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.

RULES OF RIGHT HEARING Gods word.

HAVING alrea∣dy spoken of the use and ne∣cessity of Hea∣ring; it will be seasonable to say somewhat of the right maner of hea∣ring. For the best work that is, may bee marred by the misdoing of it. For avoiding of which error in this duty of hearing, our Lord hath given us a short caveat, Luk. 8.18: where he saith, Take

heede how ye heare. And this caveat, being propounded in brief by our Saviour, I purpose, Gods Spirit assisting me, to enlarge with some few notes agreeable to the Text: intending thereby so to regulat our hearing, that wee may profit by it in the duties of Gods service.

1. First then, when our Saviour saith, Take heede how ye heare, hee implieth in this word [how,] that we must regard as well the maner as the matter of the duty: the good work is not inough, unlesse it bee done well. 2. When he saith, Take heede how, &c. this word [Take heede] implieth two things; (1.) that there is dāger of erring in this duty,

and that unlesse we be warie wee may doe it amisse: and (2.) that by heedful∣nesse, the danger may bee prevented. For caveats are needlesse, where there is no danger; and fruitlesse where they do not help to avoid the danger. And these 3. the maner of doing, the dan∣ger of mis-doing, and the profit of warinesse in the do∣ing; are the points, on which I meane by Gods grace to insist.

CAP. X.

In the doing of good works, the maner is to bee respected, as well, as the matter.

[Cap. 10] OUR Saviour here giveth us a Ca∣veat concerning our manner of hearing: & this caveat will appeare to bee the more full of reason, if we finde that the like rule is to bee observed in other the duties of Gods service. And that so it is, may be proved thus:

I. In Scriptures, as God commandeth the dutie, so

he commandeth the due ma∣ner of doing it also. For ex∣ample, hee doth not onely command us to pray but re∣quireth also, that wee pray in faith, & without wavering. Iam. 1.6. And with fervencie and without fainting. Iam. 5.16. and Luk. 18.1. Againe, he doth not onely command us to reade, but that in rea∣ding wee mark and consider. Matt. 24.15. And so hee doth not onely command us to heare, but that we hearken to his words, and let them sink downe into our eares. Luk. 9.44. and Act. 2.14. Nor doth he only command us to give almes, but besides, that we do it cherefully, not grudgingly nor of necessitie, nor for the praise and ap∣plause

of men. 2 Cor. 9.7. and Matt. 6.2, 3, 4. And so againe, if any man speake, let him speake, as the Oracles of God. 1 Pet. 4.11. that is, let him so speake Gods word, as be∣seemeth the word of the Almighty. And, if any man prophecie, let him prophecie according to the proportion of faith: & hee, that giveth, let him do it with simplicity; &, he that ruleth, let him do it with diligence; and he that sheweth mercy, let him do it with chere∣fulnesse. Ro. 12.6. Moreover, when the Apostle saith, The Law is good, if it be used law∣fully. 1 Tim. 1.8: he implieth, that a man may, but ought not to use Gods Law in an unlawfull maner. And when speaking of the course of

godlinesse, he saith, So runne, that ye may obtaine. 1 Cor. 9.24: Hee intimateth two things. (1.) that we should not onely runne the waies of Gods commandements, but runne them in a right maner. And (2.) that if a man do not runne in a right maner, he may lose his la∣bour & misse of his reward. By all this it appeareth, that God doth not onely com∣mand the matter of good duties, but the right maner of doing them also. It fol∣loweth, if we do the thing that is commanded, yet we sin, if wee do it not in the maner, that is required.

II. Good duties, if they be not done in a due maner, and with their due circum∣stances,

are rejected of God, as no parts of his service. To this purpose is that which wee reade in the Prophet, To what purpose is the multi∣tude of your sacrifices unto me, saith the Lord? I am full of the burnt offerings of rams, & the fat of fed beasts: and I de∣light not in the blood of bul∣locks, or of lambs or of hee goats. When ye come to appeare before me, who hath required this at your hand, to tread my courts? Bring no more vaine oblations: incense is an abomination unto me: the new Moones and Sab∣baths, the calling of assemblies I cannot away with: it is ini∣quitie, even the solemne mee∣ting. Your new Moones and your appointed feasts my soule hateth: they are a trouble unto

me: I am weary to beare them. And when ye spread forth your hands, I will hide my eies from you; yet, when ye make many prayers, I will not heare: your hands are full of blood. Is. 1.11, 12, 13, 14, 15. In this passage wee may note these parti∣culars: (1.) the works and services, which these men performed, and they were multitude of sacrifices, burnt offerings of rams, fat of fed beasts, &c. They were also keeping of new Moones and Sabbaths & solemn assemblies, &c. All which were services commanded in Gods Law, and directed and serving to his glorie. (2.) Consider the acceptation and enter∣tainment, that God gave to these services of pietie and

religion: and that is 1. he renounceth them, as none of his services; Who (saith he) required these things at your hands? 2. He complai∣neth of them, as of heavie burdens, that oppressed him, I am full of the burnt offerings of rams, &c: they are a trouble unto me, I am weary to beare them. 3. Hee sheweth his dislike and detestation of them; I delight not in the blood of bulls, &c. incense is an abomination unto me: the new Moones and Sabbaths I cannot away with. 4. Hee threatneth the doers of these services with his high displeasure; When ye spread forth your hands, I will hide mine eyes from you, &c. This is the welcome that these

duties found at Gods hands. (3.) Consider the reason, why God accepted no bet∣ter of the services of his owne appointment, and that is set downe in the last words; Your hands are full of blood. The meaning and in∣tendment of the whole speech is this, that this peo∣ple dealt unjustly, and tooke bribes and oppressed their poore neighbours: for this the Prophet meaneth, when he saith, your hands are full of blood. And because they brought Gods sacrifices, and did the works of his service with polluted hands, and defiled hearts, therefore he rejected both them, and their devotions, though otherwise they were works

of his owne prescribing. And what here is said of sa∣crifices and Sabbaths & Fe∣stivall assemblies, the like is elswhere said of fasting and humiliation and mourning. Isa. 58.3, 4, 5, 6: and Zach. 7.5, 6. And hence the conclu∣sion is, that the best services of God in every kinde, if they be not performed in an holy maner, and with their due circumstances and con∣ditions, are of no account in Gods sight. It followeth, Therefore not onely the matter of good duties, but the maner of doing them, is required at our hands.

Vse 1. This confuteth their error, who think they have served God well, when they have done the outward

works contained in his Law, though void of all true de∣votion in the heart, and without the circumstances due to such workes. Such were the Jews of olde time. They said unto God; Where∣fore have wee fasted, and thou seest not? Wherefore have we afflicted our soule, and thou takest no knowledge? Behold, in the day of your fast you finde pleasure, and exact all your la∣bours. Behold, ye fast for strife and debate, and to smite with the fist of wickednesse: ye shall not fast, as yee do this day, to make your voice to be heard on high: Is it such a fast, that I have chosen? A day for a man to afflict his soule, &c. Isa. 58.3, 4, 5, 6, 7. Note here (1.) the good

opinion, that this people had of their fasting, they thought so well of it, that they durst chalenge God, as if hee had done them wrong, because he did not reward their service accor∣ding to its worth; Wherefore have we fasted, and thou seest not? &c. (2.) Consider the fault, that God found with this service; and that is, In the day of your fast yee finde pleasure, &c. Where wee may see that God doth neither denie them to have fasted, nor blame them be∣cause they fasted: he onely chalengeth them for doing it amisse. For whereas a fa∣sting day should bee spent in humiliation and sorow, they on their fasting day

found pleasure, & followed their delights: and whereas on the fasting day, men should exercise themselves in charity and good works; they fasted for strife and de∣bate, and to strike with the fist of wickednesse. It was not then the matter, that was blame-worthy in them, but their maner of performing. They did a good work, but they did not do it well: (3.) Consider wee the Cen∣sure that God passed on this service. 1. Hee saith, it will not availe them, or do them any good; Ye shall not fast, as yee do this day, to make your voice to bee heard on high: Which is, as if he should say, It is a speciall vertue of an holy fast, that it carieth our

