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.

CAP. XIV.

Duties to bee performed after our hearing.

[Cap. 14] HAving hitherto spoken of the two first sorts of duties; I come now to the third, namely duties requi∣red after our hearing is en∣ded. And for this purpose I have not many rules to insist upon: this one shall suffice.

Hee that will profit by a Sermon, shall do well, after the Sermon is ended, to call to mind what he hath heard, & then to consider of things more distinctly and with more leasure. For in the time of our hearing, because our

mindes must go along with the Preachers tongue, wee want time to pause and con∣sider and weigh what wee heare: the most that we can do, is but to think and con∣sider, which of the things delivered, may bee fit for our use. The hammering and the fitting of them, is left for afterward, when we may have more time to sift and examine them more ex∣actly. This course wise men use to observe in other the like cases. When they read things in haste, they folde down a leaf or make a mark in the margin of the book, that they may read the place over againe at more leisure: & when the time & occasi∣on serveth, they consider of

those remarkable passages. And so after we have heard the word preached or read, and have marked out for our selves, those which see∣med the most usefull say∣ings: it will bee profitable, to take a time to think on them againe in our privat houses. This the Learned think was resembled by that of Moses his Law, where those beasts, are onely al∣lowed for cleane beasts, which did chew the cudd. Levit. 11.3. So(a) 1.1 Prosper, The Hearer of GODS word ought to be like to those beasts, which because they chew the cudd, are therefore said to bee cleane. And like unto such beasts good Hearers are in two things. 1. Because,

(b) 1.2 as those beasts, while they eate, do let downe into the maw, the meat half chewed; and after they have done eating, do draw it up againe into the mouth, and grinde and chew it better: so men must first heare, and after∣ward recall and consider what they have heard: the first whereof is like the first eating of the meat, and the later is like the chewing of the cudd. Secondly, good Hearers are like such beasts, because, as the beasts, which ruminate or chew the cudd, are reckoned for cleane beasts; so GOD doth ap∣prove and allow those men,

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which first heare, and then ruminate and consider what they have heard. This pra∣ctice is further proved to be good, 1. from grounds of Scripture, and 2. from the benefit which we may reap by it.

I. From grounds of Scrip∣ture. For in them we finde, that after S. Paul had given instructions to Timothy con∣cerning his duty, he addeth for conclusion, Meditate on these things. 1. Tim. 4.15. &, Consider, what I say, and the Lord give thee understanding in all things. 2. Tim 2.7. And so David often professeth of himselfe, that his practice was to meditate on Gods word. Psalm. 119.15, 23, 48, 78, 148: and setteth it down

as a note of a blessed man, that hee doth meditate in the Law of the Lord. In like sort it is said of the blessed Vir∣gin, that shee kept all the things that were spoken to her by the Shepherds, and pondered them in her heart. Luk. 2.19: and ver. 51. after our Saviours disputing with the Doctors, and his an∣swer concerning the doing of his Fathers businesse; it is said, that she kept all these sayings in her heart: Mea∣ning, that shee noted and marked them, when they were spoken, and afterward laid all together, & conside∣red the purpose of God in them for mans salvation. By all this wee see, that holy men of God have not con∣tented

themselves with bare hearing & reading of Gods word; but have meditated and considered of it after∣ward with more leisure. Now of all the times that may be imployed about this service, none is more fit, then within a little while af∣ter our hearing. And this time is therefore most use∣full; partly, because the me∣mory is then most fresh, and best able to give an account of what hath beene heard; and partly, because present meditation and considerati∣on, will both confirme the memory, and prepare the heart for performance in the time to come.

