For clearing of which point three things are to be declared; 1. what we are to understand by this word [preaching.] 2. how it may be proved by Scriptures,

that the hearing of the word, preached is availe∣able to a blessed life. And thirdly what speciall helps towards happinesse we may reape by hearing the word preached, over and beside the profite that we have by hearing it read.

I. Quest. What we meane by [Preaching.] For answere hereto these short notes may suffice.

1. Note. The word [preach] in English, as also the Greek [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] whereto it answereth, is sometimes taken in a common and ge∣nerall acception, for any kinde of publishing or pro∣claiming, by what meanes soever it be done. Thus in the 12. of S. Luke, our Lord

disswading men from hy∣pocrisie and double dealing, useth this reason vers. 3. because how cunningly and secretly soever men carie their contrivances for the present, yet there will a time come, when all their jugling and double dealing shall be disclosed and layed open in the cleare Sun. The words of the Text in the originall are these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Geneva Tran∣slators turne it thus in En∣glish, That which yee have spoken in the eare, in secret places, shall be preached on the houses: Our late authorized Translation hath it thus, That which ye have spoken in the eare in closets, shall bee

proclaimed on the house tops. Nor are either of these translations any whit amisse, or any thing different in the substance. Only, that which saith, shall be preached on the houses, cometh nearer to the word; and the other, which saith, shall be proclaimed, doth more plainely expresse the meaning, and both layed together, do teach us thus much, that to [Preach] sometimes is nothing else, but to proclaime or publish a thing, that all may heare and take notice of it. And in this sense reading of the Scriptures, whereof I spoke before, may be called prea∣ching, without any incon∣gruity or error. Yea, and so it is called Act. 15.21. Moses

(saith the Text) hath in every citie them that preach him, being read in their Syn∣agogues every Sabbath day. Note here (1.) what is said to be done, and that is, Moses is preached in every citie. (2.) how this is said to bee done, & that is by reading of his Law. Moses hath them that preach him, being read, or see∣ing he is read in their Syn∣agogues. Thus it appeareth that preaching is sometime used in such a generall signi∣fication, as that reading may be called preaching. But this is not that preaching, which I meane in this place. When I say, that hearing of the word preached is a meanes of blessednesse, I understand the word in a more strict or

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restrained sense, as prea∣ching is distinguished from reading, and as we common∣ly use the word in our ordi∣narie speech; and that is, when Gods Minister doth by an audible voice teach the doctrine of salvation in such maner as himselfe hath contrived and ordered it for the instruction of the peo∣ple.

2. Note. This kinde of preaching in the stricter and more proper sense, is of two sorts. For sometimes men preach, being directed by inspiration or immediat re∣velation from God. Thus Moses and the Prophets did preach in the old Testamēt; and Christ and his Apostles in the New. Saint Peter saith

of the Prophets, that they spake, as they were moved by the holy Ghost 2 Pet. 1.21. And our Saviour saith of his dis∣ciples, It is not ye that speake, but the spirit of your father, which speaketh in you. Matt. 10.20. Sometimes againe men preach Gods word, as they are enabled by the rules of art, and their owne in∣dustrie and studie. Thus the Priests and Levits did preach, when after the rea∣ding of the book of the Law, they gave the sense, and caused the people to understand the reading. Nehem. 8.8. And thus the Scribes and Pha∣rises did preach, when sitting in Moses his chaire, they taught men to keepe and observe the things writ∣ten

in the Law. Matt. 23.2, 3. And this is the preach∣ing, which the Doctors and Pastors of the Church, after the Apostles times have used, and which Gods Mi∣nisters do use at this day. Of both these kindes of preaching, my note is to be understood; that the hea∣ring of Gods word preached, whether it bee performed by divine inspiration or by humane studie, is still a meanes to make men happy, that make the right use of it.

3. Note. These kindes of preaching, whether by in∣spiration or studie, may be performed two wayes. For sometimes the preacher ta∣keth a Text of Scripture for

the ground of his Sermon. He explaineth the words, and out of them, draweth instructions, and then ap∣plieth all to the use of his hearers. This course our Sa∣viour tooke Luk. 4.* 1.32 He came to Nazareth, where he had beene brought up, and, as his custome was, he went into the Synagogue on the Sabbath day, and stood up for to reade. And there was delivered unto him the booke of the Prophet Esaias: & when he had opened the booke, he found the place where it was written; The spirit of the Lord is upon me because he hath annointed mee, to preach the Gospell to the poore, hee hath sent me to heale the broken-hearted, to preach deliverance to the captives,

and recovering of sight to the blinde, to set at libertie them that are bruised, to preach the acceptable yeare of the Lord, &c. In which passage wee may observe two things. (1.) that our Lord chose a Text of Scripture to dis∣course upon: When hee had opened the booke he found the place, where it was written, The spirit, &c. Isai 61.1. (2.) that hee unfolded and applied this Text to the present occasion. This day, saith hee, is this Scripture fulfilled in your eares; mea∣ning that which the Pro∣phet had foretold in those words, was now fulfilled in himselfe, who preached unto them, as was pro∣phecied of him aforetime.

In the like maner Philip also preached Act. 8.32, &c. The Eunuch had read the Text out of Isai. 33.7. He was led as a sheep to the slaugh∣ter, &c. And then Philip opened his mouth, and began at the same Scripture, and preached unto him Iesus. In these places it appeareth that Philip and our Saviour tooke a Text to preach up∣on; the one such a Text, as the occasion then offered, and the other such as him∣selfe made choise of for the purpose. But at other times wee finde, that preachers have chosen a theame which they thought usefull for the time, and without any Text, to ground their discourse on, have unfolded that point

out of Scriptures and reason, & applied it to the peoples use. Thus our Lord did preach, when he made that famous Sermon, called by the learned, [Sermo Domini in monte,] Our Lords Sermon in the mount, recorded by the Evangelist Matt. 5.6, & 7. chapters. For in this Sermon wee have many ex∣positions of Scriptures, ma∣ny doctrines of religion, and many exhortations and directions for a godly life: but wee finde no Text first read, by direction of which he proceeded in his Sermon. Thus our Lord: and so Saint Peter preached also, Act. 2, & 3. chapters; and Saint Stephen, Act. 7. and S. Paul Act. 13, & 17. And of later

times, some also in these parts of the Church have done the like; though the common use now among us, is alwayes to ground our Sermons upon some Text, even then when men scarse once touch upon the Text in the whole Sermon. Of both these sorts of preaching my note is true, that if Gods word bee preached aright, whether by grounding on a Text, or by propounding of a Theame; yet the hea∣ring of the word thus prea∣ched, is a meanes to make him blessed, that useth it aright.

The summe of all is, that the hearing of the word preached, in which of these sorts soever it be, is availe∣able

to blessednesse, and alike profitable to salvation. And the reason is, because by every one of them we may bee instructed alike in the knowledge of God and his service, and may be edified in the faith of Christ, & in the obedience of his Laws; which is the only way, that leadeth to happinesse and eternall life. Thus much for the first point, what wee meane by preaching, or the word preached.

II. Quest. The next is how it may appeare, that the hearing of the word thus preached, is a meanes of blessednes. And the answere is, it appeareth by these reasons.

1. Because it is the way

and the meanes, by which Christ hath founded his Church, converted the nati∣ons, and saved the soules of beleevers. So S. Paul saith, that by the foolishnesse of prea∣ching, (so the world estee∣med it,) it pleased God to save them that beleeve. 1 Cor. 1.21. And so it is said of the Jews, that they did forbid the Apo∣stles to preach to the Gentiles, that they might bee saved. 1 Thess. 2.16. And to these sayings the event proveth answerable. For Saint Peter by the preaching of one Sermon converted three thousand soules. Act. 2.41. and S. Paul converted many Jews and proselyts. Act. 13.43. and more particularly, and by name he converted

Lydia and the Gaoler. Act. 16. and Dionysius Areopagita, and Damaris and others. Act. 17. And, in a word, by him & his fellow-labourers, all the Christian world have beene brought to the faith. Experience then sheweth it to be true, that the hearing of the word preached, is a meanes to bring men to the faith, and by faith to salva∣tion.

2. It is proved also, because God doth send preachers into the world, that by their labours hee may bring men to heaven and happinesse. For this end it is, that God sent his own Sonne to preach the Gospell. The Spirit of the Lord God, (saith our Lord in the Prophet,) is

upon me, because the Lord hath annointed me to preach good tidings unto the meek, &c. that they might be called the trees of righteousnesse, the planting of the Lord, that he might be glorified. Is. 61.1, 2, 3. In these words wee have two things for our purpose; (1.) the work, that our Lord Christ was sent about: and that was, to preach good tidings, &c. (2.) the end, that was intended and effected by it; & that was two-fold; mans sanctification, and Gods glory: that they might bee called the trees of righteousnes, and that hee might be glorified by it. And for the like end and purpose, our Lord Christ himselfe did send his Apostles to preach, Matt.

10.5, 7: and the seventie Disciples, Luk. 10.1. and S. Paul, 1 Cor. 1.17. And to save labour in naming of particulars, the Apostle telleth us, that when our Lord was ascended up into heaven, hee gave some to bee Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. But why and for what end all this? why, it was, (saith the Text,) for the perfecting of the Saints, for the worke of the ministery, & for the edifying of the body of Christ: till we all come in the unitie of the faith, and of the knowledge of the Sonne of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ. Ephes. 4.11, 12, 13. By this we see,

that as the Apostles did bring men to the faith by their preaching of the Gos∣pell in the beginning: so God hath established a setled course of teaching to the worlds end; by which men may bee brought to happi∣nesse and eternall life. And thus much for answere to the second question.

III. Quest. The last is, What help may we have by hearing the word preached, beside or more then wee might gaine by hearing the Scriptures read? To this my answere is, it may furtherus in the way of godlinesse diverse wayes, over and be∣side the benefit that is rea∣ped by the word read. For,

1. It may further us for the

right understanding of ma∣ny passages of Scripture, more then we could gather by hearing of them read. For though the principles of faith and rules of a good life be delivered clearely & plainely in Scriptures, and a man by reading or hearing them read, may gaine much help toward salvation: yet it is true also that there are many speeches & phrases & words, which are not easily understood by an ordinary Christian; but may be explai∣ned & made cleare by a lear∣ned preacher. For exāple, the disciples understood not the right meaning of that sen∣tence of the Prophet, Behold, I will send you Eliiah the Pro∣phet, before the coming of the

great and dreadfull day of the Lord: and hee shall turne the heart of the fathers to the chil∣dren, &c. Malac. 4.5. For they conceited that this was meant of Elias in person, whereas it was meant of Iohn the Baptist, who came in the spirit and power of Elias; and because hee resembled him in his office is therefore called by his name. This when they understood not, our LORD expounded it unto them, and made them to know the true meaning of that Scripture, as appea∣reth Mar. 9.12. Againe, the Eunuch of Ethiopia did not understand that saying of Isai, (cap. 53. v. 7.) He was led as a Sheepe to the slaughter, and like a Lambe dumb before his

shearer, so opened hee not his mouth, &c. Act. 8.32. but when Philip came, and expounded the Text, and preached un∣to him JESUS out of that Text, then he understood the words and beleeved in CHRIST to salvation. And so among us, there is no or∣dinary Christian, but may stick at the meaning of som Scriptures, which, if a lear∣ned preacher have them in handling, hee may see un∣folded and explained.

2. By hearing the word preached a man may learne how this or that Scripture doth prove and confirme a point of divinity, or doth confute a contrary errour, or doth commend unto us some profitable dutie be∣longing

to our calling; which a common Christi∣an of and by himself would not have marked and ob∣served. For example, the Sadduces and common peo∣ple of that time, did not see, nor could not conceive how the Resurrection of the dead might be proved out of that saying of Moses (Exod. 3.6.) I am the God of Abraham, and the God of Isaac, and the God of Iacob. But our Saviour sheweth it by a plaine rea∣son, that that Scripture pro∣veth the truth of that point, because that God is not the God of the dead but of the li∣ving. Whence it foloweth, that because God saith, that he is the God of Abraham, and Isaac, and Iacob, therefore

Abraham & Isaac & Iacob are living still, and consequently their soules were not peri∣shed or vanished into no∣thing, as the Sadduces fondly imagined, and therefore said that there was no Resurre∣ction. Againe, the people did not know, that that place of David, Thou shalt not leave my soule in hell, nor suffer thine holy one to see cor∣ruption, (Psal. 16.10.) did in∣clude any proofe of Christs Resurrection from the dead. But S. Paul sheweth and that from the Text it selfe, that this saying must needes bee meant of Christ, who upon the third day after his death, rose againe from the dead, without any tincture of cor¦ruption; because of David

that Text could not bee meant, who had beene a long time dead, and now was consumed into ashes, but never rose againe from the place of corruption, as Act. 13.36. Act. 2.29. And so in like sort, there are many passages of holy writ, which yeeld plaine proofe for con∣firming of some truth, or for confuting of some error, or for instructing us in some duty; which an unlearned man among us cannot un∣derstand by himselfe, but may learne it from a skilfull preacher.