prayers through the clouds, and presenteth them before the Throne of grace: but this fast of yours hath no such vertue, it gaineth no audience to your prayers. 2. God denieth this fast to bee any part of his service, or any duty that he required or will accept of; Is this the fast, that I have chosen, &c? And so in conclusion, though they tooke great paines, & (as they thought) had highly merited Gods favour: Yet all was to no purpose, because though they performed a good work, yet they did not do it in a right maner. Thus Isai speakerh of a religious fast joyned with an irreli∣gious life. Ieremy saith the

like of other holy duties in the like case. The place is Ier. 7.8, 9, 10, 11. The words are; Behold, yee trust in lying words, that can not profit. Will ye steale, murder and commit adultery, and sweare falsly, and burne incense to Baal, and walk after other gods, whom yee know not; and come and stand before me in this house, which is called by my name, and say, Wee are delivered to do all these abominations? Is this house, which is called by my name, become a den of Robbers in your eyes? Behold, even I have seene it, saith the Lord. In these words these things are considerable, (1.) what the works were, that this people performed; and they were these, they praied

and praised God, and did all such services, as were usuall in the Temple: for that is meant by this phrase, ye come and stand before mee in this house. (2.) What confidence they had in these perfor∣mances, They trusted in lying words, saying, Wee are deli∣vered, &c. (3.) What the defect of these services was; and that was that together with these good works, they joyned their owne sinnes, murder and stealing and ly∣ing for advantage. (4) What censure God passed on these devotions thus performed; and that was in these two things: 1. that they trusted in lying words: and 2. that by them they profaned Gods house, and made it, no bet∣ter,

then a den of thieves, therein to hide their wicked deeds. This was the errour of the ancient Jews in the daies of the Prophets. And the like was the error of the Scribes and Pharises in our Saviours time: and there∣fore hee saith of them, yee make cleane the outside of the cup and the platter: but your inward part is full of ravening and wickednesse. Luk. 11.39. And the like hath beene the errour of some seduced Pa∣pists in our owne time, who think they have served God well, when they have gone over their beads, & mumbled over a taile of Latin prayers, which they understand not. Nor is the errour of some loose livers amōg our selves,

any thing lesse or more ex∣cusable, who detesting the superstitions of the Papists, do but change theirs for an other superstition of their own: such I meane, as mea∣sure their religion by the number of the Sermons, which they heare, as the other measured theirs by the number of prayers, which they counted on their beads or on their fin∣ger ends. These, if they heare often, & pray much, & repeate Sermons at home, they think they are highly in Gods favour; though with∣all they slander their neigh∣bours, and revile their Go∣vernours, and condemne all for reprobats, that dance not after their pipe. I speake

not this to cast any aspersi∣on on those holy duties of hearing and praying and re∣counting of what wee have heard: but to detect their follie and iniquitie, who make these holy exercises a cloke for their sin, and a ground of their censorious pride. Isai and Ieremy did not speake against fasting and sacrifices, when they reproved the hypocrits of their time, for abusing those duties in an unholy maner. And no more do I meane the least word against hea∣ring and praying and repea∣ting; when I tax the hypo∣crits of our time, for per∣verting these good works to a bad end. I would have all of us to honour God by

these duties, and not to dis∣honour him by mingling them with hypocrisie and bad dealing.

Vse 2. Hence wee may learne not to content our selves with the deede done; but that when we are about an holy work, we do it also in an holy maner, and with the due circumstāces belon∣ging or required in such a work. Now, to speak more distinctly, there are three conditions required in every good work: 1. That it pro∣ceede from a cleare consci∣ence, not defiled with knowen sin: 2. That it be with an heartie and sincere affection: and 3. that it bee done to a right end.

I. It is required in a good

worke that it proced, from a good conscience free from knowen sin. For to the wicked and disobedient man, God saith, What hast thou to do, to declare my statuts; or that thou shouldest take my covenant within thy mouth? Seeing thou hatest instruction, and castest my words behinde thee. Ps. 50.16, 17. The meaning is, as if he should say, It pertai∣neth not to thee, to professe religion, seeing thou doest not practice it. And so if any man having a polluted con∣science, take upon him to preach Gods word, God may say to him; What hast thou to do to teach my Law, which thou observest not? And if any such do come to heare Gods word, God may

say to him; what hast thou to do to heare, who art resolved not to obey? And if such a one shall come to pray or to praise God, with his people, God may say to him; what hast thou to do, to pray unto me, or to praise mee with thy mouth, who blasphe∣mest me daily in thy deeds? But most of all, if any such shall come to partake of the holy Communion, God may say to him; what hast thou to do, to eate my bread, who doest lift up the heele against me? Or, to such a one our Lord may say as he did to the un∣manerly guest in the Gospel, Friend, how camest thou in hither, not having on a wed∣ding garment? Matt. 22.11. Nor is this all: it followeth

in the same Text, Take him away, and cast him into outer darknes: there shall be weeping and gnashing of teeth. This is the case and the condition of them, who performe out∣ward services of religion, while they have consciences within defiled with knowen sin. The application here∣of to our selves is this; that therefore we do in this, as David did in the like case. He resolved, I will wash my hands in innocency, O Lord, and so will I compasse thine Altar. Psal. 26.6: meaning, that as the Priests, before they offered sacrifice, did first wash their hands and feete: so he would wash his soule in innocencie? and cleanse his hands from in∣justice

and wrong; and then he would offer up his sacri∣fices unto God. And so must wee do: First cleanse our soules from sin, & then go to eate at Gods board, and to heare his word prea∣ched, and to offer up our prayers and praises to his name. A polluted heart can∣not performe an acceptable work. This then is the first condition in a good work, that it proceede from a good heart, free from knowen sin.

II. The second is, that it be done with upright and heartie affection. For God lo∣veth a cherefull Giver. 2 Cor. 9.7. And so I may say, God loveth a cherefull hearer, and a cherefull receiver, and

a cherefull Petitioner, and a cherefull doer in all his ser∣vices. But when men per∣formed not heartie obedi∣ence; he complaineth of it, & threatneth them for their hollow-hearted service. For asmuch, (saith hee) as this people draw neare unto me with their mouth, & with their lips do honor me; but have remo∣ved their heart farre from me: Therefore, behold, I will pro∣ceede to do a marvellous work among this people: — for the wisdom of their wise men shall perish, and the understanding of their prudent men shall bee hid. Is. 29.13. And so, if any man come to heare Gods word with his eares, or to pray with his lips, or to present himselfe at Gods

board with his bodily pre∣sence; and in the mean∣while send his heart an other way, either not min∣ding, or not caring, or not affecting the worke in hand: the reproofe will be as just against him; This man draweth neare unto mee with his mouth and his eares and his outward parts; but his heart and his soule are farre removed away. And where his heart is, there is his treasure: and where his treasure is, thence must hee expect his reward. Hereof this must bee the applicati∣on, that as David said of himselfe, My heart and my flesh rejoice in the living God. Ps. 84.2. meaning that the joy of his heart did spread

it selfe into the parts of this body; so should it bee with us; Our heart and our mouth, should receive the blessed Sacrament; and our heart and our eares should heare the word preached & read; and our heart and our hand should give almes to the poore. And so in all other the like cases. For as when Cesar offered sacrifice, it was counted an ominous thing for him, that there was no heart found in the beast that was slaine: so it portendeth us no good, if our heart bee absent, when we pray and heare & praise God for his mercies.

III. It is required in a good work, that it be done for a right end, that is, that

God, whose service it is, may bee honored by it. So S. Peter saith, If any man speake, let him speake, as the Oracles of God; and, if any man minister, let him do it, as of the abilitie, which God gi∣veth; that God in all things may bee glorified through JESUS CHRIST, 1 Pet. 4.11. And S. Paul, Whether ye eate or drink or whatsoever yee do; do all to the glory of God. 1 Cor. 10.31. Gods glory then is the right end for which all good workes must bee done. And when men neglected or missed of this end in their good workes, God upbraideth them with it; When ye fasted and mourned,—did yee at all fast unto mee, even to mee?