II. There is much be∣nefit to bee reaped by this

practice. For,

1. It will better our know∣ledge, and make us to under∣stand things more fully and perfectly. For in hearing, many things escape us through haste, which after∣ward may bee observed and understood in our second and more serious thoughts. For example, in our hearing, while we mind the particu∣lars in severall, the depen∣dance and connexion of the parts, do many times over∣slip us, which upon a second review (especially time of consideration being allow∣ed thereto) we may easily discerne; and thereby un∣derstand the whole dis∣course more distinctly and fully. 2. In the Sermon or

in the Chapter read, there may happen some hard words, and dark sentences, and deepe reasons; which on the sudden wee cannot, but with a little labour and meditation, we may appre∣hend and discover. 3. There are in every Sermon lightly some testimonies of Scrip∣ture, and some arguments from nature and reason, the soundnesse or emptinesse whereof appeare not for the present. For light reasons set foorth with fine words, and a gracefull delivery, do at the first please, yea, trans∣port a vulgar Hearer: where∣as if they were turned out of their Rhetoricall coat, and shewed in their naturall fea∣ture, (as in the rehearsing of

them by the Hearers, they will be;) then the vanity of them will bewray it selfe. And so on the contrary, ma∣ny a sound argument, or so∣lid reason, mooueth not the hearers, when it is delive∣red; because they cannot on the sudden dive into the depth of it; which by after thoughts they may under∣stand. From whence it is, that some mens Sermons, seeme better in the repetiti∣on, then they did at the first hearing; because now they are better understood, then they were before. In these respects, whosoever shall imitate the commendable example of the Bereans, who when Paul had ended his Sermon, searched the

Scriptures, weighed the alle∣gations, considered the cir∣cumstances, and marked how every thing was pro∣ved and confirmed: that man will gaine both an in∣crease of his knowledge, and a confirmation of his faith, as the Bereans did; especially if he meet with a solid Preacher, such as Paul was. Let this then bee the first benefit of recalling, what we have heard; it furthereth our knowledge and under∣standing.

2. The second is, that it will be an help to our memo∣rie, fastening and imprinting therein, the lessons that were delivered. And this it will do, for these causes, and in these respects.

(1.) The repeating of what we have heard, is a se∣cond presenting to our minds of those lessons and instructions which we have heard: and the oftener they be presented to the minde, the better they will bee fa∣stened in the memory; eve∣ry act of the understanding working upon the memory also. And therefore, as the second blow driveth the naile deeper then the first did; so this second repre∣senting of things to the minde, and by the minde to the memory, will keep a better remēbrance of what we haue learned.

(2.) The memory is here∣by helped also, because in the first hearing the mate∣riall

points, were clothed & covered (as wee may say) with many words of ampli∣fication and enlargement: which though they had their use for moving of af∣fections, yet are some hin∣derance to the memorie, which is lesse able to trea∣sure up necessary points, when they are cumbred with so many circumstāces. But in our after thoughts, when wee consider againe what wee have heard, wee may single out the bare matter from the Rhetorick, and lay the necessary points by themselves alone: and then they will not onely be contracted into a narrower roome, more easie for the memorie; but besides, each

thing will appeare in its due order and place, which will help the memory to remem∣ber that, which otherwise it would have forgotten. For if it should forget the par∣ticulars, taken severally and apart, yet the very depen∣dance and connexion that one thing hath with ano∣ther, will help to bring all to remembrance. For con∣clusion of this reason, I con∣sider that sentence of the Apostle; Therefore we ought to give the more earnest heed to the things that we have heard, lest at any time wee should let them slip. Heb. 2.1. In these words, these things are con∣siderable for our purpose. (1.) When he saith, We must give earnest heed, he meaneth

that wee must meditate and consider with diligence and care. (2.) When hee saith, we must give heed to the things which wee have heard, he implieth, that this inten∣tion of minde, and this heed that is required, is a thing that followeth after our hea∣ring. We must [now] give heed to the things, which we have [formerly] heard. (3.) When hee saith, Wee must give heed, lest wee let them slip: hee intimateth, that if we do not afterward heed what before we heard, we may quickly like leaking vessels, let all runne out that hath beene powred into us. And therefore, as I said be∣fore, that Attention in hea∣ring, is like the plough that