3. By hearing the word preached we may learn how to applie the sayings of Scri∣pture to our owne use, more then by hearing it read we

could ever be able to do of our selves. For Scriptures teach us generall duties, and give us generall rules, with∣out declaring how they agree to each age or place or person. For that were an infinit labour, and not to be performed at once. Now these rules and these sayings the unlearned do not know how to apply, so well as the preacher can teach and in∣struct them. Nor will the learned bee ready to make application to themselves, till some monitor remember them of their dutie. An ex∣ample hereof wee have in our blessed Saviour, who ha∣ving read that place of the Prophet, The Spirit of the Lord is upon me, &c. Is. 61.1:

presently applieth it in such a manner, as the hearers would never have thought of: This day is this Scripture fulfilled in your eares. Luk. 4.21. An other example to the same purpose we have in S. Paul, who having al∣ledged that saying of the Prophet, I have heard thee in an acceptable time, &c: he presently teacheth the Co∣rinthians, (which before they knew not;) how to apply it to the present time and occasion: Behold now, (saith hee) is that accepted time; now is the day of salva∣tion. 2 Cor. 6.2. To these we may add the example of David. He no doubt, had oftentimes read of the judg∣ment of God against adul∣tery

and murder; nor could he be ignorant how neces∣sary repentance was for pre∣venting of that judgment: but hee neglected to apply these rules to himselfe, to whom they properly be∣longed; till Nathan came to him, and applied them to his conscience, and tould him in plaine words, Thou art the man. 2. Sam. 12.7.

By all this wee may see, that there is great benefit in hearing the word preached, besides that which may bee gotten by the word read. And hereof there is plaine reason also.

1. Because the preacher is supposed to bee bred and brought up in learning, and thereby hath gained skill to

understand those things which belong to his profes∣sion. For even in ordinary trades, he that hath been an Apprentice for seven years, may bee supposed to have gained skill both to manage his trade, and to traine up others in the knowledge of the same art: which they will not be able to doe, who were never bred up in that profession. And so it is in this case. If a man have spent sundrie years, perhaps twise seven or upward, in the study of Divinity, (as many of our preachers have;) in all pro∣bability and likelihood, that man will be able to under∣stand & teach points, much better then men whose bree∣ding hath beene in an other

kinde. But if any shall stepp into the Pulpit, before he have passed through the Schooles, and take upon him to teach Divinity be∣fore hee ever learned it; I speake not of such a one, nor do I think him fitt to teach men the mysteries of Reli∣gion. Such a man may per∣haps please the rude multi∣tude, who esteeme more of a glibb tongue, then a solid braine, & are swayed more with sound of words then with weight of reasons: but will never either satisfie the judgment of the learned, or direct any mans conscience in the wayes of salvation. Understand mee then to speake of such a one, as hath beene bred in the study of

good arts, and is (as the Apostle calleth him,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apt to teach, and then yee will confesse it to bee true, that such a prea∣cher will bee able to teach his hearers the meaning of Gods word, better then they of themselves could learne and understand it.

2. Because the preacher, besides his former studies, doth or should bestow his time on the weeke dayes, to provide for his labours on the Lords day or other festivals. Other men spend the weeke on their worldly businesse, the merchant on his traffick, the husbandman on his tillage, the handi∣crafts man on his workman∣ship,

the Lawyer on his Clients, the Physician on his patients; and reserve only the Lords day for lear∣ning of Religion. But the imployment of the prea∣cher, even on the week day, is to turne his bookes, exa∣mine his Text, and studie for matter of instruction that may do his people good; that when the Lords day is come, he may speake perti∣nently to the purpose, and profitably for the furthering of his peoples soules. And such a man will bee more able to expound Scriptures, to state a controversie, and to give rules of a godly life; then any other can do, who hath not studied the points aforehand, and turned over

his bookes for his better in∣formation. But if there bee any of us preachers, who studie the world on the week daies, and then preach on Gods day what commeth next to our lips: I speake not of such, nor dare I com∣mend them for men that may direct Gods people in the way of godlinesse; no, nor them neither, who value their labours by the number of Sermons which they preach, rather then by the solid notes of instructi∣on which they do deliver. Such men may please idle professors, who make their religion an eare-labour, as Papists make their prayers a lip-labour. But understand me of such preachers, as be∣sides

their former studies, do bestow the weeke dayes for provision on the Lords day; and no man will denie, but such are more able to teach godlinesse, then they who have spent all the week on profane or worldly occa∣sions. There is great reason then, to thinke, that the learned preacher may teach us more of Gods truth, then possibly we could learne by our selves.

And out of all this, wee may observe the great mercy of God towards us, and his great love to our soules, who hath provided such varietie of meanes to bring us to happinesse and eternall glory. First, he hath given us opportunitie of

reading his word at home in a knowen tongue: and then hee hath provided us meanes that wee may heare it read in the publik congre∣gation; and lastly, that both the publik and privat rea∣ding may bee made more profitable and usefull, hee sendeth his preachers to guide us in the right under∣standing and applying of his word; as he sent Philip to the Eunuch, to instruct him in the faith. And if af∣ter all this, wee neglect so great salvation offered unto us; how shall we escape the just judgment of God, who commanded the unprofitable servant to bee cast into outer darknesse, where is weeping and gnashing of teeth? Sure∣ly

for such a neglect God complaineth of the Jews, as of men that had despised both his mercies and their owne comforts. I, saith he, have written unto them the great things of my Law; but they were counted as a strange thing. Hos. 8.12. Where (1.) when he saith, I have written the great things of my Law, he putteth them in minde, that his word is not a thing of small value or not worth the reckoning and esteeme. But as Moses said of his Law, It is no vaine thing for you; because it is your life. Deuter. 32.47: So our God telleth his people, that his word was no vaine, or idle thing; but the things therein con∣tained were great things,

matters of life and eternall happinesse. (2.) When hee saith, I have written unto them these great things, he implieth that these weigh∣tie things are hard at hand, lying by them in store, that they may take up the Bible, and read and learne those rules and directions, that may carie them into heaven. (3.) When he addeth; But they, [these great things of my Law,] were counted, as a strange thing, he upbraideth the people with their great negligence, or contempt rather, that having such a faire opportunity, they de∣spised so great salvation, as if it were a matter that con∣cerned them not.

And so it will bee with

us Christians; if we neglect either to read Gods word by our selves in privat, or to heare it read in publik, now that we have it so faire∣ly and legibly written for our uses, God may chide us for our contempt of his mercies, & that upon better grounds and with more rea∣son, then hee did chide the Jews. For (1.) he wrote in∣deede great things for them, but they are farre greater things that he hath written for us. They had the books of the old Testamēt, where∣in CHRIST and salvation were scantly and obscurely taught: but we besides those books have the writings of the Evangelists & Apostles, wherein CHRIST JESUS

is crucified before our eyes, & wee are brought into the Sanctum Sanctorum, the Holy of Holies, that wee may see God, as it were with open face. In respect of which cleare light it is, that Kings and Prophets have desired to see those things, which wee see, and have not seene them: Nay the very Angels in hea∣ven did desire to looke into those things,* 1.33 which are made knowen by the preaching of the Gospell. Besides, these greater things of the Gospell are conveyed to us in a more easie and lesse costly way, then to our fathers of olde. They had Gods word pen∣ned by the hand of a Scri∣vener, which required much paines in the writer, and

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great cost in the Buyer, and some skill in the reader of it. But since God hath sent printing into the world, we may purchase the whole Bible at a lesse price, then our fathers could have ob∣tained S. Matthews Gospell alone, and every boy & girle may reade with readinesse and speede that which the learned might stumble or stopp at. The summe is, God offereth us a greater treasure at an easier rate; and, if now wee despise or set light by such a mercie, God may complaine of us, with more reason then hee did of the Jews; I have written to them the great things of my Law; but they are counted with them as a strange thing.

Againe, God upbraideth the Jews, for an other con∣tempt of the like mercie. The Lord (saith Jeremie) sent unto you his servants the Prophets, rising earely and sending them; but ye have not hearkened, nor inclined your eare to heare. Ier. 25.4. Hee meaneth, that besides the Law written, hee sent the Prophets to preach and ex∣plaine and applie that Law unto them; but they con∣temned all, as things of no value. And is it not so with us too? God hath sent prea∣chers in abundance; and what use wee have made of their labours, let him judge, that knoweth what our dealings be. I onely will say, how shall wee escape

Gods anger, if we neglect so great salvation?

It importeth us then to make use of these mercies, which being used aright may help to make us blessed, and being neglected may breede no small danger. For our better direction where∣in, besides what hath beene said already, wee may take these further observations or rules.

If God give us the oppor∣tunitie of these helps to∣gether, as to most of us he hath; we must not separate in our practice those things, which God hath joyned to∣gether in his precept. It is our dutie to reade the Scrip∣tures at home, and it is no lesse our duty to heare them

read in the Church; and a duty also it is, to heare the word preached. All of them have their use, all of them are commended to us in the Scriptures, & all of them are availeable for salvation: and consequently all of them are to be made use of by us in the fitt season. If any man shall sett Gods ordinances together by the eares, and is either so addicted to pri∣vat reading, that hee de∣spiseth publik hearing, or so honoreth the word prea¦ched, that hee neglecteth the word read; I may say to him, and all such as hee is, as(a) 1.34 S. Iames said in a like case, Ye are partiall in your selfes, and are become Iudges of evill thoughts. For he that

said, Heare the word prea∣ched, said also, Heare the word read, yea, and reade it in your privat dwellings: and therefore, if ye heare it preached, & will not heare it read, ye are become trans∣gressors of the Law. The con∣clusion is, They that will be blessed, may not make a divorce betweene those or∣dinances, which God hath made joint helps to a blessed life.

2. If necessitie do at any time force us to forbeare some of these helps, wise∣dome must teach us to make the more diligent use of the rest. For example, if sick∣nesse, or some unavoidable necessitie do keepe us from hearing in the Church, wee

must bee the more diligent in reading at home. And if want of education in our younger dayes hath left us unable to reade Scriptures by our selves, wee must be the more carefull to heare them read by others. And if attendance on children or other necessary occasions cause us to keepe our ser∣vants at home, when others are busied in the service of the Church, we should do our endevour to supplie the losse of publik instructions by our privat admonitions, and by rehearsing to them at home those good directi∣ons which our selves did re∣ceive in the publik mini∣sterie. And he or she, that is carefull thus to make up

their wants and defects; though sometimes they be hindered by occasion, yet will gaine good opportuni∣ties, which will guide both themselves and their peo∣ple to true blessednesse and eternall glory.

CAP. VIII.

The keeping of Gods word is an other meanes to make a man blessed.

[Cap. 8] HItherto I have spoken of hearing of Gods word, the former meanes commended by our Saviour for attaining happinesse and eternall life: Now follow∣eth the second, which is the keeping of the word heard. For clearing of which point two things are necessarie to be knowen; 1. How farre wee may and must keepe Gods word that we may be blessed. 2. How this keeping of Gods word is availeable

for blessednesse and eternall life.

* 1.35[I.] How farre wee may and must keepe Gods word. For unfolding of this doubt, three questions are to bee solved. (1.) What it is to keepe Gods word, (2.) how farre in this life a man is able to keep it; and (3.) Whence we have abilitie to keepe it in such sort.

1. Quest. What it is to keepe Gods word.

Ans. This word [to keepe] when it is applied to spee∣ches or doctrines, as in this place it is, hath two uses in Scripture. For it signifieth either to keep in minde and memorie, or to keep in our life and practice.

In minde and memorie we

kepe it, when with care we committ and laie it up in memorie, & do often think on it, and revolve it in our mindes. Thus the blessed Virgin kept what shee had heard concerning her Sonne and our Saviour. For so it is said, that the Shepheards of Bethleem, upon the vision that they had seene, and the words that the Angels had spoken unto them concer∣ning the birth of CHRIST, Came to Bethleem with haste, and found Mary and Ioseph & the Babe lying in a manger. And when they had seene it, they made knowen abroad the saying that was tould them concerning this childe. Then the Text addeth, But Mary kept all these things and pon∣dered

them in her heart. Luk. 2.16, 17, 19. And in the same chapter ver. 51. When shee had found her Sonne JESUS being then but twelve years of age, sitting in the Temple, and reaso∣ning and disputing with the Doctors; and alledging for his so doing, that he must be about his fathers businesse: his Mother, saith the Text, kept all these sayings in her heart. The meaning is, shee layed them up in her memorie, and often thought on them in her minde.

Secondly, we keep Gods word in life and practice, when we do that which God in his word requireth to be done by us. Thus the word is used, 1 Kings 11.10. where

it is said of Solomon, that hee* 1.36 kept not that, which the Lord commanded him. And in this sense is the word fre∣quently taken in the Scrip∣tures: as Ezek. 20.19. Walk in my statutes, and keepe my judgements, and do them. And so Genes. 18.19. Abraham will command his children; and they shall keepe the way of the Lord, to do justice and judg∣ment. And Exod. 15.26. If thou wilt hearken unto the voice of the Lord thy God— And wilt keep all his statutes; I wilt put none of these diseases upon thee, &c. And in the new Testament, All these [commandements] have I kept from my youth up, saith the yong man. Matt. 19.20. And, yee have received the

Law by the disposition of An∣gels, and have not kept it, saith S. Stephen to the Jews. Act. 7.53. And so in many other places both in the old and new Testament: so that I may safely say, that this is the common and usuall ac∣ception of this word.

Now of these two uses of the word,* 1.37 Doctor Rivet maketh choise of the former, as fitt for this place. When our Saviour saith, Blessed are they that heare the word of God and keepe it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: he thinketh that heere is meant a keeping in memory, or a care

and sollicitude, that the word which wee have heard, do not slipp from us and be forgotten. But to my thinking the An∣gell in the Revelation con∣strueth it in the later sense or signification, when ut∣tering for substance the very same sentence, that our Sa∣viour used in this place, he expresseth it in these words; Blessed are they that do his com∣mandements, that they may have right to the tree of life, &c. And surely the common use of the word in this sense, and the intention of our Sa∣viours speech being com∣pared with other like spee∣ches in Scripture, and the generall streame of Inter∣preters, who run this way, may perswade any man,

and do give mee sufficient warrant to understand this word in the later sense; and to say, that to keep Gods word in this place is as much as to do it, and obey it. Notwith∣standing, I will grant thus much to D. Rivet, that the sense which he putteth upon the word, may be included or implied in this place, if wee construe the words to this purpose, They are blessed, who so keepe Gods word in their memories, that they may keepe it in their life, and practice. But then the keeping of it in memorie is but onely intimated; and the keeping of it in practice is principally and mainely intended in the Text. In a word then, to keep Gods word,

is to do and performe what it commandeth or requireth to be done. And so much be said to the first question.