And when ye did eat, & when ye did drink, did yee not eat for your selves, & drinke for your selves? Zach. 7.5, 6. Of such services as these, which are void of their right end, our Lord giveth us this caveat; Take heede that ye do not your almes before men, to bee seene of them: otherwise, ye have no reward of your father, which is in Heaven. Matt. 6.1. And so, if wee preach to gaine ap∣plause from men, and yee heare, to make a shew of your zeale, and if any of us give almes, or do any other work, not for Gods glorie, but for our owne ends; it is a lame sacrifice, not rewar∣dable by the Almighty. And hereof we should make this application to our selves;

that as S. Paul said of himself and his fellow-workmen in the Gospell, Wee preach not our selves, but CHRIST JESUS the LORD, and our selves your servants for JESUS sake. 2 Cor. 4.5. So wee should shew the like faithfulnesse in all our good works, that wee seeke not our owne ends, but Gods glory in them. And if thus wee performe our holy ser∣vices, it will bee said of us and of them, as it was of Abel and his sacrifice, The Lord had respect to Abel and his offering. Gen. 4.4. The LORD will accept both of our persons and our perfor∣mances; so that nothing which wee doe for Gods glory, but will prove to be

also for our own profit. God give us the grace, that wee may bee fruitfull in good workes and faithfull in the right doing of them to Gods glory; that in all things GOD may bee gloried through JESUS CHRIST.

CAP. XI.

A man may heare amisse; and by this errour lose the benefit of his labour.

[Cap. 11] OUR LORD in say∣ing, Take heed how yee heare, giveth us a caveat, to beware of misse-hearing: and that implieth, that a man may heare amisse, and so misse of his purpose. This may bee further confirmed by the parable of the Sower; the scope whereof is, to shew us the diversitie that is found among hearers: & the issue thereof is, that of

foure sorts there recited 3. are like bad ground, which bringeth forth no fruit to per∣fection. And that proveth, that the greatest part of hearers, do heare amisse, & without profit. It may bee confirmed also by that of S. Paul, Not the hearers of the Law are just before God: But the doers of it shall be ju∣stified. Rom. 2.13. For all hearers are not doers: and by that which hee saith of the preachers of the Gospel, to some sort of hearers they are the savour of death unto death. 2 Cor. 2.16: and by that which our Saviour saith of some of his hearers, Yee shall say, wee have eaten and drunk in thy presence, and thou hast taught in our streetes. But

he shall say, I tell you, I know you not whence ye are; depart from me all ye workers of ini∣quity. Luk. 13.26, 27: and by that which elswhere hee saith of them, who despised his doctrine, The word, that I have spoken, the same shall judge them at the last day. Iohn. 12.48. By these sayings it appeareth, that there are some, which received not profit by their hearing, no, not of the gratious words that proceeded out of our Saviours mouth: & thence I conclude, that therefore they heard amisse; for the word of God, if the fault be not in the hearer, is the power of God to salvation. Rom. 1.16. But I only name these proofes, because I

choose rather to insist on such testimonies, as do both shew us, that there may be a fault in our hearing, and do also tell us what that fault is: that by the one wee may see how necessary it is, to bee heedfull, lest we heare amisse; and by the other how to avoid the errour, that doth procure the dan∣ger.

For this purpose I observe five sorts of bad hearers con∣demned in Scriptures; 1. Heedlesse hearers, 2. Partiall hearers, 3. Forgetfull hea∣rers, 4. Sensuall hearers, and 5. Fruitlesse hearers, or such as do not obey the word de∣livered unto them.

I. The first are heedlesse and negligent hearers: and

they be such as heare, but do not marke or attend to that which is spoken. Such as these they were, of whom Isai complaineth; Heare yee deaf, and looke ye blinde, that yee may see.—Hee goeth on; Seeing many things, but thou observest not; opening the eares, but hee heareth not. Isa. 42.18, 20. Note here (1.) the fault, with which they are charged: they are said to be deaf and blinde. (2) the explication or declara∣tion, shewing, wherein this fault consisted; Seeing many things, but thou observest not: &c. hee meaneth that they heard and saw, but they did not mark and observe, what they heard. And for this cause he calleth them blinde

and deaf; because no man is so blinde and deaf, as he that will not see and heare. (3.) Wee may consider the meanes, by which this er∣rour may be amended: and that is in these words, Heare and looke; by which he mea∣neth that they should attend and mark what they heard. Laie these together, and the fault will appeare to be this, that while they heard and came to learne, they did not observe what was said. And the like to this was their fault, of whom the Apostle saith, Yee are dull of hearing. For when for the time, ye ought to be Teachers; ye have need that one teach you againe, which be the first prin∣ciples of the Oracles of God,

Heb. 5.11. Here the Apostle chargeth them with two things: (1.) that they were dull of hearing. By which word hee meaneth not any naturall imperfection; for then he would rather have pitied them, then have re∣proved them: but hee mea∣neth their wilfull carelesse∣nesse and negligence, by reason whereof scarse could any thing bee beaten into their heads. (2.) Hee bla∣meth them, that they pro∣fited not by the word prea∣ched, as they might and should have done. For con∣sidering the meanes that was afforded them, and the time that they enjoyed it, they might become Tea∣chers, if they had beene at∣tentive

hearers; Whereas now by reason of their ne∣gligence they had need to bee catechized in the first principles. The summe is, They were negligent in hearing: and therefore con∣tinued dullards in Christs schoole. And the like will be our fault, if when we come to heare Gods word either read or preached, we suffer our mindes to gadd abroad, by musing on our merchan∣dizing, or our bargaining, or our husbandrie, or our busi∣nesse at home: or, which is not much better, if we give our selves over to sleepiness or deadnesse of spirit; as I have noted some to laie their heads upon their desk, as if they meant that should

be their pillow to sleep on; and to pull their hat about their eyes, as if they meant to draw the curtaines about the bed, and bid good night to the Preacher. They that heare in this sort; out of doubt doe heare amisse, if they heare at all. And there∣fore when our Saviour said, Take heed how ye heare, he meant among other things, that wee should beware of negligence in our hea∣ring.

II. The next is, of such, as bee partiall hearers: men, who will hearken to Gods word, while it accordeth with their lusts; but will none of it, when it crosseth their desires. And these are of two sorts: (1.) such as

will abide no doctrin, which agreeth not with their own fansie, and those lessons, which they have received from their owne Masters: and (2.) such, as will endure no admonitions, that strike at the sins, in which they de∣light.

1. They that will not abide any doctrine, which twharteth their received o∣pinions. Such were the Jews, of whom wee reade, that when Paul spake unto them in the Hebrew tongue, they kept the more silence, be∣cause by this hee seemed the better affected to their nation. But when he tould them, that GOD bade him, Depart from Ierusa∣lem; because hee would send

him farre thence to the Gen∣tiles: the Text saith, that they gave him audience unto that word; but then they lif∣ted up their voices and said, Away with such a fellow from the earth: for it is not fit that he should live. Act. 22.2, 22. And such like were the Pha∣rises, of whom wee reade, that they joyned with the Sadduces to accuse Paul: but when Paul had once said, Men and brethren, I am a Pharisee, the sonne of a Pharisee; of the hope and Re∣surrection of the dead I am called in question: the Pha∣risees perceiving that Paul tooke their part against the Sadduces, whose enemies they were, then they chan∣ged their note, and, Wee

finde no evill in this man, say they: but if a spirit or an Angell have spoken unto him, let us not fight against God. The fault of both these sorts of men was, that they ac∣cepted and magnified the Preacher, while hee spake agreeably to their opinions; but persecuted him, when he crossed their Traditions and customes. And the like is the fault of many men at this day. Let a Preacher speake any thing in favour of their opinions, and they magnifie him, for a man of rare parts: but let him once but crosse or gainesay that which they beleeve to bee true, & he shall be debased, as unworthy to tread upon the ground. In which kind,

I have met with some Pa∣pists, so stiffe in what they have beene taught, that a man might as soone charme a deaf adder, as perswade them to consider of any reason. And among our brethren of the German Churches, a great number are so wedded to Luthers opinions, that they esteeme every saying of his, as an Oracle from heaven; and, as (a) Camerarius saith, who was well acquainted with their maners, if any man did question, what he had af∣firmed, they esteemed him as an enemie to God and true religion: (b) by which

excessive praises they did much diminish the honor of Gods servant, as the same Author intimateth in the same place. Thus they: and I would to God, the same fault were not too frequēt among our selves also. But Zanchius telleth us, that when he was at Geneva, Viret and Calvin did both preach in diverse Churches at the same houre, and upon this occasion hee asking a French-man then a constant hearer of Calvin, why he did not sometimes at least, go to heare so elo∣quent a Preacher as Viret was,(c) He plainely professed, If S. Paul should preach at

the same houre, that Calvin doth, I would leave Paul to heare Calvin. By which example hee (d) meant to shew with what madnesse they are caried, who admire worthy men, more then is fit for men: of men they make them Gods, and equall them with CHRIST himselfe. And my selfe have knowne some Zelots, who did even gape after the Preachers words, while hee was upon a wel∣come theame: but when once hee did but mention the reverent gesture of kneeling at Communion, became as blank, as if they had seene a ghost. Of all these sorts of men I may speake in a like maner, as (e) Tertullian did of the

heathenish Romans, who forbade the making of any new God, but such as the Senat did approve: [Apud vos de humano arbitratu divi∣nitas pensitatur;] Among you, saith he, Gods are esteemed, as men please: and [Nisi ho mini Deus placuerit, Deus non erit,] If God do not please men, he must bee no God at all. And so I may say of these men, Among thē the truth of God is reckoned by the opinion of men: if it be not approved by such a man, as they follow, it shall bee no truth at all.