openeth the ground for re∣ceiving in of the seed: so now I may as truly say, that Meditation and recalling of what wee have heard, is like the Harrow, which breaketh the clods, and co∣vereth the seed sowen, that it may bee kept from the fowles of the aire, that would eat it up. Thus this ruminating of what we have heard, helpeth to confirme the memorie: and remem∣brance is so necessary for our profiting by the word; that without it all is lost, that was gained by our hearing. He that forgetteth what he hath heard, is like a man, that earneth wages, and put∣teth them into a broken bagge: or like one with a weak sto∣mach,

who casteth up his meat, as soone as hee hath taken it in: that is, all of them take paines without profit; because they keep not what they have gotten. The conclusion is, if wee meane to profit by our hea∣ring, wee must recall what we have heard.

Ob. But some perhaps will say, that their memories are fraile, and they cannot call to minde that which they have heard: when they be∣think themselves of the Ser∣mon, they can remember nothing, or nothing to any purpose, that the Preacher did say.

Ans. To these men I have three things to say.

(1.) That men & women

most times do laie the blame upon their memories, when indeed the fault is in their own negligence and careless∣nesse. For even those men, who complaine of weak me∣mories, yet when they have made a bargaine, can relate all the passages; and if they heare a plaie or an enter∣lude, they can tell by heart the merie jests contained in it; & if ye tell them a story of their forefathers kinred, and their noble descent, this they can repeat over with readinesse and perfect me∣mory; and if ye should di∣rect them to a treasure, that laie hid in a field, they would neither forget the place, nor the way that lea∣deth to it. Only, when they

heare instructions concer∣ning heaven and salvation, Here their memories faile them: and they can remem∣ber nothing. And what can bee the reason hereof, but that their care of heaven is lesse then their care of the world? Tullie, when some objected, that olde age was forgetfull, answered, [Om∣nia quae curant, senes memine∣runt,] Olde men do remember al that they care for: never did any of them forget, where he laied his money, or what bargaine hee had made. And so I may say of these men, [Omnia quae curant, meminerunt,] they do not forget any thing that they care for: their money, their bargains, their pleasures;

these things they can re∣member, and if they forget the instructions of GODS word alone, it is a shrewd argument, that they care but a little for them. Let them amend their affection to godlinesse and Gods ser∣vice, and then their memo∣ries will everie day grow better, and will bee as able to remember the things of God, as now they are to remember the things of the world.

(2.) I say, It is true, that all mens memories are not alike good. For some mens memories are ill disposed by nature, others are weak∣ned by sicknesse or olde age, & others are deaded through intemperance and ill diet.

And if any man be disabled by these or any other acci∣dent, so that indeed hee cannot remember, what he doth heare; I must needs say that man wanteth a great help to godlinesse, which others do enjoy. But yet not∣withstanding, if he do his endevour, both for the hel∣ping of his memorie, and for recalling to minde, that which hee hath heard; hee may comfort himself in this, that our God, whom wee serve, is gratious, and will not require more of his ser∣vants, then hee hath made them able to performe. But as the Apostle said of libera∣litie, and almsdeeds, If there be a willing minde, it is accep∣ted according to that which a

man hath, and not according to that which hee hath not. 2 Cor. 8.12: So it is true of all duties and good perfor∣mances; if there be a willing minde so that we performe what we are able to do, God accepteth of our endevours, though they be weak and poore in the performance. And therefore he or she who complaineth of a weak me∣morie, should first take care, that the defect be not in his own negligence or disorder∣ly carriage; as namely, be∣cause hee did not attend, when hee did heare; or be∣cause hee doth not rubb up his memorie, and call it to account, after he hath heard; or because hee did or doth entertaine idle thoughts of

by-businesses, when hee should minde the instructi∣ons that were given him. And if the defect be not in himselfe, hee may comfort himselfe in GODS mer∣cie, which is nor denied to them, who endevour to serve God in sinceritie and truth.