2. Quest. The second is, But can any man in this life be able thus to keepe or do Gods word? And it see∣meth, no. For S. Iames tel∣leth us, that whosoever shall keepe the whole Law, and yet offendeth in one point; hee is guiltie of all. Iam. 2.10: and not long after he telleth us further, In many things we of∣fend all. Iam. 3.2. It followeth, Therefore there is no man, but is guilty of the breach of the whole Law: and conse∣quently, no man can keep it. Ans. For answer to this que∣stion and objection, we must note, that there is a twofold

keeping of Gods word or commandments; the one a Legall, & the other an Evan∣gelicall keeping of them.

I. First, there is a Legall keeping: and that is, when wee keep and performe the commandements so exa∣ctly, as is answerable to the rigour of the Law, and as the rule of Justice doth require. And this exactnesse consisteth in three things. (1.) That our obedience be universall in respect of the object; or that every thing commanded by God, bee performed by us, without failing in any one point. For, if the Law be considered in it selfe, and without mercie from CHRIST to mitigat the rigour of it; it then de∣nounceth

a curse against every offence without any exception. Moses saith,* 1.38 Cursed is he that confirmeth not the words of this Law, to do them. Deut. 27.26. And S. Paul alledging this sen∣tence, rendreth the sense of it thus, Cursed is every one that continueth not in all things, which are written in the booke of the Law, to do them. Gal. 3.10. Where, by saying, All things, which are written,—hee teacheth us, that the Law in that sentence meant the curse against any one onely sin cōmitted against that Law. And accordingly we see, it was but one sin alone, that cast the Angels out of Hea∣ven, and Adam out of Pa∣radise

(2.) The exact rule of the Law doth require that our obedience bee con∣tinuall in respect of the time; or, that wee performe not onely all the things, that are commanded, but at all times, while the Law is in force and doth require them to be done. For he that sin∣neth once only in all his life, confirmeth not all things, because then he disanulleth or disobeyeth something in the Law, whensoever he performeth not what the Law doth command. And therefore the Apostle alled∣ging that former sentence of Deuteronomie, Cursed is hee that confirmeth not the words, rendreth it thus, Cursed is hee that continueth not in all

things; implying hereby, that the meaning of the Law is, that he is accursed, who at any time transgres∣seth the Law, though it bee but once in all his life. And this againe is verified in the example of Adam and the Angels. For the sin that cast the Angels out of Heaven, and Adam out of Paradise, was but once committed by them in all their life. (3.) The Law, in the rigour thereof doth require, that our obedience bee full and complete in respect of the de∣grees and measure of obe∣dience: or that it bee with all the heart, and with all the soule, and the utmost intension and affection of the heart, that God ought

to bee obeyed withall, by men in this mortall life. For if a man come short in any degree that is required in our obedience, therein hee hath broken that part of the Law, which requireth all: and consequently, by Saint Iames his rule, he is a trans∣gressor of the Law, & stādeth guiltie of the breach of it. Now, put all these together: and the summe will be this, that the Legall keeping of Gods word requireth that it be done in all things, and at all times, and in the most exactest maner, that in ju∣stice is due or can be exacted at our hands. And this is that which I call the Legall kee∣ping of Gods word. But thus and in this sense never

any man was able to keepe the Law, save only the first Adam, while he stood in his innocency, and CHRIST the second Adam, who never lost it. This also is fur∣ther confirmed by that of the Apostle, where he con∣cludeth, that no man is justi∣fied by the Law in the sight of God. Gal. 3.11. and ver. 10. that as many as are of the workes of the Law, are under the curse; because it is writ∣ten, Cursed is every one, &c. Hee meaneth, that whoso∣ever is to bee judged accor∣ding to the rule of the Law without mercie procured by CHRIST for the miti∣gation of this rigour, and for a favourable interpreta∣tion of the Law; that man

is in a cursed and damnable estate; because no man on earth can ever bee able to keepe the Law in this exact maner. And hence it is, that the Angels, who were liable to this exact rule of Gods Law, and by their creation were made able so to performe it; because they committed one sinne against it, & that once one∣ly, were rejected without mercie. And so Adam, being by his creation in the like state and condition, that is, alike subject to the exact rule of the Law; for one offence once committed by him, was cast out of Gods favour, and should have so conti∣nued for ever, for any help that the Law or the rule of

justice could afford him. And had not CHRIST our Lord come in as a Mediator to make peace and establish a new covenant of grace, far different from that of the Law; both hee and wee all had perished, and beene de∣prived of heaven and hap∣pinesse for evermore. Thus wee see, what the legall keeping of Gods word is: and that no man living is able to keepe it in this sense. And therefore this is not the keeping, which our Saviour commendeth unto us in this place, as a meanes, that may make us blessed, when hee saith, Blessed are they, &c.

II. But secondly, there is another kinde of keeping of Gods word, called by the

Learned, Evangelicall: and that is, when we so keep & performe this word & Law of God, as CHRIST doth require in the Gospell, and as God for CHRISTS sake doth accept at our hands, in steede of that other of the Law. Now this rule of obe∣dience prescribed in the Gospell doth mitigate the rule and rigor of the Law in two things. (1.) Because it granteth a pardon to some kinde of sinnes: and (2.) be∣cause it accepteth of a mans repentance after any the most hainous sin cōmitted.

I. It granteth a pardon to some sinnes. For though it allow or approve no sin, yet it pronounceth not damna∣tion against every sin: as

namely not against any sins of infirmitie; such as are sins of ignorance; which had we knowen, wee would not have committed; and sinnes of subreption, which escape without observing of them, and which, if we had noted and observed, we would not have done them; and sinnes of violent tentation, which by reason of some sudden assault, do sway our passions against the right rule, and sometimes by feare, and sometimes by joy, & some∣times by hopes, do carie us away, before wee have lei∣sure to bethink our selves, and in coole blood to con∣sider what wee are a doing. Such sins, as these, Divines call sinnes of infirmitie, be∣cause

they arise not out of an evill purpose of the minde, but out of humane frailtie, from which wee shall never be free, as long as we live in this body of corruption. And if men committ such sinnes, as these; the Gospell con∣demneth the sinnes as evill, & repugnant to Gods Law, but it condemneth not the sinner for them, so long as he disliketh and detesteth them in his sober thoughts and resolution. Thus Saint Paul did, when speaking of such like sinnes, hee cried out as a man undone; Oh wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24. For such sinnes as these, the

Gospell condemneth us not: it onely condemneth men for deliberat content, when they yeeld obedience to knowen sinne, and against conscience transgresse the Law.

From hence it is, that the Apostle, delivering un∣to us the rule of the Gospel, saith; Let not sinne therefore reigne in your mortall bodies, that yee should obey it in the lusts thereof. Rom. 6.12. In this passage, when he saith, Let not sin; by this word he meaneth the inbred corrup∣tion of nature, which wee brought with us into the world, and that habit of sin∣fulnesse, which wee have since contracted by our cu∣stome in sinning, and by

which we are every day sol∣licited to the practice of ac∣tuall sin. And because this sinfulnesse doth tempt and sway men to sin, therefore the Apostle saith of it, Let not sin reigne, &c. (2.) when he saith of this sinfulnes, Let it not reigne in your mortall bodies, he meaneth that it should not beare sway, and carie away our consent, to act what it suggesteth, and to do what it commandeth. So S. Augustin expounds this word. [Non dixit, Non sit, sed, Non regnet. Inest pec∣catum, quum delectaris; re∣gnat, si consenseris.] The The Apostle, said not (saith hee) Let not sin bee in your mortall bodies; but let it not reigne. It is in thee when it

tickleth with delight; but it reigneth in thee if it draw thee to consent. August. in Psal. 50. pag. 175. B. Yea, and so the Apostle expoundeth his own meaning, when hee addeth in the next words, Let not sin reigne that ye should obey it in the lusts thereof: noting hereby, as a learned(a) 1.39 Pre∣lat of our Church hath ob∣served) that then sin is said to reigne in us, when we give obedience to it, to fulfill the lusts thereof. (3.) In that the Apostle saith not, Let not sin be within you, or, Let it not tempt you, or, Let it not please and tickle you with delight; but Let it not reigne in you, by draw∣ing you to obey it: this giveth us to understād, that though

it be a miserie to be tempted by our lusts, and a sin to bee tickled and delighted with them, when we are tempted by them; yet the Apostle now delivering the precepts of the Gospell, and the rules, by which Christians, accor∣ding to the new Covenant of grace are to bee regulated, doth not charge men so deepely, as to forbid them all tickling delights: he only requireth that sinne do not reigne, and that men do not obey it by consenting unto it. This is the rule prescribed by the Gospell, and here commended to us by our Apostle, and as many, as walke according to this rule, peace shall be upon them, as upon the Israel of God. Other

sinnes, such as I called sins of infirmitie or humane frail∣tie, to which we do not give deliberat consent, these are pardoned in the blood of the Lamb. But if any man sin against this rule, by con∣senting to sin, or acting it; and so suffer sin to reigne in him: the Apostles sentence will take holde on him, Bee not deceived: Neither forni∣cators, nor idolaters, nor adul∣terers, nor effeminat, nor abu∣sers of themselves with man∣kinde, nor thieves, nor cove∣tous, nor drunkards, nor revi∣lers, nor extortioners, shall in∣herit the Kingdome of God. 1 Cor. 6.9, 10. This explica∣tion of this point was for the substance of it long since delivered by the learned

Father S. Augustin.(b) 1.40 [Aliud est non concupiscere, aliud, post concupiscentias non ire.] It is one thing, (saith hee) not to lust, which the Law com∣mandeth, when it saith, Non concupisces, Thou shalt not lust: and an other thing, not to follow after our lusts; which an other Scripture comman∣deth, when it saith, Go not after thy lusts. Ecclus. 18.30. For (as that learned Fa∣ther further explaineth the point) [Non concupiscere, per∣fecti est,] Not to lust, or not to covet that which is un∣just, is the propertie of a per∣fect Saint, whose habitation is in the Church Triumphant in Heaven. But [post concu∣piscentias suas non ire, pugnan∣tis est, luctantis est, laborantis

est,] Not to go after a mans lusts, by obeying their com∣mand, and by doing what they do prescribe, is the propertie of a man, that stri∣veth and fighteth against sin, and laboureth under the bur∣den of corruption; such as they are who live in the Church Militant here upon earth.(c) 1.41 In an other place, he speaketh to the same pur∣pose. For whereas the Apo∣stle had said, Fulfill not the lusts of the flesh. Gal. 5.16. he descanteth on those words in this maner; [Melius qui∣dem erat implere, quod Lex dixit, Ne concupiscas,] It were better, (saith he) to ful∣fill that which the Law saith, Thou shalt not lust; for this is the perfection of righteousnes:

but because we cannot now ful∣fill this, let us at least fulfill that, which is elswhere said, [Post concupiscentias tuas ne eas,] Go not after thy lusts.

This then is one thing, wherein the Gospell doth moderat the rigour of the Law; that whereas the Law requireth perfect obedience in every point, & for every breach pronounceth a curse and a damnatory sentence; the Gospell beareth with the sinner, and pardoneth him his sinnes of infirmitie and humane frailtie, if so be, he giveth not approba∣tion or assent thereto in his coole blood and deliberat thoughts.

2. Secondly, the Gospell doth herein mitigat the ri∣gour

of the Law, because the Law for one offence once committed, doth con∣demne a man without lea∣ving him any way or meanes of recovery: but the Gospell on the contrary side accepteth of a mans re∣pentance, and upon his re∣pentance giveth him a par∣don. This rule of the Gos∣pell is delivered by our Sa∣viour, when he saith, I came not to call the righteous, but sinners to repentance. Matt. 9.13. And by the Apostle, when speaking of the new Covenant made in Christ, hee saith in the person of God, who is the Author of this Covenant; This is the Covenant, that I will make with them—I will put my Law

into their minde, &c. Heb. 8.10. And then going on to reckon up the priviledges of this new Covenant, ver. 12. he addeth, I will be mercifull to their unrighteousnesse, and their sins and their iniquities will I remember no more. And to the same purpose the Prophet Ezekiell, (for it is a sentence of the Gospell, though it be written in the olde Testament, as many other are:) If (saith he) the wicked will turne from all his sinnes, that he hath committed, and keepe all my statutes, and do that, which is lawfull and right; all the transgressions, that hee hath committed, they shall not bee mentioned unto him, or shall not be named against him. Ezek. 18.21.

And vers. 30. Repent and turne your selves from all your transgressions: so iniquitie shall not bee your ruine. By all this it appeareth, that in the Covenant of grace con∣firmed by CHRIST our Redeemer, there is place left for repentance, even after knowen and reigning sinnes committed; and up∣on this repentance joyned with forsaking of sin, free pardon is promised to the offender.

The summe of all is, that the Gospell, though it re∣quire obedience to Gods commandements, as the Law also doth; yet it qua∣lifieth the exactnesse and ri∣gour of the Law, partly be∣cause it doth not cast men

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off for sinnes of infirmitie, and partly because it accep∣teth of repentance for vo∣luntarie and reigning sinnes. And let this be said for an∣swere to the second questi∣on.