This partiality towards Gods servants, is a great de∣rogation to Gods glory: against which our Saviour giveth this caveat, Call no

man father upon earth; for one is your father, which is in heaven. Nor bee yee called ma∣sters; for one is your master, even CHRIST. Matt. 23.9, 10. He meaneth, that though we may and must reverence our Teachers; and, (as the Apostle speaketh) esteeme them very highly in love for their works sake: 1 Thess. 5.13. Yet wee may not make them Authors or Lords of our faith, and therefore be∣leeve every thing to be true, because they speake it. For this were not to magnifie them, as worthy men, but to deifie them, as if they were supernall Gods. And therefore the Apostle re∣proveth the Corinthians, as carnall men, because they

said, I man of Paul, and I am of Apollos, and I am of Cephas. For who is Paul, (saith hee) and who is Apollos, but mini∣sters, by whom ye have belee∣ved, even as the Lord gave to every man. 1 Cor. 3.4, 5, And hereupon he inferreth, Let no man glory in men: for all things are yours. ver. 21. And therefore, whosoever is best and greatest in the Church, though he were as good, as S. Paul, yet we must esteeme him but as Gods Minister, who is then to bee heard, when hee speaketh, what God hath put into his mouch. Herein the Bereans are commended to us, as a paterne for our practice. They, after Paul had prea∣ched unto them, searched the

Scriptures, that they might see whether those things were so. Act. 17.11. And so should we do; If the best man alive sgould commend unto us his opinions, we should ex∣amine them, before we ac∣cept them, and search the Scriptures, to consider whe∣ther that, which he speak∣eth, bee agreeable to the Texts, which he alledgeth: that so God alone may bee the master of our faith.

And this wee shall the sooner do, if wee be so dis∣posed, as these Bereans were, that is, men of noble and free spirits, not servilly addicted to any without reason. Sal∣vianus, an ancient and lear∣ned writer doth ascribe the cause of this partiall follow∣ing

of men, to weaknesse of judgement, & want of con∣sideration.(a) So weak, saith he) are mens judgements now a dayes, that they which read the works of other men, do not so much consider, what it is which they reade, as whose it is: nor do they weigh so much the force of the speech, as the au∣toritie of the speaker. But Lu∣dovicus Vives, a late learned men, laieth the fault of this error upon the factious minds of men, who partial∣ly addict themselves to one side,(b) Now a dayes, (saith

he) the businesse of religion is managed by passion, rather then by reason, as it usually happeneth in the faction and siding of Cities. The Iew adhe∣reth to his sect, and so doth the Saracen and others to theirs, because they have beene so bred and taught by their parents: nor do they consider, whither reason and judgement would conduct them, if they were ad∣mitted for counsellors, to ad∣vise with. We may well joyne both these causes together, and say that faction and si∣ding in matters of religion doth so possesse mens minds, that they give not them∣selves leave, to use reason and judgement, for discer∣ning of the truth. For, as Tullie observed long agoe,

the(c) autority of the Teacher doth many times hinder the profiting of his Scholars. For while they take all for good, which he saith, [desinunt ad∣hibere judicium suum,] they forbeare to use their owne judg∣ment. Nor, saith he, was it a commendable practice in the Pythagorians, who being demanded a reason of their sayings, alledged the auto∣rity of their Master; and thought it a reason good inough, if they could say, [Ipse dixit,] Our master said so. [Tantum opinio praejudicata poterat, ut etiam sine ratione valeret autoritas,] Such was their prejudicat opinion of their

Masters worth, that with them his autoritie was sufficient without reasō. Thus wise men in all ages have thought thē unprofitable scholars, who have factiously and partially addicted themselves to some Masters of their own liking: & therefore I may upō good ground say, that such are bad hearers, or such as heare Gods word amisse. Thus much for the first sort of par∣tiall hearers.

2. The second sort are they, who will heare with all readinesse and attention, till the Preacher touch upon their owne sore; but their darling sin, is a noli me tan∣gere, touch that and ye touch the aple of their eie. Such a one was Herod, who heard

John Baptist gladly, & when he heard him, did many things according to his direction. But when he tould the King, It is not lawfull for thee to have thy brothers wife; then insteede of hearing him, and following his di∣rections, he first sent him to the prison, and then to the block. Mar. 6.17, 18, 20, &c. And as bad or worse were they, who said to the Seers, See not; and to the Prophets, Prophecie not unto us right things: speake unto us smooth things, Prophecie deceits. Isa. 30.10. Where we may not so construe the Text, as if this people did utter those expresse words: they were not so shamelesse, or so de∣void of reason. But it is the

maner of Scriptures, to put into mens mouths those words which are agreeable to their thoughts: according to which rule, when the Prophet saith, they said Pro∣phecy not right things, &c; we must understand him to meane, that such were their thoughts, as might very fitly bee expressed by these words, or that they did in effect as good as say so: for either they maligned and opposed the Prophets, when they tould them of their sins; or else they withdrew their maintenance and fa∣vours from them: but if any would sing a Nightingalls song, and speak that which either might countenance, or did not controll their ill-dealings,

hee was the man that carried away all the fa∣vour. And like to these were those of whom Micah spea∣keth; If a man (saith hee) walking in the spirit and false∣hood, do lie, saying, I will pro∣phecy to thee of strong drink, he shall even bee the Prophet of this people. Micah 2.11. Hee meaneth that such a Teacher would be the onely man of account with them; they would even put him into their bosom. Thus it hath beene in old time, and the like may be observed to bee usuall among us at this day. For there is no man, who is resolved to go on in a sin; but he is grieved, when hee heareth it gainesaid by the Preacher: nor is there any

man lightly, but will bee glad to heare that sin gently handled, wherewith him∣selfe is delighted. Of Ahab wee read that hee hated Mi∣caiah, because he never pro∣phecied good, but evill unto him: that is, hee preached that, which pleased him not. And so wee see it to happen still: wicked men will hate the Preacher, who telleth them the truth.

This hatred against the true Prophets, as it is seene in all sorts of carnall men; so more especially in these two sorts of sinners, (1.) in them who bee in higher place, & (2.) in them who, contribute to the Preachers maintenance: for the one sort think themselves privi∣ledged

from reproof by their greatnesse above him; and the other sort, by their well-deservings towards him. And therefore, as the first do over-aw him by their power, that for feare of dis∣pleasure hee may holde his peace: so the second sort do over-aw him by their purse, that for feare of losse he may forbeare them. In either kindes we have an example in the Scriptures: the former in Ieroboam the King of Israel, and the later in Balak the King of Moab.

I. The first is in Ieroboam: of him and his Courtiers wee read, that when Amos preached against them for their idolatrie; Amaziah the priest of Bethel, said unto Amos;

O thou Seer, go, flee thee away into the land of Iudah, and there eat bread, and prophecy there. But Prophecy not any more at Bethel: for it is the Kings Chappell, and it is the King Court. Amos 7.12. Note heere (1.) what Amaziah permitteth him to do; and that is, to prophecy in Iudah, & there to speake his mind, if he pleased. (2.) What hee forbiddeth him to do; and that is, he may not preach any more at Bethel in that maner: and (3.) why hee might not preach in Bethel in this rough maner; and that is, because it was the Kings Chappell, and the Kings Court. As if hee should say, that elswhere, hee might take leave, and be welcome,

but the King and his Cour∣tiers would not endure so much boldnesse. And just so is it now a dayes among us. We may tell an Artificer, or a Labourer, or an husband∣man, or a servant, or any such kinde of man; we may tell them of their faults freely, and without danger: but if wee touch a Noble∣man, or a Gentle-man, or an Alderman, or a Great moneyed man, we do it at our perill and shall bee sure to raise hornets about our eares. Thus worldly men, if they bee in higher place, think themselves priviled∣ged from reproof.