(3.) I say, It may be that a tender conscience may in this case think worse of him∣self, then there is cause. For perhaps he remembreth not the words, but hee can re∣member the matter, and speak of it in a ruder phrase of his owne; or perhaps he cannot remember any or∣derly processe concerning the matter, but yet he can tell, that such a sin was con∣demned,

and such a duty enjoyned, by which he is perswaded to serve GOD better; or perhaps againe, when he beginneth to think, nothing will come to his minde, & yet if one should question him concerning this or that point handled in the Sermon, or, if him∣selfe should have occasion to practice it in his course of life; he could then call to minde, that he had heard it and can tell now how to make use of it. And if there be but thus much, it is not to be accounted as nothing. Tender consciences, who disquiet themselves with feares for their disabilitie of memorie, may consider of a storie related in the lifes

of the old Fathers.(a) 1.3 The storie is this; One of the fra∣ternitie came to the old Fa∣ther; and, Father, said he, I do often desire of the ancient fathers some instruction for the good of my soule, and whatsoe∣ver they tell me, I forget all. The olde man had two emptie vessels, and bade him bring the one, and powre water into it, and wash it cleane, and then powre out the water, and set it up clean in its place. Which when the young man had done accordingly, hee de∣manded,(b) 1.4 Which now of the two vessels is the more cleane? The yong man answe∣red,

that into which I powred water, and washed it. And then the old father replied, So, my son, is the soule which of∣tentimes heareth Gods word: though it remember not, what it hath heard, yet it is more cleansed from sin, then that soule that never came to heare at all. And so, if any man or woman among us have a weak memorie, and cannot give so good an account of a Sermon, as others can do; they must doe their ende∣vour to amend their imper∣fections, and if still they come short and faile of their desire, yet they may com∣fort themselves with this thought, that all is not quite lost, but somwhat sticketh in the minde, which though

it appear not at the present, yet may do them good for afterward; as the vessel, into which the water was pow∣red, was cleaner & moister, then that which stood drie, without any water powred into it at all. The conclusion of this point is, Let men do their hearty endevour, and not frame excuses of weak∣nesse, when it is their owne idlenesse and want of affecti∣on to the work: and then I dare say, that no mans or womans memorie is so bad, but though they cannot make any orderly repetiti¦on of their hearing, yet somewhat is laied up in them, which when occasi∣on is offered, will shew it self, and may direct them

by a holy life to eternall glory. And thus much for the second benefit, which is the helping of memory or remembrance.

3. A third is, Our re∣calling to minde after Ser∣mon, what we heard in the Sermon-time, will bee a meanes to better our judg∣ment, and will enable us to fee, what passages are useful and profitable for a godly life. For if wee think, that every passage in a Sermon doth alike profit us, as it doth please us, wee greatly deceive our selves. For in common experience we see, that fine and well shaped clothes, put upon a mis∣shapen body do make him seeme more handsome to

a vulgar eie, then the come∣liest man, that is clothed in rags. And so elegancie of phrase, and cadencie of sentences, and lively expres∣sions of the minde, especi∣ally being graced with com∣liness of gesture also (which things are the ornaments and the attire of a Sermon;) do usually more cary away the eares and hearts of the vulgar, then sound rules and solid reasons possibly can do. But now, if a man would know, which of the two is the more personable and better proportioned man, hee must strip them both out of their clothes, and then hee shall see them such as indeed they be. And so, if our Hearers would

know what is solid and sub∣stantiall in our Sermons, they must turne them out of their attire of utterance and eloquence: and then they may see what profitable notes they containe, that may further a godly life. If there be any thing that may serve either to reforme our manners, or to make us wiser to salvation: that is sound doctrine. But all o∣ther words or things, that some way or other further not this end, they are either but empty shews, or at the best but externall orna∣ments. And if thus men de∣sire to trie and examine the goodnesse of a Sermon; no∣thing is more fit for that purpose, then is Repetition

and after-consideration of what wee have heard. For then and at such a time, the matter and substance of do∣ctrines debated, will offer themselves with ease to a faithfull memorie; when the outward ornaments of eloquence and gesture will faile us, do what wee can. And so, hereby we shall bee enabled to see each limme, and each joint, and each si∣new of a Sermon, in its na∣tive and and proper shape; so our selves bee carefull to view and consider the parts thus dissected, and presen∣ted to the view.