3. Quest. The third is, whence and how is it, that men are able to do thus much; that is, so to keepe the Law, as in the favou∣rable construction may bee accepted?* 1.42 For the Apostle saith that by nature wee are the children of wrath: and if of wrath; how is our service accepted? And againe, as the same Apostle saith, Wee are dead in sins and trespasses: and can the man that is dead in sin, doe the workes of spirituall life, or such, as

hee doth, who is alive to God?

Ans. In Scriptures we find two principles of obedi∣ence or of serving of God aright: the one is nature, and the other is grace. By Nature, I meane all the en∣dowments of the reasonable soule, which wee have, as men by naturall generation from Adam; And by Grace, those heavenly qualities and endowments, which wee receive by spirituall regene∣ration from CHRIST. Both these are mentioned in Scriptures, as principles of obedience to Gods word; but the former, as a false principle, by which men may imagin themselves en∣abled for Gods service, and

for the performance of his will; but indeede are not. The later of these, that is, Grace, is the true principle of obedience; & that where∣soever it is planted, doth enable the soule, to keepe Gods commandements ac∣cording to the Evangelicall and favourable construction of the Gospell.

This is proved in both the parts thereof by that of the Apostle, 1 Cor. 2.15. Where speaking of the abi∣lities of nature, hee saith, The naturall man receiveth not the things of the Spirit of God; for they are foolishnesse unto him: neither can he know them, because they are spiri∣tually discerned. In which passage of the Apostle, wee

may note (1.) the truth de∣livered by the Apostle, The naturall man doth not, neither can hee receive the things of Gods spirit. He meaneth, that though a man should teach and instruct him in the my∣steries of salvation, yet hee is uncapeable of instruction; hee doth not acknowledge their truth, neither can he conceive the mystery cōtai∣ned in them. And if he can∣not know and acknowledge them, much lesse can hee do and performe, what they require at his hands. (2.) we may note the reason or the proofe hereof, and that is, because the mysteries of hea∣ven are foolishnesse to the na∣turall man; and the reason againe thereof is, because

they are spiritually discerned. By this it appeareth, that the onely principle, which enableth a man for the right judging and discerning of heavenly things, is the grace of Gods Spirit, which the naturall man wanteth. And hence it followeth, that as a man cannot live without a soule, nor see without an eye, nor heare without an eare because these are the grounds & principles, from which life and sight and hearing do flow: so no man can know and serve God aright without Gods Spirit enlightening and enabling him by his grace, because this is the principle, from which all both spiritual acti∣ons and abilities do spring.

The like to this wee have againe in the same Apostle, 2 Cor. 3.5. Wee are not suf∣ficient of our selves, to think any thing, as of our selves: but our sufficiencie is of God. Here the Apostle first removeth the false principle, Wee are not sufficient of our selves; No, not to think a good thought, much lesse to do the good workes that are com∣manded in GODS Law. (2.) Hee laieth downe the true principle of all our abi∣litie in Gods service, Our sufficiencie is of God. And hence it is that the Apostle saith of himselfe, I can do all things through CHRIST, that strengtheneth mee. Phi∣lippians 4.13. And 1 Co∣rinthians 15.10. By the

grace of God I am what I am: and his grace was not in mee in vaine: but I laboured more abundantly then they all; yet not I, but the grace of God, that was with mee. Where (1.) when hee saith, His grace was not in me in vaine, but I laboured, &c. he shew∣eth what he could and did do; that is, hee served God with great zele in the mini∣stery of the Gospell. And (2.) when he saith, Yet not I but the grace of God, &c. he sheweth what the ground of this labouring facultie in him was: and that both ne∣gatively by removing the false ground, Yet not I, that is, not I as I, or, not I of or by my selfe: and affirma∣tively, by setting downe

the true ground, Not I, but the grace of God.

The conclusion of all is; By nature and of our selves, we can not do Gods will, or keepe his word, so as may be accepted of him; because by nature we are dead in sinne, & by nature we are children of wrath: but by the grace of God in JESUS CHRIST, enabling us thereto, we can and do keepe the word of God according to the rule of the Gospell, and so as it is accepted of God to eternall life.

From hence wee may see the great priviledges that a Christian man and woman hath by being in CHRIST; more then the rest of the world have: for

example, (to give the Rea∣der a short list of them) such as these are.

1. He is endued with power from above to keepe Gods word and do his com∣mandements, which the rest of the world who are out of CHRIST, can not do. For (1.) they do not know, nor can they discerne the things of God. But God reveileth them to his children by the Spirit. 1 Cor. 2.10. (2.) By nature and of themselves men cannot think a good thought: but God worketh in his children both to will and to do that which is good. Phil. 2.13. And lastly, of our selves and by the power of nature, wee know not how to pray for the things that

we want, as we ought: but the Spirit helpeth our infir∣mities, and maketh interces∣sion for us with groanings, that can not be expressed. Rom. 8.26. Thus the childe of God, by grace received from his heavenly father, is enabled to serve God for the saving of his soule, which abilitie they have not, who have not CHRIST for their Saviour and Re∣deemer.

2. The childe of God hath this priviledge above others, that the service, which he doth by the helpe of grace, though it be weak and unperfect, yet being upright and sincere, is ac∣cepted with God, as if it were perfect and wanted

nothing. For of him that is meant, which the Apostle saith, If there bee a willing minde, it is accepted according to that a man hath, and not according to that, that he hath not. 2 Cor. 8.12.

3. Those sentences of Gods word, which are Le∣gally meant of the unrege∣nerat man, and therefore containe a curse against him: are Evangelically un∣derstood of those, which are in CHRIST, and serve to direct him by the way of righteousnesse to eternall life. For example, that sen∣tence of* 1.43 Moses, wherein he requireth a performance of all things that are written in the Law, if it be applied to a man out of CHRIST,

it carieth in it the sentence of his condemnation; be∣cause he keepeth not nor can not keep that Law: and therefore hee remaineth liable to the Curse, there denounced. Cursed is every one, that confirmeth not, &c. And to this purpose, the Apostle urgeth this place Gal. 3.10. But if the same sentence bee applied to a true Christian; it speaketh no condemnation to him, it is rather a commendation of his integrity and piety; because hee keepeth this Law, so as God requireth of him in the Gospell. In this sense, it is said of Za∣charie and Elizabeth, that they walked in all the com∣mandements and ordinances of

of the Lord blamelesse. Luk. 1.6. And so it is said of Iosias, that he turned to the Lord with all his heart, and with all his soule, and with all his might, according to all the Law of Moses. 2 King. 23.25.

These and such like pri∣viledges do belong to him, who is engraffed into CHRIST: and by these, he may encourage himselfe in his calling, and stirre up his heart to chereful∣nesse in Gods service, who hath beene so gratious unto him.

2. Secondly, seeing all our abilitie of keeping of Gods word, commeth only from Gods grace; we may hence learn whom to thank

for all the good works that we do. Out of this conside∣ration it is that Saint Paul having said, I laboured more abundantly then they all; pre∣sently addeth in the next words, yet not I, but the grace of God, which was with mee. 1 Cor. 15.10. And so, if any of us bee more fervent and frequent in prayers, then others be, and more strict in the rules of conscience then they be, and more plentifull in the deeds of charitie: he should still remember to add after all; And yet, it is not I that do this, but the grace of God, that is with mee: that so God, who giveth all, may be praised for all.

3. Seeing all our abi∣litie of keeping Gods word,

is from Gods grace; wee should againe learne, when we want any grace, whi∣ther to go for helpe and supply. If wee want water, we go to the Conduit; be∣cause there is the well head, whence the water floweth: and if wee want health, wee go to the Physician, be∣cause the knowledge of dis∣eases and remedies is pre∣sumed to be in him: and if wee bee wronged and op∣pressed, we go to the Justice or the Magistrate, because he hath the sword, that can right and relieve us. And so, if any of you lack wisedome, (saith S. Iames) let him ask of God, who giveth to all men liberally, Iam. 1.5. And so say I, If any among us do want

knowledge, to direct him∣selfe in Gods service; let him go by his prayers, to God, who enlighteneth every man that commeth into the world. And if he want pati∣ence to beare the crosse, let him go to him for mercy, who is the God of all patience and comfort. And if hee want strength to withstand a tentation; let him go to him, who suffereth not his servants to bee tempted above their strēgth, but together with the tentation maketh a way for them to escape,* 1.44 that they may bee able to beare it. And in a word, if any man want any grace, let him go to him, who is the God of all grace, & from whom cometh every good & perfect gift. If we pray

to him for grace, and de∣pend upon him for help, and submit to him in the use of the meanes; there is no doubt, but hee hath what we want, and will do that which we desire.

* 1.45[II.] The second ge∣nerall point concerning the keeping of Gods word, is, how and wherein this kee∣ping of the Law is availe∣able to happinesse and eter∣nall life.

To this question the an∣swere is, that it availeth or conduceth to happinesse two wayes: (1.) as a condi∣tion qualifying mens per∣sons for this glorious estate. And (2.) as a service, which God rewardeth with eter∣nall glory.

I. First it conduceth, as a condition required to bee in them that are admitted in∣to heaven. For though God be liberall and bountifull in bestowing of his gifts; and useth to give more, then ei∣ther we deserve or desire: yet hee is no prodigall or wastfull spender, hee be∣stoweth them not care∣lesly, without respecting who and what the men be, that partake of his favours: but he maketh choise of such as bee fit and in some sense* 1.46 worthy of such mercies. The Philosopher said [Bene∣facta malè locata malefacta ar∣bitror,] Good deedes ill placed (and so they are, when they are bestowed on unworthy men;) I count to be evill, not

good works. And therefore God, though for his great bounty, he be said to be the Father of mercies, and the God of consolation and com∣fort, whose mercies are over all his works: yet giveth hee not heaven and happinesse promiscuously to all men. But, as when the sonnes of Zebedee desired to sitt, one on CHRISTS right, and an other on his left hand in his Kingdome; our LORD an∣swered those importunat Beggers, To sitt upon my right hand and upon my left, is not mine to give, but it shall bee given to them, for whom it is prepared of my Father. Matt. 20.23: So it is true of every degree of blessednesse, and every mansion in GODS

Kingdome, it shall be given to them onely, for whom God hath prepared it. And who those bee, our Saviour hath tould us, when he saith, Come yee blessed of my Father, inherit the Kingdome pre∣pared for you from the foun∣dation of the world. For I was hungry, and ye gave me meate, I was thirsty, and ye gave mee drink; I was a stranger, and ye took me in, &c. Matt. 25.34. Where (1.) when he saith, Come ye blessed, receive the Kingdom prepared for you: he sheweth that they are blessed men, and partakers of Gods Kingdome for whom God had prepared it long before. And (2.) when he saith, for I was hungry, &c. hee shew∣eth who and what maner of

men they bee, for whom he prepared his Kingdom: and that is, they be such, as have served God by works of mer∣cie & duties of an holy life.

This point may further bee cleared by two reasons or arguments.

1. Arg. Because the Scri∣pture doth not allot any place in heaven for wicked and ungodly men, but still shutteth them out of the heavenly Jerusalem. Saint Iohn having spoken of the glory of the holy Citie, ad∣deth withall, Without are dogs, and sorcerers, and whore∣mongers, and murtherers, and idolaters, & whosoever loveth or maketh a lie. Apoc. 22.15. And of the man, who had not on, the garment of

holinesse and a godly life, the doome was; Binde him hand and foot, and take him away, and cast him into outer darknesse, &c. Matt. 22.13. And so of him that imploy∣ed not his talents of grace to Gods glory, the sentence was, Cast yee the unprofitable servant into outer darknesse: there shall be weeping and gna∣shing of teeth. Matt. 25.30. Where (1.) when hee saith, Cast him into darknesse, that implieth, that the place of his abode, is a place con∣trary to heaven. For heaven is a place of light and glory. The glory of the Lord doth lighten it, and the Lamb is the light thereof. Apoc. 21.23. And therefore the place of these mens abode being

a place of darknesse, much like to some deep dungeon, wherein a man can neither see hand nor foot, it follow∣eth, that therefore the wic∣ked are in a place, as con∣trary to heaven, as darknesse is to light. (2.) When hee saith, Cast him into outer darknesse, or darknes, which is without, that sheweth that both the sinner and the place of his abode is with∣out the Kingdome of hea∣ven. And hence also it is, that S. Paul saith of them that obey not the Gospell, that they shall bee punished with everlasting destructi∣on, from the presence of the Lord, and from the glory of his power. 2 Thess. 1.9. Hea∣ven then and the presence

of God is no place for wic∣ked and ungodly men. And there is great reason, why it should be so.

Rat. 1. First, because,* 1.47 if the wicked should be there, they would disturb the quiet peace, and the happie estate of Gods Saints. It was the devise of a cruell tyran to tie dead and living bodies toge∣ther; that as the dead carcase did putrifie, it might stifle the living with its stinch; and corrupt his flesh with the rottennes & putrefacti∣on. And a like torture it would be to the holy Angels, if they were tied to a com∣pany of Divels; & so to the Saints of heaven, if they were coupled with wicked men. Againe Solomon saith, It

is better to dwell in the corner of an house top, then with a braw∣ling woman in a wide house. Pro. 1.9: and of Lot it is said, that he vexed his righteous soule with the unlawful deeds of the Sodomits, among whom he lived. 2 Pet. 2.7, 8. And it is storied of a poore* 1.48 Indian, that having tasted deepely of the Spanish crueltie and pride, he refused to go to hea∣ven, if the Spaniard were there. Nor is there any of us, that would bee content to dwell in the house with a scould or a railor, or a quar∣reller or a drunkard: wee would leave them house and all, rather then bee conti∣tinually troubled with their company. And so, if drun∣kards and whoremasters &

murderers and liers and rai∣lers and uncleane persons should bee admitted into heaven, it might make the Saints of heaven even weary of that blessed place: certainely, it would much disquiet and disturb their peace and blessed conditi∣on, which the LORD of heaven may not in wisdome or with any reason endure. This then is one reason, why wicked men should not bee received into heaven, among those blessed soules.