2. The second example is in Balak the King of Moab. Of him we read that he sent

for Balaam to curse the peo∣ple of God. But Balaam re∣fused to curse, because God did forbid and restrain him: & hereupon the Text saith, that Balaks anger was kindled against Balaam, and he smote his hands together and said; I called thee to curse mine ene∣mies, and behold thou hast al∣together blessed them these three times. Therefore now flee thou to thy place. I thought to promote thee to great honor, but lo, the Lord hath kept thee back from honour. Num. 24.10, 11. Note here, (1.) what Balak intended for Balaam, if hee would curse where he bade him: & that was great pre∣ferment; I thought to promote thee to great honour. (2.) Why he withdrew his hand, and

sent him away emptie: and that was because he did that, which GOD had charged him to do, and did not what Balak required of him. And therefore saith he, God hath kept thee from honour. And just so is it now a dayes. They that give benevolence to the Preacher, looke that he should curse, where they would have him curse, and blesse where they would have him blesse, or which is all one, praise and defend that which they would have praised, and disgrace and condemne those and that which they cannot abide: and if at any time hee fall upon that sin, which pleaseth them, then as David said of Absalom, Deale gently with

the young man for my sake. 2 Sam. 18.5: so they expect that the Preacher should deale gently with that sin for their sake. All these men are partiall hearers, who will heare nothing with submis∣sion, but what pleaseth themselves: men, who come not to learne of the Prea∣cher, what they should do, but to teach the Preacher, what he shall speak. Which is all one, as if the Scholar shou'd tell his master, what lessons he should teach him. Thus some for their great∣nes, & others for their boun∣tie exempt themselves from just reproofe, which is one task that the Preacher hath to performe in Gods name. These then are all of them

partiall hearers, and there∣for bad hearers, because they refuse to learne what God doth cōmand the Preacher to teach them. And conse∣quently, when our Saviour said, Take heede how ye heare, hee meant among other things, that we should be∣ware of partiality in our hea∣ring; and that wee should submit to every word of God, how crosse soever it bee either to our opinions, or to our practice.

III. The third sort are forgetfull hearers; such as through negligence and carelessenesse, let slip out of their memories, what they have learned or heard, like Nebuchadnezzar, who for∣gate his owne dreame. For

God had sent him a dreame to instruct him in things be∣longing to his state & King∣dome; but before the mor∣ning came, he had forgotten, what his dreame was. Dan. 2.5, 8. And so it is with these men. God teacheth them by his word, the mysteries of his Kingdom, & the meanes of their salvation, and they immediatly forget, what was said, as if they had been in a dreame all the while. Thus farre they are like Ne∣buchadnezzar; but unlike him in this, that he used all diligence to finde out the dreame, but these men heare and forget, and never think of it after. S. Iames saith of fruitlesse hearers, that they are like to a man, who beholdeth

his naturall face in a glasse, and goeth his way, and straight way forgetteth what maner of man he was. Iam. 1.23, 24. He meaneth, that as such a man forgetteth, what he saw, so these men forget what they heare. For defect in practice, and neglect of remembrance usually go together. For if any man have no care to do Gods will, hee will have no mind to remember his word: and if any man do forget the word, he hath left him∣selfe no meanes to performe it. And therefore in Scrip∣ture phrase to forget God, and his commandements, is as much as to neglect both him and them: as, when David saith, My Zele hath consumed me, because mine enemies have

forgetten thy words; he mea∣neth that they did not think on them, much lesse did they keepe and performe them. And many such wee have now a dayes, even among them, who professe religion. They go from the Church to their houses, and from Sermon to dinner, and from hearing of Gods word to talking of the things of the world; but never call to mind what they have heard, nor consider what use it may serve them for. Such men do quickly forget all, and practice nothing. Our lesson in this case is delive∣red us by the Apostle, where he saith, We ought to give the more earnest heed to the things, which wee have heard, lest at

any time wee should let them slipp. Heb. 2.1. The word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as Beza translateth it, ne quando perfluamus, that wee do not at any time runne out. In which speech the Apostle compareth forgetfull hea∣rers to leaking vessels: be∣cause as those vessels let out by the chincks, what they received by the mouth; so these hearers let out at one eare, what they received at the other. And because they keepe not, what they heare, they lose the profit of their hearing; like men, who eate, and cast up what they have eaten, without receiving nourishment by it. These then are a third sort of bad hearers: & therefore when

our Lord said, Take heed how ye heare, he meant we should bee ware, that wee bee not carelesse and forgetfull hea∣rers.

IIII. A fourth sort of bad hearers are wanton or sensuall hearers; such as de∣sire to have their eares tick∣led with fine phrases, rather then their soules setled with holesome doctrine. Such hearers were the A∣thenians, of whom it is said Act. 17.21. that they spent their time in nothing else, but either to tell or to heare some newes. And some such like were they, of whom God speaketh to the Prophet, Sonne of man, the children of thy people—speake one to ano∣ther—saying, Come, I pray

you, and heare what is the word that commeth forth from the LORD. And they come to thee, as the people cometh, &c. 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. Ezek. 33.30, 31, 32. Where wee may note, that though this peo∣ple shewed great zele in flocking to the Prophets Sermons; Yet all that they cared for was to please themselves in his words: not unlike them, who heare a piper, or a fidler, because they delight in the musick. This fault was in(a) S. Aug. before his conversion: he went to hear S. Ambrose: not

for any care of his doctrine, but for love to his eloquence and rhetorike. And such also was the fault of those Monks of whom(b) Cassian repor∣teth, that while the Abbot was discoursing about points of faith and religion, fell into a dead sleepe; but when the old father meaning to correct their drowsines, be∣gan to tell them a merie tale of some idle fiction, then they rubbed their eies, and lifted up their eares; and heard him with great atten∣tion. And not much unlike is the fault of many in our daies. For some like no Ser∣mons, but such as are stuffed with fine words and abound with wittie turnings, which make musick to the eares;

like the gallants of our time, who like no clothes, but those which are cut and jag∣ged, and according to the new fashion. Others, if they heare a Preacher, that hath both eloquence and good matter; they single out the rhetorick for their use, and passe over the matter, as un∣worthy of their noting. These kind of hearers Plu∣tarch compareth to women, who gather out of their gar∣dens such flowers, as may make a nosegay, or adorne the windows of their house: and I may not unfitly com∣pare them to some Gentle∣men among us, who with great cost and care plant Tulips and strange flowers, which delight the eie with

varietie of colours, but re∣spect not either pott herbs, that may serve for meate, or physicall flowers, that are fit for medicine. But good hearers saith Plutarch, are more like to Bees. For as they sit upon thyme and such other herbs, whence they may gather most ho∣ney, though they be bitter and unpleasant to the taste: so good hearers delight in such Teachers, from whom they may gather best caveats against sinne, and best rules, for a godly life; and out of every Sermon they will pick that, which is most for their soules health, though it have some bitternesse and unplea∣sant relish with it. If men then, in hearing of Sermons,

respect the tickling of the eare with fine words, rather then the stablishing of the soule with holesome do∣ctrine; these are a sort of bad hearers. And therefore, when our Saviour said, Take heede how ye heare; he meant, that among other faults in our hearing, we should be∣ware of itching eares, which love vain delight more then solid doctrine.

V. The fifth and last sort of bad hearers are those that bee fruitlesse, which heare, but do not; like the fruit∣lesse figge tree, which made a faire shew by its greene leaves, but had no fruit, that might refresh nature. And these hearers are of two sorts, proud & profane men.