Object. But some perhaps will say. What? and do yee then condemne or debase eloquence and action, the

gracefull vertues of an Ora∣tion?

Answer. I answere no, in no wise. I commend them and reckon them as grace∣full ornaments, that serve to beautifie true doctrine, as I would commend hand∣some clothes that adorne a mans body. For as comely clothes put upon a well-fa∣voured person, do make him more lovely and amiable to the Beholders; so eloquence and utterance, when they do attend and wait upon sound doctrine, do com∣mend it to the Hearers, and may induce them to em∣brace it. This I acknow∣ledge, as to be true, so to be a great vertue in a Sermon. But yet I would have men

wise to distinguish between the clothes and the person of a man; or else they can∣not discerne his ability for each service. And so, much rather do I desire that Christians should put a dif∣ference betweene substance of doctrine and ornament of speech, the one being that which putteth life of grace into his actions, and the o∣ther onely that which may moove him to go on the fa∣ster in his way. The conclu∣sion is, If any would judge throughly of a Sermon, hee must do by it, as the Lacede∣monian did by the Nightin∣gale. Hee having caught the bird alive, thought hee had gotten a fine dish of meat, but when hee had stript her

out of her feathers, he found a bare and a leane carcase: and then hee gave this ver∣dict of her [Vox es,* 1.5 & praeter∣ea nihil,] Thou hast a sweet voice for singing, but no meat to satisfie hunger. And so, when the feathers are pulled off, it may be discer∣ned whether in a sweet tu∣ned Sermon there bee any thing else, beside a pleasant voice. And thus I have done with this duty of recount∣ing usefull things after our hearing.

Notes

• (a) 1.1

  Audi∣tor verbi fimilis esse de∣bet ani∣malibus, quae ob hoc, quia rumināt, munda esse di∣cuntur. Prosper. senten. ex August. nu. 193.
• (b) 1.2

  Quū audit, fit similis edenti; quum ve∣rò audita in me∣moriam revocat, fit similis ruminan∣ti. Prosp. ibid. and, In ipsa ruminati∣one, in qua sig∣nificat Deus munda animalia, hoc vo∣luit insi∣nuare, quia om∣nis ho∣mo, qui audit, sic debet in cor mit∣tere, ut nō piger sit ea co∣gitare: ut quando audit, similis sit manducanti; quum autem audita in me∣moriam revocat, & cogitatione dulcissimâ recolit, fiat simi∣lis ruminanti. Ruffin. in Psal. 45. in fine, pag. 107. Vide Chrys. hom. 21. ad populum Antioch. in principio, pag. 263.
• (a) 1.3

  Quidā frater dixit ad Senem; Ecce Ab∣ba, fre∣quenter interrogo seniores Patres ut dicāt mi∣hi como∣nitionem pro sa••ite animae meae, & quicquid dixerunt mihi, ni∣hil reti∣ne••. Erāt autē Seni duo vasa vacua; & dixit ei Senex, Vade & alfer unū ex illis vasis, & m••tte a∣quā, & la∣va illud, & effūde, & pone nitidum in locum suum.
• (b) 1.4

  Quale est ex utrisque mun∣dius? Respondit frater, Ubi aquam misi & lavi. Tunc Senex dixit ei, Sic est & anima, fili, quae frequenter au∣dit verba Dei: quamvis nihil retineat ex his quae interro∣gat, tamen plus mundatur, quam illa, quae non requirit. Rosw. de vitis Patrum, lib. 3. num. 178. pag. 526.
• * 1.5

  Plutareh. Apoph. Lacon.