Rat. 2. Because it would be a dishonor to God, to have such vile persons among his servants, and in the chiefest place of his Kingdom. Here∣in (saith our Saviour) is my Father glorified, that ye beare

much fruit. Ioh. 15.8. He meaneth fruits of righteous∣nesse, which are by JESUS CHRIST to the praise and glory of God, as the Apostle speaketh. Philip. 1.11. And if God be glorified by works of righteousnesse, then he is dishonored by iniquity and sinne. Besides, it is said of the Jews, that through brea∣king of the Law, they disho∣nored God, and that God was blasphemed through them among the Gentiles. Rom. 2.23, 24. And if it be a disho∣nour to God to have wicked servants here in the Church Militant; how much more dishonorable would it bee, to have sinfull servants in the Church Triumphant; which is the Palace of his

Kingdome. And therefore as David said, He that worketh deceit, shall not dwell within my house; he that telleth lies, shall not tarie in my sight. Psal. 101.7: So may our God say, and that upon farre greater reason, No wicked person shall dwell in my house, nor no ungodly man shall abide in my presence. No, saith our Saviour, At the end of the world, the sonne of man will send forth his An∣gels, and they shall gather out of his Kingdome, all things that offend, and them which do iniquitie. Matt. 13.40, 41.

Rat. 3. It is against all reason, that they who have given themselves to all evil, should receive the greatest

good. The Apostle saith, It is a righteous thing with God, to recompense tribulation to them, that trouble you; and to you who are troubled, rest with us. 2 Thess. 1.6. Where, when hee saith, It is a righ∣teous or a just thing with God; he implieth that God should be unjust, if either he should give heaven to them who have served the divell, or denie it to them, that have served God. And be∣cause God cannot be unjust; therefore wicked men must be punished; and because there is no punishment in heaven, therefore wicked men must bee excluded thence.

2. Arg. A second Proofe or argument, to shew that

the keeping of the comman∣dements is a necessary con∣dition required of them that shall be blessed, is, because God hath assigned hell, as the proper habitation of all ungodly persons. It is said of Iudas, that when in de∣spaire of mercie hee had hanged himselfe, hee went [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to his pro∣per place, or, (as our Tran∣slation hath well rendred the word) to his owne place. Where, there is no doubt, but hee meaneth hell, whi∣ther Iudas went for his trans∣gression: and he calleth hell his owne or his proper place, (1.) because he had deserved and purchased it by his sin. For as it is said ver. 18. Hee purchased a field with the re∣ward

of iniquity; so it is true, that he purchased hell with the practice of his iniquitie. (2.) It is called his own place, because God had assigned and appointed that place to Iudas, and all such, as Iudas was, who sell CHRIST ei∣ther for profit or pleasure. And for this cause it is, that the Judge at the last day, will say to the wicked, Go ye cur∣sed into everlasting fire, pre∣pared for the Divell and his Angels. And if hell be the place deserved by the wic∣ked, and destinated to them by Almighty God; then hea∣ven can be no place, to re∣ceive such persons in. And therefore if these men go out of the world without repentance, they go to hell

without all redemption. And by this it appeareth, that the keeping of Gods word, is a necessary condi∣tion, required to the quali∣fying of that person, that shall bee made partaker of blessednes & an happie life. And this is the first conside∣ration, in respect whereof the keeping of Gods word is availeable to eternall life.

II. A second is, that the keeping of Gods word is availeable to salvation, as a service or worke, whose reward is blessednesse and eternall life.

For the clearing of this, I will set downe three con∣clusions.

1. Concl. Blessednesse is the reward of well doing,

or (which is all one) of the keeping of Gods comman∣dements. This may be pro∣ved first in generall, and then in particular.

1. In generall thus: David saith, The judgements of the Lord are true and righteous altogether: And then he ad∣deth, Moreover, by them is thy servant warned, and in keeping of them there is great reward. Ps. 19.9, 11. And Ps. 58.11. Verily (saith hee) there is a reward for the righ∣teous: verily he is a God, that judgeth in the earth. And so our Lord saith of himselfe, that when hee cometh to judge the world, he will re∣ward every man according to his work. Matt. 16.27. And S. Paul, God (saith hee) will

render to every man according to his deedes. To them, who by patient continuance in well-doing, seeke for glorie and ho∣nour and immortality, eternall life; but unto them, that are contentious, and doe not obey the truth—indignation and wrath. Rom. 2.6, 7, 8. Where (1.) when he saith, God will render—according to works; he sheweth what the rule is, by which God will proceed in judging of the world, namely according to mens works. (2) When he saith, To them who by patient, &c. he explaineth that rule by particular instances. He will render to men according to their workes; 1. to them which continue in well-doing, he will render eter∣nall

life as their reward; and to them, that are conten∣tious and disobedient, shall be indignation and wrath. By all which thus much is apparent, that in generall God rewardeth well-doing with blessednes and eternall life.

2. Now in the 2. place, let us consider how God rewardeth particular and speciall vertues; and wee shall finde, (1.) that hee re∣wardeth Martyrdome and patience in suffering for CHRIST with blessednes and eternall life. So saith our Saviour; Blessed are they which are persecuted for righ∣teousnesse sake: for theirs is the Kingdome of heaven. Bles∣sed are yee, when men revile

you and persecute you, &c. for great is your reward in heaven. Matt. 5.10, 11, 12. (2.) Hee rewardeth mercifulnesse to CHRISTS Disciples or Confessors; He that giveth a cup of cold water onely to a Beleever, in the name of a disciple, he shall in no wise lose his reward. Matt. 10.42. (3.) He rewardeth almsdeeds to the poore and needie. So our Saviour; When thou makest a feast, call the poore, the maimed, the lame, the blinde: and thou shalt be bles∣sed. For thou shalt bee recom∣pensed at the resurrection of the just. Luk. 14.13, 14. (4.) Af∣fiance in God and his pro∣mises, hath a promise of re∣ward. So the Apostle, Cast not away your cōfidence, which

hath great recompense of re∣ward. Heb. 10.35. (5.) Faith∣fulnesse and obedience in ser∣vants, toward their earthly masters, hath a reward from God farre more then their service is to men: Servants (saith the Apostle) obey in all things your Masters—not with eye—service, as men-pleasers, but in singlenesse of heart, fearing God. And whatsoever ye do (in your ser∣vice to your masters) do it heartily, as to the Lord and not unto men; knowing that of the Lord yee shall receive the reward of the inheritance. Col. 3.22, 23, 24. Thus the Scripture goeth before us in diverse particular duties, shewing how God doth re∣ward them; and by these

giveth us example, how to judge of all the rest. And from hence the conclusion is apparent and cleare, that both in generall and in each particular, heaven and hap¦pines is the reward of well-doing.

2. Concl. This reward of blessednesse allotted to good works, is for the measure of it, squared & proportioned according to the goodnesse of the works. For though all good works are rewarded with blessednesse, Yet all are not rewarded in the like measure and degree. Those good works, which excell other in goodnesse shall ex∣ceed other in the greatnesse of the reward. For every man (saith the Apostle) shall

receive his owne reward ac∣cording to his owne labour. 1 Cor. 3.8. Hee speaketh there of some that planted, and some that watered, and of them he saith that every one shall receive his owne reward. Hee meaneth, hee that planteth, shall receive the reward of a planter, and he that watereth, shall have the reward of a waterer. To the like purpose our Saviour saith, He that receiveth a pro∣phet in the name of a prophet, shall receive a prophets reward: and, he that receiveth a righ∣teous man in the name of a righteous man, shall receive a righteous mans reward. Matt. 10.41. By which speeches, this is implied, that there is one kinde of reward belon∣ging

to a prophet doing his dutie in his place, and an other belonging to a righ∣teous man, as hee is righ∣teous. And hereto agreeth that of the prophet; They that be wise, shall shine, as the firmament, and they that turn many to righteousnesse, as the starres for ever and ever. Dan. 12.3. The conclusion is cleare, the greatnesse of the reward is squared accor∣ding to the goodnesse of the work.

3. Concl. This reward of well-doing is due to it, not for the worthinesse of the work, but by vertue of Gods promise.

By vertue of Gods promise I grant it to be due. For God hath promised heaven to

good works, as hath beene shewed already: and pro∣mise is due debt, as wee use to speake, and all men do acknowledge. Even a mans word tieth him to perfor∣mance, & Gods word must needes tie him much more. From hence it is, that the A∣postle speaking of the crown of glorie laied up in heaven for thē that serve God aright; stileth God by the name of a righteous or just judge in bestowing of that reward, 2 Tim. 4.8. And in an other place, God (saith hee) is not unrighteous to forget your work and labour of love. Heb. 6.10. Where (1.) when hee saith that God doth not forget their good works, hee meaneth that he leaveth them not

unrewarded. And (2.) when he saith, that God is not un∣just to forget them; he im∣plieth, that God should bee unjust, if he did not reward their labour in his service. But he speaketh more direct∣ly to the same purpose,* 1.49 2 Thes. 1.6, 7. It is a just thing with God, (saith he) to recompense tribulation to them that trouble you; and to you, which are troubled, rest with us. Where wee may note, that it is a point of justice in God, as well to reward the patient suffering of Martyrs and Confessors, as the wrong oppressures of persecutors and evill doers. Be it granted then, that a reward is due to well-doing, by vertue of Gods promise, who for our

encouragement hath tied himselfe by this bond. But yet notwithstanding, there is no merit or worth in our best works, by which wee may laie claime to such a re∣ward. This is cleare by the words of a S. Paul, who speaking of Martyrdome and patience in persecution for CHRISTS sake, which is one of the most glorious works, to which CHRIST hath promised his reward; yet even of this hee saith, I reckon that the sufferings of this present time, are not wor∣thy to bee compared with the glory that shall be reveiled. Ro. 8.18. And 2 Cor. 4.17. Our light affliction, (saith hee) worketh for us a more excee∣ding and eternall weight of

glory. Where by elevating our service in suffering for CHRIST, and amplifying the reward, that is given unto us for it; he plainely sheweth that there is no equality or proportion be∣tweene the work and the reward, Our Saviour also, when we have done all things that are commanded us, (And yet who is there that doth so? but upon supposition that we have done all,) yet he teacheth us to say unto God, Wee are unprofitable servants: wee doe that which is our duty to doe. Luk. 17.10. Hee meaneth, that because it is no more, then our du∣ty doth binde us to, there∣fore we cannot plead merit or desert; God oweth us

no thanks for it, no more then a master oweth thanks to his servant, when he hath done, what he is bound by his place to do.

I conclude then that the reward of blessednesse pro∣mised to well-doing, is due by Gods promise, and not for the worth of any works.

And now out of all these things laied together, the conclusion followeth, which I propounded in the begin∣ning, that the keeping of Gods word is availeable to happinesse, as a service, to which eternall life is pro∣mised for a reward. And hence we have these dedu∣ctions for our further use.

1. Seeing holinesse is a necessary condition required

unto blessednesse; this may be for an Admonition to all evill doers, who live in any sin against conscience. They may hence take notice how fearfull their state is for the present, and how needfull it will be for them to begin a better life. For I suppose, there is no man living so desperatly madd, but de∣sireth that he may be happy: nor is there any man among Christians, but knoweth that happinesse is no where to be had, but with God in heaven: and now it appea∣reth by the declaration of this point, that no evill doers, shall ever enter into that place. Take a view, if ye please, of all the ungod∣ly men in the world; and ye

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will not finde that ever any one of them hath been here∣tofore, or shall hereafter bee received in at heaven gates. In heaven, I confesse, there are a great multitude, which no man can number, of all nations and kinreds and peoples and languages: but among all these, there is not one drunkard, nor one adulterer, nor one slan∣derer, nor one oppressor, nor one deceiver, nor one lier, nor any one evill doer. Again, in heaven there is no defect or want of roome. In my Fathers house, said our Lord, there are many mansions. Ioh. 14.2. There is a mansion for the Prophets: they are in the Kingdome of God. Luk. 13.28. And there is a

mansion for the Apostles: They shall eate and drink with CHRIST in his Kingdome, and sitt on thrones, judging the twelve Tribes of Israel. Luk. 22.30. And there is a mansion for the Martyrs: they follow the Lamb, whi∣thersoever he goeth. Apo. 14.4. There is a mansion for the penitent thiefe: this day (saith our Saviour) shalt thou bee with mee in Paradise. Luk. 23.43. And, in a word, there is a mansion for every righteous man: they shall shine forth, as the sun, in the Kingdome of their father. Matt. 13.43. And in these mansions are lodged all na∣tions and countries in the world. They shall come from the East and from the West,

from the North, and from the South: and shall sit downe with Abraham and Isaac and Iacob in the Kingdome of God. Luk. 13.29. But now on the con∣trary side search the book of God throughout, from the beginning of Genesis to the end of the Revelation; and see whether ye can find any mansion, any roome, any hole reserved for drunkards, or harlots, or whorema∣sters, or deceivers, or slan∣derers, or any other such wicked and ungodly m••n. Oh then, think upon this, all ye that forget God; turne unto him betime, wash yee, make you cleane, put away the evill of your doings, cease to do evill, learne to do well; that your sins may be made

as white as snow, and your soules deare in Gods sight, and your selves my abecome citizens of the holy City, which is above with God.