1. Proud men I call such, who when they know what God commandeth, and are in conscience convinced of the truth; yet will not sub∣mit to Gods Law, but break through all without feare. Such were the Iewes, of whom Ieremy writeth, that when hee had told them of their idolatrie, with Gods expresse command to the contrary, they answered, As for the word, which thou hast spoken unto us in the name of the Lord, we will not hearken unto thee: but wee will doe whatsoever goeth out of our owne mouth, &c. Ier. 44.16. And not much unlike unto these, though some∣what more shamefast then they, are those other menti∣oned

by the same Prophet. Ieremie had told them from God, that they should not goe into Egypt, Chap. 42. and then it followeth, Chap. 43. Then spake Azariah and Ioha∣nan, and all the proud men, saying to Ieremiah, Thou spea∣kest falsely: the Lord our God hath not sent thee to say, Goe not into Egypt, to sojourne there. But Baruch the sonne of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, &c. So—they obeyed not the voice of the Lord, to dwell in the land of Iudah, Ier. 43.2, 3, 4. In these passages of the Pro∣phet, note, (1.) the diffe∣rence betweene these two sorts of men: the first are peremptory and plaine, We

will not hearken, say they; but the latter maketh an ex∣cuse, though an unjust one, Thou speakest falsely, say they to the Prophet: and, The Lord hath not sent thee, &c. (2.) Consider their agree∣ment in the like sinne, they both refused to hearken, and obey Gods word. (3.) See the censure, that God passeth on them, which is that they are proud men. For so it is expressely said of the more manerly sort, and therefore must necessarily be meant of the more peremptory: if he bee a proud man, that obey∣eth not, because he saith the Lord had not said so; hee is much more proud, that saith, I will not hearken to the word of the Lord. And

proud men the Prophet cal∣leth thē, because they durst withstand Gods word, when it is evidently declared unto them. And so in our dayes, wee have some that are pe∣remptory, and say they will do it the rather, because the Preacher prateth so much a∣gainst them. Others are more manerly in making of excuses; sometimes they al∣ledge danger, and some∣times their care for wife and children, and sometimes oc∣currences of necessary busi∣nesses, and such other rea∣sons, like the guests in the Gospel, who thought them∣selves excused because they had maried a wife, and bought a yoke of oxen, and purchased a piece of Land. But of all

it is true, that they may rightly be called proud men, if they presume to disobey when Gods will is made manifest to their conscien∣ces. And therefore it is that David calleth the sinnes of such men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, word for word, Prides or proud sinnes, which for per∣spicuity sake, is rendred in our Bibles, presumptuous sins, and they in the Text are op∣posed to secret sinnes, or sins of ignorance and inadver∣tencie. Who can understand his errours? saith David, cleanse thou mee from secret faults. Keepe back thy ser∣vant also from presumptuous sinnes; let them not have do∣minion over me: then shall I be upright, and I shall be inno∣cent

from the great transgres∣sion, Psal. 19.12, 13. By this appeareth that some sort of fruitlesse hearers, are proud men, and out of their pride disobey the knowen will of God.

2. The second sort are prophane men: and so in this place I call them, who heare Gods word out of cu∣stome, but minde not, nor care not what the Preacher saith. Hee may talk what he pleaseth, but as it is said of Gallio in another case, so it is true of these men, they care for none of these things. These hearers are herein like the unthankefull guests, who when they were invited, made light of it, and went a∣way about their other occa∣sions,

Matth. 22.5. Nor are they much unlike to those profane men of Ephraim and Manasses, who when Hezekiah sent messengers to invite them to Ierusalem, that there they might keep the Passeover according to the Law, and serve God ac∣cording to his will; they mocked the messengers and laughed them to scorne. 2. Chr. 30.10. And so, if any make light of the word preached, and scorne or despise Gods messengers, who shew them the waies of salvation; such I call profane men, who make no reckoning of Reli∣gion. And of these and all others who disobey the Gos∣pel, and do not bring forth fruits of obedience, I say

they bee bad and ungodly hearers. For if any man heare my words (saith our Saviour) and doth them not, he is like a man, who without a foundation built an house upon the earth, against which the streame did beat vehemently, and immedi∣atly it fell, and the ruine of that house was great. Luk, 6.48, 49. And therefore I may conclude of these, as I did of the rest; when our Lord said, Take heed how yee heare; he meant that among other vices in hearers, wee should take heed of fruitlesse hea∣ring, when men heare and doe not.

Thus I have gone through the severall sorts of bad hea∣rers. I now desire every Christian, that shall vouch∣safe

to reade these lines, that after his reading, hee will examine himselfe by these notes. I suppose hee hath beene an hearer of Gods word for some space of time; and doth still continue in that practice for the salva∣tion of his soule. And pitty it were, that hee should lose all that labour in hearing, & the Preacher his labor in instructing of him in Gods will: and much more pitie, that God should lose his la∣bour in providing him so much good meanes of grace without use. And sure the labour is all lost, which is bestowed upon such as bee bad hearers, of whom hi∣therto I have spoken. Let every Christian then in the

feare of God, examine his owne heart, whether hee have beene either a negli∣gent, or a partiall, or a sen∣suall, or a forgetfull, or an unfruitfull Hearer: and if he finde himselfe guilty, let him now at least amend his error, and make better use of the meanes of grace. For direction wherein I have in this place no more to say, but that hee would remem∣ber the words of the Text, Take heed how yee heare.

CAP. XII.

Preparative duties, to bee ob∣served for right hearing.

[Cap. 12] VVHen our Lord saith, Take heede how yee heare, he doth not onely sig∣nifie that there is danger in hearing amisse; but also doth implie, that by heedful∣nesse we may avoid the dan∣ger, and so heare, that wee may reape benefit by it. And that is the point, which after the danger discovered, commeth now to be spoken of. For better proceeding wherein, wee are in the first

place to consider, that this heedfulnesse includeth two things; Consideration, and Execution. Consideration sear∣cheth out what bee the things, that are available for the purpose: and Execution putteth them in practice, when once they are found to be good. The former of these two is included in the meaning of the word: for so much this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See, looke, or take heed, doth naturally import. And the later of them is implied in the intention of the speaker. For searching after availe∣able meanes is vaine with∣out making use of them after they are found. And there∣fore, when our Lord said, Take heed how yee heare, hee

meant that wee should con∣sider how wee may heare with profit, that wee lose not the fruit of our labour; and that what rules we find to be good for the purpose, we make use of them accor∣dingly, that our speculation may be seconded by our pra∣ctice. For our better directi∣on wherein, we are to con∣sider of foure sorts of duties necessary for this purpose. The first are duties going before our hearing; the se∣cond are duties or rules to bee observed in the time of our hearing; the third are such as are to bee practiced after the end of our hearing; & the last are common & do diffuse thēselves through all these differēces of time. I be∣gin

with the first of these.

I. First then, before we come to heare, there are certaine preparative duties, that may fit and prepare us for the work. For Gods word is like seede sowen by the Preacher; and the Hearers are like the ground, in which this seed is sowen, as our Saviour hath taught us in the parable of the Sow∣er, immediatly preceding this caveat of heed-taking how we heare. Now no wise man will sow his seed till he have manured his ground. He will first plough & dung, and gather out the stones & the rubbish, and then cast in his seed with hope of a plentifull harvest: and so we, before the seed of Gods

word bee sowen in our hearts, we must take care, that they bee prepared and made fit soile to receive such seed in. This is meant by that of Ieremie, Break up your fallow ground, and sow not among thornes. Ieremie 4.3. He meaneth, that as no man doth sow his seed before he have ploughed the ground & pulled up the weeds and thornes; for else all, both labour and seed would bee lost, so every wise servant of God, should prepare his heart before the seeds of grace and good instructions be sowen in it. For else, if the heart of a man bee hard and without feeling, like the high way side, that is har∣dened by often treading up∣on

it; it will not open or un∣close it selfe to receive the seed. And if it be filled with the cares of the world & the love of riches and pleasures, like the thornie ground, that is overspread with rubbish; though it receive the seed, yet it choketh it in the sprin∣ging. It is then a point of necessary observation, that if we will heare with profit, we prepare our hearts afore∣hand, that like good ground they may bring forth fruit to perfection. Now for the ploughing up of the heart, and preparing of it for the seed, diverse duties are first to be performed, which for that cause I call preparative duties: and those are, as followeth.