2. Seeing Gods rewards in heaven are squared and proportioned according to our services & good works; this may be for the comfort and encouragement of all well minded people. They may bee comforted in that good, which they have done already; as Ezekiah cōforted himselfe with the remem∣brance of his upright life. When he was in his greatest sorow and sicknesse, he chea∣red himselfe by saying unto God, Remember now, O Lord, I beseech thee, how I have walked before thee in truth,

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and with a perfect heart, and have done that which is good in thy sight. Is. 38.3. And so Nehemiah, Remember me, O my God, (saith he) concerning this: and wipe not out my good deeds, that I have done for the house of my God, and for the offices thereof. Nehem. 13.14. And so may every good Christian pray and expect a blessing from God, for the good deedes that hee hath done, either for Gods house, or for Gods people, or for Gods glory. Herein he hath cōfort,* 1.50 that he hath laied up treasure in heaven, which he shall finde with God at the last day, and shall be abun∣dantly recompensed at the Resurrection of the Just. Againe, hereby good men

may be encouraged to well-doing, because they know that their labour will not bee in vaine in the Lord. This use the Apostle made of this point. He that soweth to his flesh, shall of the flesh reap cor∣ruption: & he that soweth to the Spirit, shall of the Spirit reap life everlasting. And then he addeth, Let us not be weary in well-doing: for in due sea∣son wee shall reape, if wee faint not. Gal 6.8, 9. He meaneth, that as he that soweth much, shall reape the more; so hee that giveth plentifully for Gods sake (for it is of libe∣rality, that hee speaketh in that place;) shall be plen∣tifully rewarded at Gods hands. Where further, be∣cause doing of good is com∣pared

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to sowing of seede; and we, by the example of the husbandman, are stirred up to sow our seede, with∣out being weary of our la∣bour: we have hence occa∣sion given us, of two good meditations fit for this pur∣pose.

1. Med. The first is, that no man thinketh his seede lost, though it rot for a time in the earth; because hee knoweth, that at the harvest it will bring forth 20, or 30, or, it may bee 40, for one. And so, if we give to good uses, if wee relieve the op∣pressed, & abound in works of devotion; though we do not presently see any profit by them, yet none of them is lost: when the harvest is

come, the cropp will make a recompense for all, and we shall receive our seede with advantage.

2. Med. Among men, they are counted rich men, that have good store of ground for their tillage; & every man is glad, if he can purchase land, where hee may sow in the spring, and then reape the cropp at the harvest. And so every one among us, that desireth to be rich towards God, should bee glad, when hee hath ground to sow his seede of righteousnesse in; that his cropp may be the greater at the harvest. For example, if we see a poore servant of CHRIST in want and di∣stresse, there is a piece of

ground to sow our seedes of charity in. If we relieve him, wee shall enrich our selves by it. And, if we see a poore man oppressed by a potent neighbour; here is ground to sow our seede of justice in. If we can and do help him to his right, wee shall gaine helpe at Gods hands, an hundred fold more. And if wee meete with a man that is sad and perplexed in minde; here is ground to sow our seede of compassion and comfort in. And if wee help to sup∣port and strengthen him in his grief; God will comfort our soules against all per∣plexities and feare. The summe is, a man cannot bee a loser by doing of good

deedes, no more then the husbandman is a loser by sowing of his seede. I pray, as our Church doth; Stirre up, O Lord, the wills of thy faithfull people, that they plen∣teously bringing forth the fruit of good works, may of thee bee plenteously rewarded, through JESUS CHRIST our LORD.

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CAP. IX.

Hearing and Doing compared together, and how and with what difference they con∣curre, as jont helpers of our salvation.

[Cap. 9] HItherto I have spoken of the two duties, of Hea∣ring and Doing of Gods word, severally and apart: now it will helpe us not a little both for understan∣ding the right use of these duties, and for attaining to blessednesse by them; if for conclusion of all, we compare them together, & consider how & in what maner they

concurre to the procuring of our happinesse. To which purpose that I may speake the more plainely and di∣stinctly; I will set downe that which I have to say, in three severall conclusions. And they be these.

I. Concl. Hearing of Gods word, whether read or prea∣ched, is so farre forth onely usefull for a Christians bles∣sednesse, as it directeth and furthereth him to the kee∣ping of Gods word, and the doing of his will contai∣ned in it.

For proofe hereof there be these arguments or rea∣sons.

1. Arg. Hearing of Gods word is therefore availeable to blessednesse, because by

it we learne the way to hap∣pinesse, and are by it per∣swaded to walk and go on in that way. This to be the use of Gods word heard and read, I have proved already: and other use then this the Scripture reveileth none, nor can any man with rea∣son imagin any other. I now add hereto as an Assumpti∣on to that proposition, But the way to blessednesse is by the obedience of Gods Law, and the keeping of his word. This is proved by those Scriptures, which call Gods commandements, his waies; by which he leadeth men to heaven and happinesse; and our keeping or observing of those commandements, a walking in that way. In this

kinde David describing the happy estate of a righteous man, saith, Blessed are they that keep his testimonies: they also do no iniquity, but walke in his wayes. Ps. 119.2, 3. But Solomon more directly to this purpose, Hee is in the way of life, that keepeth instruction. Pro. 10.17. Where (1.) when he saith, Hee that keepeth in∣struction, he meaneth such a one, as submitteth himselfe to be guided by Gods word, and doth that which God teacheth him therein. And (2.) when he saith of such a man, that he is in the way of life, he meaneth he is going on in the right way to eter∣nall life and happinesse. And to like purpose David pray∣eth, Teach mee the way of

thy statutes, and I shall keepe it unto the end. Ps. 119.33. and so he promiseth, I will run the way of thy cōmandements, when thou shalt enlarge my heart. v. 32. In all which, and many other sayings to like pur∣pose, wee have two things worth our observation: (1.) that the keeping of Gods word, is a walking in Gods way, and (2.) that this way of God, in which we are to walk, is also the way of life and happinesse.

And from hence, the col∣lection is cleare; If hearing do therefore profit us to eternall life, because by it wee learne the right way, that leadeth thereunto; and this way bee nothing else, but the keeping of Gods

word: then hearing is only so farre availeable to bles∣sednesse, as it furthereth us to a godly life.

2. Arg. In Scriptures Hea∣ring of Gods word is com∣mēded unto us, as the means that bringeth us to obedi∣ence; and the doing of Gods word is set out, as the end, for which Hearing is in∣tended. This, (to go no further) is sufficiently pro∣ved out of one booke of the Law, Deuteron. I meane, in which the pen-man of the word, doth most clearly and punctually describe the use of Gods Law. In that booke chap. 4. ver. 1. thus Moses speaketh to the people, Hearken, O Israel, unto the statuts and judgements, which

I teach you, for to do them: and ver. 5. I have taught you statuts and judgements, that ye should do so: and ver. 10. God himselfe, saith of his people; I will make them to heare my words, that they may leàrne to feare me; that is, to serve and obey me. Againe, chap. 5.1. Heare ô Israel (saith Moses) the statuts and judgements, which I speake in your eares this day; that ye may learne them and know them and do them. And ver. 31. God himselfe speaketh, I will speake (saith he) all the commandements and statuts and judgemēts which thou shalt teach them, that they may doe them. The like speechs are found Deuter. 6.1, 2. and 31.12. and elswhere: but where

the case is clear, it is needles to heape up proofs. Thus much is plaine from hence, that Hearing is the meanes, and Doing is the end, for which Hearing serveth.

Now concerning things, the one whereof is the meanes, and the other the end, the Learned give us this rule [finis dat mediis men∣suram,] the end prescribeth unto the meanes their quantity and measure, namely how much, and how far & how often they may be used; and that is, so, as is requisit for attaining of the end. Others deliver the rule thus, [Media accipiunt amabilitatem, ordi∣nem & mensuram à finc,] the desire and order and measure of the meanes are to be esteemed

and must bee regulated by the end, for which they are in∣tended, and for which they do serve: so that they are to be used neither more nor lesse, but so as they may fur∣ther that end. For better explaining of this, take these examples. Health is the end, which both the Physician and the patient do aime at, and Physick is the meanes either to recover or pre∣serve it; and therefore Phy∣sick is onely so farre forth good, and to be used in that maner and measure as may further the patients health. Againe, meat and drink and exercise are the meanes; strength and life and vigour are the end for which these meanes were ordained. And

therefore meat and drink and exercise are onely so far forth desireable, as they are effectuall to preserve life and strength. And just so it is in the case now propounded. Hearing & learning of Gods word are the meanes; doing & performing of that word is the end for which Hearing is intended. It followeth, Therefore hearing is only so farre forth good, as it fur∣thereth a godly life.

3. Arg. Hearing and learning are exercises onely fit for a state of imperfecti∣on, where men have neede of these helps, to bring them unto, and keepe them in obedience of Gods Laws. And for this cause, while we remaine in this mortall life,

where such is our ignorance, that without instructions from Gods word wee know not how to serve him aright; and such is our backward∣nesse to good things, that unlesse wee be eftsoones in∣cited and urged to the do∣ing of our duty out of the grounds of Gods word, we would go in a blindefold se∣curitie to hell and destructi∣on: in this life, I say, and while we are subject to these defects & weaknesses, there is necessary use of hearing and reading and learning. But in heaven, where is no ignorāce, nor no backward∣nesse, nor no such defects & infirmities; there hearing and all helps of perswasion are of no use. To this purpose

the Apostle telleth us, that Prophecies shall failc, and the gift of tongues shall cease, and knowledge, (* 1.51 that is, Arts & sciēces serving for instructi∣on,) shall vanish away. 1 Cor. 13.8. And he giveth the rea∣son of it in the next words: for (saith he) we know in part, and we prophecie in part, but when that which is perfect, is come; then that which is un∣perfect, shall bee done away. He meaneth that these helps were ordained for a state of imperfection, in which wee have neede of teaching and exhorting, to supplie our defects: but when wee shall bee perfect in know∣ledge, and shall be ready to serve God without let, then all these meanes of teaching

and learning shall bee done away. Whence I inferre, that as the Angels in hea∣ven, do not heare Sermons, nor read Scriptures, nor use any other helps of learning or instruction; so, in the life to come, when we also shall be like the Angels in heaven, we shall neither heare, nor reade, nor learne any more. And because hearing onely serveth, to instruct us while we know not how to serve God aright, & to perswade us to serve God, while wee may be drawen away from his service: therefore, Hea∣ring of Gods word, profiteth us only so farre, as it serveth to make us better; which is that, which I said in my first conclusion.

II. Concl. Hearing of Gods word, if it bee sepa∣rated from doing, is rejected in Scriptures, as a thing of no worth. This is proved,

1. By that saying of our Saviour, Matt. 7.26. Every one that heareth these sayings of mine, and doth them not, shall be likened to a foolish man, which built his house upon the sand: or (as S. Luke hath it) He is like a man, that without a foundation built an house up∣on the earth: against which the streame did beate vehemently, & immediately it fell, and the ruine was great. Luk. 6.49.

2. By that reproofe menti∣oned in the Prophet, where it is said of the Jews, to their reproch, They heare thy words, but they do them not.

Ezek. 33.32. Where expres∣ly hee onely telleth what they did do, but impliedly blameth & reproveth them for so doing.

3. By that exhortation of the Apostle, Be ye doers of the word, and not hearers only deceiving your owne selves. Iam. 1.22. In which words the Apostle first giveth us a rule concerning Gods word, and that is expressed both affirmatively, Be yee doers; and negatively, not Hearers onely. And secondly of this rule hee giveth us a reason, because, if a man heare, & do not do, he deceiveth himselfe. The meaning is, he thinketh he serveth God, by hearing of his word, & that thereby hee may further his owne

salvation: but he that thin∣keth so, deceiveth his owne soule, and will misse of his expectation. The conclusion hence is, Hearing without doing is a labour in vaine, & the practice of a foolish man; and consequently re∣jected of God, as a thing of no worth.

III. Concl. Hearing of Gods word, without practi∣cing what we learne by it; doth hurt the soule, by ag∣gravating of the sinne. This is proved.

1. From the rule of our Saviour; The servant, that knew his Lords will, and pre∣pared not himselfe, neither did according to his will, shall bee beaten with many stripes, &c. for to whomsoever much is

given, of him shall bee much required; and to whom men have committed much, of him they will ask the more. Luk. 12.47, 48. Consider here (1.) a doctrine, The servant that knew his Lords will, &c. and (2.) the proofe of it, for to whomsoever much is given, &c. And from both these the conclusion is, that where God giveth a man more meanes and better op∣portunities of learning and knowing Gods will, there he requireth the more duty; and will inflict the greater judgement, if it bee negle∣cted.

2. From those judgments, which GOD denounceth against them, which do not profit by his word, & other

meanes of grace. Such as these are, He that rejecteth me, & receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him at the last day. Ioh. 12.48. And, this is con∣demnation, that light is come into the world, and men loved darknes rather then light. Ioh. 3.16. And, If I had not come and spoken unto them; they had not had sinne: but now have they no cloke for their sinne. Ioh. 15.22. But it is a cutting sentence to this purpose, which wee reade Hebr. 6.7. The earth, which drinketh-in the raine, that cometh oft upon it, and bring∣eth forth herbs meete for them, by whom it is dressed, receiveth blessing from God. But that,

which beareth thornes and briers, is rejected and is nigh unto cursing, whose end is to bee burned. The sentence is allegoricall; the plaine sense is, that the men, upon whom GOD bestoweth much meanes of grace; if they be not fruitfull in good works, are lyable to the greater curse, by how much they have had the better meanes. The like is intended also by that parable of the vineyard, Is. 5.1, &c.

The summe that riseth out of all this, is, that the more meanes we have, the more duty we owe, and the more punishment wee shall suffer if wee neglect that duty. Whence againe it fol∣loweth that Hearing and

learning of Gods word, if they do not further our obe∣dience, they increase our judgement. It followeth from hence also, that all the goodnesse, which is in Hearing, is relative only; so farre forth as it furthereth our obedience and our kee∣ping of Gods word.

But now on the contrary, the doing of Gods will, is good in and of it selfe: it both pleaseth GOD, and maketh us an immediat en∣trance into the Kingdome of heaven. So S. Iohn saith, Blessed are they, that do his commandements, that they may have right to the tree of life, and may enter in through the gates into the City. Apoc. 22.14. And S. Peter, If yee

do these things, (saith he) ye shall never fall: for so an en∣trance shall bee ministred unto you abundantly into the ever∣lasting Kingdom of our Lord & Saviour JESUS CHRIST. 2 Pet. 1.10, 11.

These be the three con∣clusions, which serve for the explaining of the point. Lay them together, and ye have a full answere to the question. The question is, how and with what diffe∣rence Hearing & keeping of Gods word, do concurre to the procuring of our bles∣sednesse and happy being: and the answer arising from the premisses is, that they do concurre as joint causes or helps to happinesse, but in a much different maner.

They be not [causae coordi∣natae,] causes of equall and even respect, like two oxen that draw in the same yoke, or like two men that carie one burden betweene them. But they bee [causae subordi∣natae] causes whereof one is subordinat and serviceable to the other; like the needle and the threed, both which concurre to the sewing of a garment together; but the needle maketh the entrance, and the threed knitteth and conjoyneth the parts in one. Or, they be like the prepa∣rative and the medicine; both which are joint meanes for recoverie of health: but the preparative maketh way for the medicine, and the medicine it worketh

the cure. The substance of my speech is this; Hearing and Doing concurre, as joint helps of happinesse: but hearing maketh way for doing, and doing maketh entrance into glory.

And thus much may suf∣fice for the explication and proofe of the point pro∣pounded. The uses are:

Vse 1. Seeing hearing is of no use further then it helpeth us to the doing of Gods will; by this we may see the great follie of those men, who think highly of themselves, and preferre their owne zele before their neighbours, because they are frequent hearers, and skilfull talkers of Scriptures and religion, though in the

meane while their practice be not answerable. And such there have beene in all ages, and such there are too many in our age also. This is made good by some examples out of Scripture, & by their ap∣plication to our own times.

1. Ex. The first is that which we finde Ezek. 33.30, 31, 32. They speake one to an other, every man to his brother, saying, Come I pray you, and heare what is the word that co∣meth forth from the Lord. And they come unto thee (saith God to the Prophet) as the people cometh, and they sit before thee, as my people, and they heare thy words, but they will not do them. For with their mouth the shew much love: but their heart goeth after their cove∣teousnesse.

And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument. For they heare thy words, but they do them not. Note here (1.) their for∣wardnesse in hearing, de∣clared three wayes. 1. They invite and exhort ech other to goe and heare the Pro∣phet, when hee preached Gods word; Come, say, they, and heare, what is the word, &c. just as if men should now say one to an other, Come and let us go to such a Lecture, or let us go and heare such a Sermon. 2. they flock to the Prophet in mul∣titudes. They come, saith the Text, as the people cometh; that is, not dropping in,

one by one, but they throng-in by troupes. 3. They listen to that which is delivered. They sit (saith God) as my people: that is, devoutly and attentively, waiting what God will say unto them. And thus farre all is well, if it were as sincere in deede, as in shew it see∣meth to bee. This was the forwardnesse of this people. (2.) Note their backward∣nesse to do what they were taught. They heare thy words, but do them not: and with their mouths they shew much love; but their heart goeth af∣ter their covetousnesse. 3. Note Gods censure of this dea∣ling; Thou art to them as a lovely song of one that hath a pleasant voice, and can play

well upon an instrument. Hee meaneth, that they made the like use of the Prophet, that a man would do of a minstrell, and they heard his sermons, as a man would heare a plaie. Thus the Lord censured those hot profes∣sors among the Jews: and the like censure agreeth well to the speculative and talking hearers, of our dayes. They, that frequent Lectures, and flock after sermons, and gape after the preachers words; and yet, when they are gone home, are as ready to slander their neighbours, and as forward to speake evill of Government, and as watchfull to deceive Cu∣stomers, &c. as ever they were before: these bee the

hypocriticall Hearers, that Ezekiell speaketh of, who shew much love with their mouths, but their hearts go after their unlawfull lusts; and these be the deceitfull hearers, of whom S. Iames saith, that they deceive themselves. And of these I may say, They make no bet∣ter use of a preacher, then a man would do of a min∣strell: that is, to delight themselves with his voice, but not to follow his di∣rection.

2. Ex. The second ex∣ample, that fitteth this pur∣pose, is that in Ezekiell chap. 14. set downe at large in many verses together: but summarily comprised in the 7, and 8. verses. The words

are; Every one—which sepa∣rateth himselfe from me, and setteth up his idol in his heart, and putteth the stumbling block of his iniquitie before his face, and cometh to a Prophet to en∣quire of him concerning mee; I the Lord will answere him by my selfe. And I will set my face against that man, and will make him a signe & a proverb. &c. In this passage there are two things considerable: (1.) A case propounded con∣cerning the people. And (2) the answer that God maketh unto it. The case is this; It is supposed, that a man doth not only repaire to the Pro∣phets Sermons in publick, but besides goeth to him in privat, and asketh his di∣rection in points of religion

and Gods service: and yet this man setteth up an idol in his heart, and a stumbling block before his face: that is, he hath some one thing or other that he maketh his idol, loving and adoring it, & looking towards it, as the desire of his eyes, more then he loveth or adoreth the true God, whose word he cometh to enquire after. This is the case. Now the an∣swer that God giveth here∣unto, is, I will answere him by my selfe, I will set my face against him, &c. Applie wee this to our times, & it is thus much in effect. They, that pretend to be more zelous & religious then other men be; these do not only come to heare our sermons in pu∣blik,

but they desire also to have our counsell in pri∣vat, and propound cases of conscience, desiring our di∣rection therein. And it is a commendable course, and a ready way to gaine know∣ledge and understanding by. But if such a man, thus zelous in his way, do not∣withstanding set up an idol in his heart; that is, if he have a purpose, or do live in any knowen sinne against his conscience. God will meete with that man in his anger, and cut him off with the wicked, that never en∣quired after God.

3. Ex. A third example may be that spoken of by our Saviour, Luk. 13.26. They shall say unto me, (saith

our Lord) we have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not, whence ye are, depart from me all ye workers of ini∣quitie. And (as it is Matt. 7.22.) Many will say to me in that day (of the great judg∣ment,) Lord, Lord, have we not prophecied in thy name? and in thy name have cast out divels? and in thy name have done many wonderfull works? And then I will professe unto them, I never knew you: depart from mee, ye that work iniquity. Here I consider two things. (1) What these great pretenders to religion did alledge for themselves, and that was, that they had heard CHRIST himselfe

preaching unto them in his own person; yea that them∣selves did preach in his name, and (which is yet more) in his name had cast out divels. And hereupon they thought that they had a speciall interest in Christ and his Kingdome. (2.) I consider what our LORD answered to these allegati∣ons; hee denieth not, but that it was true, that they had heard CHRIST prea∣ching among them, and that they had taught and done miracles in his name: all this he grants to be true. But he denieth, that for any or all of these, they had any right in him or in his Kingdome; I never knew you; depart from me. And why? why, even

because ye are workers of ini∣quity. The application here∣of is obvious and easy. If men be workers of iniquity, that is, if they live in any knowen sinne which they will not presently forsake; no hearing of Gods word, though CHRIST himselfe were the preacher; nor no preaching of Gods word, though themselves were ho∣nored with that holy cal∣ling; no, nor no casting out of divels, as some even in our daies have pretended to do: neither any, nor all of these things, can gaine them a title to heaven, or a right to blessednesse & eter∣nall life. Let every good Christian then take heede, that himselfe be not caried

away, with errour of the wicked; who think highly of themselves for their hea∣ring of Sermons, and rea∣ding of Scriptures, and rea∣soning of religion. These are good, if they be well used, that is, if they be made to serve as meanes of pietie and a godly life: if they make us more just, & more sober, and more peaceable, and more charitable, and more conscionable in all our wayes and dealings; then they are the blessings of God, and prepare men by holinesse to a blessed life. But if they bee separated from sanctitie and a godly life; then the curse atten∣deth them, Depart from mee ye workers of iniquity; and,

Go ye cursed into everlasting fire, prepared for the divell and his Angels: from which God will deliver all them, that feare and serve him.

Vse 2. Seeing Hearing is of no further use, then as it fitteth us for doing; hence we have a good rule to judge of the goodnesse of a Ser∣mon by. For if hearing be no more worth then as it fur∣thereth us to doing: then preaching is of as litle worth, if it bee not fitted for the same end. The reason is, because preaching and hea∣ring, are both of them or∣dained for the same end: nor would there be any use of preaching if there were no neede of hearing. No man ever preached to an in∣fant,

because he wanteth wit to learn what is taught; nor will any man ever preach to the glorified soules, that bee in heaven, because they have no neede of teaching. Preaching onely is for this purpose, that men, who haue neede of instruction, may learne and make use of what is taught. And there∣fore, if that hearing bee vaine, which doth not further a godly life, then that preaching is no better then babling, which is not fit to beget godlinesse and vertue. And this note yeel∣deth us two practicall rules; one for the Preacher, and an other for the Hearers.

1. Rule. The rule for the Preacher is this, that in fra∣ming

and composing of his Sermon, he should aime at the peoples profiting in an holy life: & all his thoughts and words should be such, as may worke men to the obedience of Gods Law.

For confirmation hereof wee have Gods owne ex∣ample. Isa. 48.17. I am the LORD thy God, (saith hee) which teacheth thee to profit, and leadeth thee by the way, that thou shouldest goe. I note two things. (1.) When hee saith, I am the Lord, which teacheth thee, hee professeth himselfe to bee a preacher, whose office is to teach men the way of eternall life. And (2.) when he saith, I am the Lord which teacheth to profit: the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, as

Montanus rendereth it, [ad proficiendum,] so as thou majest profit by it, or, as the vulgar readeth it more plainely, though not so li∣terally, [docens te utilia] which teacheth thee profitable things; or, as Piscator para∣phraseth it, [apta ad prodes∣sendum,] such things as are apt or fit to profit them, in good∣nesse. And this, as a* 1.52 Lear∣ned Writer enlargeth the sense is, as if he should say, [non curiosa, non vana, non pomposa, & plausum cap∣tantia.] I teach thee, not curiosities, not vanities, not florishes, and such things as may gain praises and applause: but I teach thee, (saith the Lord Almighty) such things, as may bee for thy safety here,

and thy salvation hereafter. Thus the wise Lord, the great Pastor and shepheard of our soules, hath left us an example, that we who are Pastors in his Church, should follow his steps. And in these steps did the blessed Apostle tread, who in discharge of his duty, could say to his Scholars, I have kept back nothing that was profitable unto you. Act. 20.20. & v. 27. I have not shunned to declare unto you all the counsell of God. In w^ch sentences put together, it is worth the no∣ting, that first he saith, he kept back nothing that was profita∣ble, & then, saying the same thing over again, that he de∣clared unto them, all the coun∣sell of God. And hence the collection is easie, that there∣fore

the whole counsell of God, w^ch is to be declared & preached unto the people, is onely of such things, as are profitable to happinesse and a blessed life. And now, if any desire to know what these profitable things were, which he used to preach to Gods people; himselfe hath tould us elswhere, that the summe of his Sermons was, that men should repent, and turne to God, and do works meete for repentance. Act. 26.20. And Tit. 2.12. That deny∣ing ungodlines, and worldly lusts, they should live soberly and righteously and godlily in this present world: Soberly, by moderation in the use of temporall comforts; and righteously, by just and faire

dealing among men; and godlily, by serving God in the holy duties of religion. These were the profitable things which God taught the people of Israel, and the Apostle preached in the Christian Church.

And we that be the prea∣chers of Gods word, and dispensers of his mysteries, ought both to imitate God as dear children, Ephes. 5.1. and to be followers of the A∣postle, as hee is of CHRIST. 1 Cor. 11.1. And more par∣ticularly, as God himselfe taught his people profitable things; and as S. Paul taught his Auditors, to repent and turne unto God, and do works meet for repentance, and that they should live so∣berly

and righteously, and godlily in this present world: So our Sermons, both for the matter and the maner of them, should be such as that the Hearers may profit in piety and a godly life, and by serving God in holinesse and righ∣teousnesse, may be brought to heaven & eternall glory. And therefore, when wee are at our Studies, framing our Sermons in privat, and when we are about to utter them in publik; wee should reflect our thoughts upon every part or passage of our meditations, questioning with our hearts (God and our owne consciences being the Judges of our thoughts;) whether such a point in the

Sermon, or such a sentence in our discourse, be apt to minister grace to the hearts of the hearers; and such as may further them in the du∣ties of a good life, and in one kinde or other help forward their salvation and happinesse. And if we finde any thing more then this, or otherwise then thus, wee may and ought to blot out that, and cast it away as be∣ing either pernicious, or at the best, but superfluous and idle. This course, if wee hold both in penning of our Sermons and in delivering of them; we shall approve our selves as good Ministers of JESUS CHRIST, and may in so doing both save our selves, and them

that heare us. God direct both our hearts, & tongues, so to preach CHRIST, that we prove our selves to bee the servants of our people for JESUS sake.