I. The first preparative dutie is, that wee put off Worldly businesses, and em∣ptie our soules of earth∣ly thoughts, which either might take up our time due to this worke, or distract our mindes in the perfor∣mance of it. For looke how long the minde roveth, and so much of the good seed is spilt, as is sowen in that time: and if besides, occasions of the world do keep us from hearing, or hinder us in pre∣paring for it; what in this case is bestowed on the world, is stollen from God and our owne soules. And therefore in the Decalogue, where God commanded the Jews to sanctifie the seventh day, as a day of rest for

Gods service, hee telleth them that they had six daies allowed thē to do their own works in; but the seventh was a Sabbath of rest, in which being freed from the world, they should bee at leasure for God. For better keeping of which day, Moses commanded them, that the day before the Sabbath, they should(a) bake, what they had to bake; and seeth, what they had to seeth; that so they might have no businesse of their own to do, when they were to keepe Gods holy day. And from hence it was that the Jews called the sixth day of the week,(b) the preparation of the Sabbath. Some have thought, that this was a peculiar title of

the day going before the Passeover: and sure there is reason to think, that it was in an especiall maner used before that day, because as that(c) Sabbath day was an high day; so this prepara∣tion day should be observed with more solennitie and care, that it might usher in that great day, with the more honour. But yet I take it, every Sabbath day had his preparation day going before, according to that rule of Moses mentioned be∣fore. And so(d) learned men

generally do affirm. Answe∣rably whereunto, and (as I take it) in imitation thereof the Christian Church hath beene accustomed to keepe Saterday half holy day, that in the afternoon they might ridd by-businesses out of the way, and by the evening service might prepare their mindes for the Lords day then ensuing. Which cu∣stome and usage of Gods people, as I will not presse it upon any mans conscience, as a necessary dutie; so every man will grant mee, that Gods people, as well Chri∣stian as Jewish, have thought a time of preparation most fit for the well observing of Gods holy day. And upon this ground I may be bolde

to advise every good Chri∣stian, that before the exer∣cises of the LORDS day, he will take care to lay aside worldly occasions, and to cleare his minde from the thought of them: that so he may have nothing to do with the world, while hee is to converse with God, nor bee distracted with earthly thoughts, when hee is to bee busied about heavenly things. In regard whereof I cannot but blame their loosenesse, who follow the businesses of their trade in the morning of the Lords day; or spend other parts thereof in talking with their servants about the dis∣posing of the next weeks work, as if they meant to

make the Lords day a prepa∣ration day for the week fol∣lowing. By which meanes, it falleth out not seldome, that such people come tardy to Church, and heare with∣out attention, when they are come, and go away without profit when all is done. I like not their ri∣gour who allow no word nor thought on a Sabbath day, but such as is spirituall: nor can I approve their loosenes, who take so much libertie for themselves, as hindereth any substantiall dutie of Gods service. More I say not at this time, grant mee but thus much, and then ye will not denie, but so much pre∣paration is necessary, as may make us fit for the duties of

Gods service, and may make the exercises of an holy day profitable for our soules.

II. A second preparative duty for right hearing, is that wee refresh the body with seasonable & moderat comforts: that the senses & spirits being refreshed, the minde may bee made more chearefull in Gods service. For, our soules work, as our bodies are fitted for them: and the reason is, because the senses of the body are the servants of the soule, & the spirits are the instrumēts by which it worketh. Now if a master-workman doe want servants to assist him, he will do but a little work: and if hee want tooles, or have none but blunt ones,

he can do no work, or none to any pupose. And so if the bodily senses bee decaied, and the spirits wasted; the minde cannot be free or for∣ward in good duties. And consequently, if we desire, that our soules may be fresh & lively in hearing or pray∣ing or praising God, it will be necessary, that the body bee kept in vigour by its usuall refreshings. And these refreshings are two especially, moderat diet and seasonable sleepe. In these I require two things, 1. that there bee a competent use of them allowed, to the body; and 2. that this use be moderat and seasonable. And this the Apostle meant, when hee said, Make

not provision for the flesh, to fulfill the lusts thereof. Rom. 13.14. for by these words, (a) saith a good writer [non curam ejus omnimodis interdi∣xit, sed ut in desideriis fieret de∣negavit.] He did not forbid all care, but denied the ful∣filling, of its lusts: [Volup∣tuosam ademit diligentiam car∣nis, gubernationem vitae ne∣cessariam non exclusit,] hee tooke away the sensuall care of the flesh, but not the right ordering of it according to the course of nature.

1. It is necessary, that there bee allowed a reaso∣nable use of them, that the senses may bee lively and active for their work. For wee read of the Egyptian yong man, that by long fa∣sting

hee was ready to die, but when he had eaten some food, then saith the Text, his spirit came againe to him. 1 Sam. 30.12. And so Iona∣thans eies were enlightened by eating a little honey in his hunger. 1 Sam. 14.27. And againe, if the people had beene suffered to eate of the spoile of their enemies, there had beene a farre greater slaughter among the Phili∣stines. ver. 30.(b) And so in this case, sleepe and food are necessary refreshings, that wee may bee chearefull in Gods service. And the rea∣son is cleare in experience. For we see that the famished body is unfit for worke, and the hungrie belly thinketh more of eating & drinking,

then of praying or learning Gods word: and the man that is weary with long la∣bour, had rather sleepe, then meditat or heare. It is said of Sisera, that hee was fast a sleepe and weary; and the meaning is, say the Learned (c) pressus sopore prae lassitu∣dine, that by reason of his weariness he fell into a dead sleepe. The conclusion is, some refreshing is necessary for the body, that it may be serviceable for the soule. And this is the first thing that I say.

2. The second is, that this refreshing must be seasonable and moderat. For as emptines breedeth faintnesse, so ful∣nesse is a burden: and both of them disable the soule in

her functions. For as the E∣gyptian was not able to tell his tale, when hee wanted meat: so Nabal was not fit for good counsell, when he was filled with wine and good cheare. 1. Sam. 25.36, 37. And for this cause our LORD giveth us warning, Take heede to your selves, that your hearts be not overcharged with surfetting and drunken∣nesse and cares of this life; and so that day come upon you un∣awares. Luk. 21.34. This sheweth that meat & drink, if they be immoderat, are a burden to the soule. Like∣wise sleepe, if it bee seaso∣nable, refresheth nature and maketh men fit for their worke: but unseasonable sleepe is an hinderance to

good imployments; which made Solomon to say, that if a man love sleepe he will come to poverty. Pro. 20.13. & 6.11. And so it is in the spirituall state of mens soules. Those that give themselves to sleepe, when they should watch and work in Gods service, will doubtlesse come to great poverty in Gods graces. And no marvell. For if men sleepe when they should come to Church, they deprive themselves of some part of Divine service: and if they sleepe when they are come, they deprive themselves of all the fruit, that they should reape by it, and consequently they lose the helps & meanes, which God hath appointed for the

enriching of their soules with divine graces. The conclusion is; Comforts of nature, in meat and sleepe, are necessary for attentive hearing, so they bee mode∣rate and seasonable.

But in both these refresh∣ings men do oftentimes of∣fend: and hee that would have good of these com∣forts, must bee carefull to avoid those errours, which be these.

1. Men offend in eating and drinking, seldome in defect, but many times by excesse. It was sometimes a fault among the Primitive Christians (when men in their zole did take the kingdome of heaven by vi∣olence) that they fasted so

long till they fainted: and therefore were reproved by the Ancient Fathers, for their austerity and rigour. But our times are not great∣ly guilty of that fault. Our sinne is, that by too full fee∣ding wee become unfit for holy duties. For whoredome and wine and new wine take a∣way the heart, as the Prophet speaketh. Hos. 4.11. And sur∣fetting, and drunkennesse, and cares of the world, do over∣charge the heart, that it can∣not keep watch against the great day; as our Saviour saith. Luke 21.34. The mea∣ning of which speeches is, that by eating and drinking, and caring for the world ex∣cessively or overmuch, the soule of man is pressed

downe, and laid groveling upon the earth; so that it is unfit for any heavenly thoughts. And this we find to bee true by dayly experi∣ence. For if we feed to the full on the Lords day at din∣ner, wee are the worse dis∣posed to heare, or pray, or serve God any way in the afternoone. And therefore, if we desire to profit by our hearing, we must beware of full feeding: especially, we must take heed, that a full stomacke doe not cause a drowsie head.