2. Rule. The second rule is for the Hearers: and that is, that because a Sermon is no more worth then so farre as it furthereth men to an holy life; therefore they should desire to heare such Sermons, and ever judge them best, by which them∣selves may be made better. This rule is to be the more regarded, because in all ages it hath beene so much neg∣lected. For first looke into the olde Testament, and consider the times before our Lords Incarnation; and

there ye shall finde that the people of those times were rebellious, lying children, that would not heare the Law of the Lord. They said to the Seers, See not; and to the Prophets, Prophecie not unto us right things. Speake unto us smooth things, Prophecie deceits. Is. 30.10. And if a man walking in the spirit, and falsehood, do lie, saying, I will prophecie unto thee of wine & of strong drink, hee shall even bee the Prophet of this people. So saith the Prophet Mic. 2.11. and he meaneth, that if a man should pretend to be sent of God, and take upon him the office of a preacher; and should withall preach libertie for their lusts, and a freedome to follow their

owne wills: this would be the onely man in their esteeme and reckoning They would praise him and paie him, and follow him from towne to towne, and from one parish to an other. Againe, looke into the new Testament; and there yee shall heare our Lord telling the men of his time; I am come in my Fathers name, and ye receive me not: if an other shall come in his own name, him ye will receive. Ioh. 5.43. And S. Paul telleth us of after∣times, that men would not endure sound doctrine, but af∣ter their own lusts would heap to themselves teachers, having itching eares; and would turn away their ears from the truth, & would be turned unto fables.

2 Tim. 4.3, 4. Where (1.) when he saith, Having itch∣ing eares; he meaneth, that they delight to have their eares tickled with such speeches, as may please the fansie: as on the contratie the Poet saith of unpleasing speeches,* 1.53 that they bite and grate the eares of men. (2.) When hee saith, that they desire, Teachers after their owne lusts, he meaneth they desire such, as will preach what they please, and will say that is truth, which themselves fansie to be so, or at least, which they wish were so. (3.) When he saith of these men, that they heape such Teachers; he intimateth that they are not contented with one or two, such as

God and the Church hath appointed to bee their Pa∣stors, but they runne from place to place, and single out such men for their masters, as is agreable to their owne humors. This the Apostle did fortell of the later times: and into these times are we now fallen.

For first same there bee, who delight in fine phrases, and wittie turnings: and if they heare such a one, they entertaine him with Hems of applause. But when Leo∣sthenes made such a like wordie speech,* 1.54 to the Athe∣nians, Phocion said his words were like the Cypresse tree, which is goodly and faire to see to, but beareth no fruit. And so, I think, the men

who most admire such flo∣rishes of witt, can hardly say what fruit of godlines they finde in them. Others de∣light in men, that do glance at autoritie, and in a can∣ting kinde of language, which their followers know whereto it tendeth, do nible at the orders of our Church, and the Govern∣ment of the present State. Such a man, if he bee once heard speake in a pulpit, is followed all the town over. Nor is it any marvell: for it hath beene found true in all ages, that nothing is more pleasing to the multitude, then to heare themselves flattered, & their superiours traduced and slandered. See an exāple in Absalom, & the

people of that time. Absalom (saith the Text) rose up earely, and stood by the side of the gate. And it was so, that when any man, that had a con∣troversie, came to the King for judgment; then Absalom called unto him and said—See, thy matters are good and right, but there is no man deputed of the King to heare thee, Absalom said moreover. Oh that I were made a Iudge in the land, that every man, that hath any suite or cause, might come to mee and I would do him justice, &c. So Absalom stole the hearts of the men of Israel. 2 Sam. 15:2, 3, 4, 5, 6. In this Scripture wee may note two things, (1.) the practice that Absalom used: and (2.) the successe that it found. His practice

was in three things. 1. Hee flattered the Commons, See, thy matters are right, and ver. 5. he gave them his hand. 2. Hee accused the Govern∣ment, There is no man (saith hee) deputed of the King to heare thee; Hee meaneth there was no man, to decide his cause and to do him justice: He did not, nor could not for shame say, that the King did them any injustice; but by accusing his officers, and complaining of those that were about him, he brought the Kings Government into dislike with the people. 3. Hee wished for better Coun∣sellors and Judges, that would right the poore Com∣mons; Oh that I were made

Iudge in the land, that men might come to me, and I would do them justice. Such like was the practice of Absalom. (2.) But how succeeded it? why, he stole away the hearts of the people, made them ill affected to the State, and the conspiracie was strong: for the people increased conti∣nually with Absalom, as it is ver. 12. Thus it was in times past: we cannot expect any other thing in our dayes, but that if men of place, es∣pecially if preachers shall shew themselves popular, humoring the people and slandering the State, this will bee a pleasing way to the multitude: and if a King were as good as David, and Bishops as good as the Apo∣stles,

this course would steale away the hearts of the people, from the obe∣dience of King and State. And it is the great iniquitie of the common sort, that they delight in such per∣verse Teachers. Such men are here to be admonished, that when they come from such Sermons, they think with themselves, how they have thereby profited in grace and goodnesse; what good duty they have learned to performe, what sin they have learned to subdue, or what rule they have learned to better their lifes by. I onely add this more, that if they or if any man be not edified by our Sermons, and made more holy and more

just and more sober; then is our preaching in vaine, and their hearing is in vaine, & in vaine it is to them, that God reveiled his will to the world: and better it were that Preachers were dumb, and people were deafe, then that they should abuse Gods word, in such a vaine man∣ner.

Vse 3. Seeing hearing, and learning, and knowing of Gods word, is only so farre good, as it helpeth us to do what God doth command; but Doing of Gods word is acceptable in it selfe, and by it selfe profitable, as an immediat condition, for en∣trance into Gods Kingdom: hence wee learne, how ne∣cessary the keeping of Gods

word and commandements is. The young man in the Gospell asked of our Savi∣our, Good master, what good thing shall I do, that I may have eternall life? and our Lord answered him, If thou wilt enter into life, keepe the commandements. Matt. 19.16, 17. David asked of God, Lord, who shall abide in thy Tabernacle, & who shall dwell in thy holy hill? and the Lord answered him, Hee that walketh uprightly and worketh righteousnesse, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doth evil to his neighbour, &c. Ps. 15.1, 2, &c. And so ask of Isai, how yee may fast to please God; and hee will answere, It is to loose the

bands of wickednesse, to undoe the heavie burdens, and to let the oppressed go free—to deale thy bread to the hungrie, to bring the poore, that are cast out, to thy house, when thou seest a naked man, to cover him, &c. Is. 58.6, 7. Ask of Micah, Wherewith thou shalt come before God, to please him: and he will answere, What doth the Lord require of thee: but to do justly, and to love mercie? &c. Micah. 6.6, 8. Ask of S. Peter, who it is, that is accepted of God; & he will answere, It is he that feareth God and worketh righteous∣nesse. Act. 10.34. Ask of an Angell from heaven, who is a blessed man, and he will answere, Blessed are they, which do his commandements,

that they may have right to the tree of life, and may enter in, through the gates into the Citie. Apoc. 22.14. And what∣soever other like question ye shall ask, the Scriptures will still give you the like answere. It is not inough to heare the word: for hearers, if they be not doers also, de∣ceive themselves. Iam. 1.22. It is not inough to know Gods will: for the servant that knoweth his masters will, and doeth it not, shall be beaten with many stripes. Luk. 12.47. It is not inough to professe CHRIST with great zele: for not every one, that saith, Lord, Lord, shall enter into the Kingdome of heaven, but hee that doeth the will of my Fa∣ther, which is in heaven, saith

our Saviour. Matt. 7.21. It is not inough to fast for sin: for to them who fasted to strife and debate, and to smite with the fist of wickednesse, it was said from heaven, yee shall not fast, as ye do this day, to make your voice to be heard on high. Is. 58.4. It is not inough to preach the Gospel: for if a man do not keep under his body, and bring it in sub∣jection, after he hath preached unto others, himself may prove a cast-away. 1 Cor. 9.27. Fi∣nally, it is not inough to prophecie, and work mi∣racles, and cast out divels: for unto many such Christ will say at the last day, I never knew you, depart from mee, yee workers of iniquitie. Matt. 7.22, 23. In all which

speeches and sayings, there is still walking and working and doing: and without do∣ing of good, there is no ob∣taining of life. Therefore, deare Christians, what ever yee do else, be sure yee do Gods will, and keepe his commandements: do your duty to God, by performing his services of religion; do your duty to men, by ob∣serving justice and true dea∣ling; do your dutie to your selfes, by watching over your owne soules, that yee may take all opportunities of well-doing. This do, and your soules shall live. And so I end these Meditations with the words of the Text, Blessed are they, that heare the word of God and keepe it.

Notes

• * 1.1

  Luke 11.28.
• * 1.2

  Socrat. hist. l. 4 c. 18. pag. 660. Rosw. de vitis Pa∣trum l. 3. num. 164 pag. 524. v. etiam l. 1. c. 3. in vita S. Pe∣lagiae. pa. 377. de Nonno Episcopo.
• (a) 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Climac. Grad. 4. pag. 49.
• * 1.4

  1 Tim. 4.15.
• (a) 1.5

  Eccl. 1.16. &c.
• (b) 1.6

  ca. 2.1, 2.
• (c) 1.7

  ca. 2.3. &c.
• (d) 1.8

  ca. 4.9. &c.
• (e) 1.9

  ca. 6.3. &c.
• * 1.10

  Tam ma∣gnum est gaudium coelestis patriae de Deo, ut non pos∣sit con∣cludi in homine: & ideo homo in∣trat in gaudium illud in∣compre∣hensibile, & non in∣trat gau∣dium il∣lud in hominem velut compre∣hensum ab homi∣ne. Ca∣jet. in Mat. 25.23.
• * 1.11

  Come ye bles∣sed of my Fa∣ther.
• (a) 1.12

  Job 1.
• (b) 1.13

  Job. 29.21. &c.
• (c) 1.14

  Job. 30.1, 9, 10.
• * 1.15

  Luke 12.33. Luk. 16 9.
• * 1.16

  August. Solilo{que} ca. 1 n. 3.
• * 1.17

  E••a Do∣mine: moriar, ut te vi∣deam; vi∣deam, ut hic mo∣riar. No∣lo vivere, volo mo∣ri; dissolvi cupio, & esse cum Christo.
• * 1.18

  A letter written to ones friend in his sick∣nesse: in the midst of Master Smiths Sermons.
• * 1.19

  Suffr. de 2. art. thesi 5. pag. 30.
• * 1.20

  Indivi∣duo ne∣xu.
• a 1.21

  Bux∣torf. de Abbrev. Hebr. tit. de Paras∣chis. pag. 249. Jo. Gerhard. Epist. de∣dic. prae∣fixā ho∣miliis do∣minical. Sera••. in Maccab. pag. 613, 614. Lo∣r••n. in Deuter. 31.10, 11, 12, 13.
• b 1.22

  Cassian Institut. li. 2. c. 6. & Gaz. ibid.
• * 1.23

  Athanas. in vita S. Antonii pag. 445.
• * 1.24

  August. Confess. lib. 8 cap. 12. pag. 37.
• * 1.25

  Gen. 11.7, 8.
• * 1.26

  Deut. 31.9, &c.
• * 1.27

  Manna. Sacerd. de Baptis. pag. 38.
• * 1.28

  Admo∣nit. in B. White-gifts booke pag. 579.
• c 1.29

  M. Jo. Downe in a Trea∣tise of the Effi∣cacie of Reading.
• * 1.30

  Quintil. lib. 11. cap. 3. pag. 666. Plin. l 2. epist. 3. Valer. Maxim. l. 8. c. 10.
• * 1.31

  Serar. in Josh. l. 2. pag. 289. &c.
• * 1.32

  Luk. 4.16, 17, 18, 19, 20, 21.
• * 1.33

  1. Pet. 1.12.
• (a) 1.34

  Iam. 2.4, 11.
• * 1.35

  §. 1.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  Rivet in Exo. 20.8 pag. 157. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 5.12. est à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est, servare si∣ve cōser∣vare, etiā tenere, retinere, quod fit memoriâ: indicatque hoc verbum curam, sol∣licitudinem & diligentiam, ne emittatur vel effluat aut ex∣cutiatur, quod observandum est. Hoc sensu verbo custo∣diendi vel servandi usus est Dominus, Beati qui ver∣bum Dei audiunt, & custodiunt illud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luc. 11.28.
• * 1.38

  So the Originall hath it: & so the vulgar la∣tin, Iuni∣us, Vata∣blus, &c. do render it: though our En∣glish Trā∣slation, I know not upon what mis∣take, doth add the word (all) that cōfirmeth not all the words of this Law, which is agreable to the meaning, but not to the words.
• (a) 1.39

  D. Abbot, true Ca∣tholik, cap. 11. pag. 281.
• (b) 1.40

  Aug. de verb. Domini, Serm. 5. cap. 6, pag. 91.
• (c) 1.41

  De Temp. Ser. 45. cap. 3. pag. 215.
• * 1.42

  Ephes. 2.1, 3.
• * 1.43

  Deut. 27.26.
• * 1.44

  1. Cor. 10.13.
• * 1.45

  §. 2.
• * 1.46

  I meane a worthi∣nesse, which maketh a man fitt to receive a favour; and not a worthi∣nesse, which maketh him able to de∣serve it.
• * 1.47

  Mortua quinet••ā jungebat corpora vivis, Compo∣nens ma∣nibusque manus, at{que} ori∣bus ora: (Tormēti genus) & sanie ta∣boque fluentes, Cōplexu in misero longâ sic morte necabat. Virgil. Aeneid. lib. 8. pag. 318. ver. 26.
• * 1.48

  Barth. Casaus Narrat. Regionū Indic. de Cuba in∣sula, pag. 41.
• * 1.49

  〈2 lines〉〈2 lines〉
• * 1.50

  Matt. 6.20. Luk. 14.14.
• * 1.51

  Ordi∣narium docendi munus Beza.
• * 1.52

  Corn. à Lapides.
• * 1.53

  Quid opus est teneras mordaci radere vero Auricu∣las?
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plu∣tarch. Apoph.