2. In sleeping men offend both wayes, both by defect, and excesse.

(1.) By defect: and so they offend, who on the Sa∣terday night do continue

so long at their worke, that they are sleepie the next day, when they should serve God in good duties. For this wee may be well as∣sured of, that they who work when they should sleepe, will sleep when they ought to work: because na∣ture, if it be defrauded of its ordinary rest, will still bee seeking of a supply of that which is wanting. And therefore those, that would be cheerefull in holy exerci∣ses on the Lords day, must give themselves sufficient rest the foregoing day. Yea, and if I might advise, they should allow somewhat more then ordinary at that time; because it is harder to forbeare sleepe in the

Church, where wee sit still without moving, then it will bee in our shops, or in places abroad, where we are stirring and moving about our occasions, and intent upon our Trades and busi∣nesse.

(2). Wee offend herein by excesse also. So they do, who slugge it so long in their beds on the Service-day, as that some part of Gods service is past, before they are ready to come. This fault deserveth reprofe in two respects. 1. Because it argueth a great coldnesse in holy duties, and a dead spirit to God-ward. For what wee do willingly and with a cheerefull minde, that wee do speedily, and

without lingring or delay. Wee reade of Shechem Ha∣mors sonne, when hee had a grant of Dinah Iacobs daugh∣ter to be his wife, upon con∣dition that hee and his peo∣ple would bee circumcised; that he deferred not to doe the thing, because hee had delight in Iacobs daughter. Gen. 34.19. And so if men have a de∣light in spirituall exercises, they will take the first op∣portunity and not deferre and loyter about the busi∣nesse. So when Abraham was commanded to sacri∣fice his son, the Text saith, noting thereby his ready o∣bedience, that hee rose early in the morning, to go speedi∣ly about the work. Gen. 22.3. And of Iacob, it is said in like

sort, that to expresse his thankfulnesse for Gods mer∣cies, hee rose up early in the morning, and set up a pillar, &c. Gen. 28.18. And so on the contrary of wicked men, who pursue their sinfull pleasures with delight, it is said, that they rise early to go about their work. So drunkards are said to rise ear∣ly in the morning, that they may follow strong drink. Isa. 5.11. And the inhabitants of Ierusalem, rose early and cor∣rupted all their doings. Zeph. 3.7. Yea, and God himselfe, to note his hearty desire of mans salvation, saith of him∣selfe, I spake unto you, rising up early and speaking: but yee heard not. Ier. 7.13. and verse 25, I have sent unto you all my

servants the Prophets, dayly rising up early and sending them. By all which, and o∣ther places of the like kind, we may see, that early rising for the doing of any thing, is taken as an argument of hearty affection and love to the same thing. And so on the contrary, slugging and delaying, is an argument of little affection and love. And hereby it appeareth, that their devotion is cold in Gods service, who lie in bed so long, that they come late and tardie to the worke. 2. This fault of slugging long in bed, is worthy of re∣proofe, because by comming late to Gods service, they may come short of his bles∣sing. Esau staied so long in

hunting for his Venison, that the blessing was gone, before he came to receive it. Gene. 27. And afterward he found no place for repentance, or to revoke the former grant, though hee sought it with teares. Heb. 12.17. Let this example scare sluggards out of their beds, and make our halfe-hearers, who come when a good part of the Service is past; to bethink themselves, and beware lest the blessing bee past, before they come to receive it.

The summe is, Hee that will heare with profit, must grant sufficient refreshing to nature, but not excessive; such as may cheere his sen∣ses, but not such as may dull and depresse them.

III. The third prepara∣tive duty is, that before hand wee season our minds with some holy thoughts in pri∣vate, that wee may bee the better disposed to good du∣ties in publike. For looke in what frame our hearts stand when we come from home, and in the same wee shall finde them when wee are come to Gods house. If we jump in thither, being as it were yet warm with world∣ly thoughts; the minde in praying and hearing, and o∣ther duties will remaine the same that it was before, that is, stuffed and possessed with the thoughts and desires of the world. But if we turne our hearts toward God, and fixe our mindes on heavenly

things, before wee come from home; this will dis∣pose us to heavenly-min∣dednesse in the publike ser∣vice. For example, let this be our practise, let us lift up our hearts and raise our thoughts to God-ward by meditating on his word and works, by thinking on our duty and the worke wee are about, by considering Gods greatnesse, in whose pre∣sence wee shall bee, and by powring out our soules to God in our prayers, that hee will direct our actions, and blesse his owne ordinance, and honour himselfe in our voluntary service: and then our hearts being thus tur∣ned upon God aforehand, we shalbe the more zealous

in praying, and the more at∣tentive in hearing, and the more forward and ready in good duties every way. This rule Solomon prescri∣beth us, when he saith, Keep thy foot when goest into the house of God, or (as the other Translation hath it) Take heed to thy foot: that is, as Beza paraphraseth the place, [Considera etiam atque eiam, quò tendas, & quem adeas] Think upon it againe and againe, whither thou art a going, and into whose pre∣sence thou commest. Thus hee commandeth, and so should wee do. When wee are to appeare before God, at the solemne times of his Service; wee should think whither it is that wee go,

who it is that we deale with, what it is that wee are then to do, and how wee may re∣ceive comfort and profit by our doing.

Thus we have the duty: our part will bee to think how well we have observed it. If wee come to heare without turning our hearts toward God aforehand, wee are not so fitted for this work, as we should be. And for want hereof, wee may feare, lest as the King said to his unmanerly guest; Friend how camest thou in hither, not having on a wedding garment? Matt. 22.12: So God may say to us, How is it, that ye come to heavenly exerci∣ses, not having heavenly mindes? and why come ye

to stand before God, when your hearts are turned to∣wards the world? These things considered, my ex∣hortation is, as Daniel, when he prayed, set open his win∣dows towards Ierusalem, that he might looke toward that place, where God was, to whom he made his prayer: so when wee heare, or per∣forme any service unto God, that then for the sharpening of our attention we would set open the windowes of our soules towards heaven; that while wee are hearing or reading, wee may look toward the place, where our Lord dwelleth, who is now speaking unto us.

IIII. The fourth and last preparative duty is, that be∣fore

we come to heare Gods word, we empty our soules of all knowen and unlawfull lusts; that so our hearts may bee fit receptacles for the word of Christ to dwell in. For, if the vessell be musty, it will marre the best wine, that can be powred into it; and if the stomach be filthy, it will corrupt the most wholesome meat; and if the ground bee cumbred with thornes and weeds, it will choake the purest seed. And so, if the soule bee defiled with sinfull lusts, it will choke the seed of Gods word, and corrupt this food of the soule, and make it un∣profitable to the hearers. This S. Iames teacheth us, when he saith, Lay apart all

filthinesse and superfluity of naughtinesse; and receive with meeknesse the ingraffed word, which is able to save your soules. Iames. 1.21. And so S. Peter, Laying aside all malice, and all guile, and hypocrisies, and envies, and evill speakings; as new-borne babes, desire the sincere milk of the word, that yee may grow thereby. 1. Pet. 2.1, 2. In these places, these two Apostles do teach us two duties, the one principall and primarily intended; and that is, that wee receive Gods word with all readi∣nesse, for establishing our soules in grace: and the o∣ther a preparative duty, that must go before, and make way for it, and that is, that first of all we lay aside all fil∣thinesse

and naughtinesse, and sinfull lusts. For more di∣stinct and clearer understan∣ding of which rules, wee may consider these particu∣lars in the Apostles words. (1.) When we read in Saint Iames, Laying apart; and in S. Peter, Laying aside; the word in the Originall in both places is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which according to the propriety of the Greek Tongue, no∣teth the time past: and therefore is rendred by Beza in the one place, abjectis om∣nibus sordibus, all filthinesse having been cast aside; and in the other, deposita omni malitia, all naughtinesse ha∣ving beene laid apart; but wee in our English, keeping the idiotisme of the Greek

which the Latin tongue can∣not do, may more perspicu∣ously render it thus, Having laid apart all filthinesse, and all malice, and guile, &c. But where in the second place we reade, Receive the ingraf∣fed word, and, Desire the sin∣cere milke of the word, the O∣riginall words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which sort of verbs Cle∣nard calleth Aorists, having respect to their forme; but Sylburgius more pro∣perly and fitly, respe∣cting their signification, cal∣leth them futura perfecta, because they signifie the perfecting of an action to come. For all verbs of the Imperative mood, as these bee, though they may bee

of the Preter tense for their forme, yet are alwaies of the future tense for their signi∣fication. For things com∣manded, are not already done, but are to be done af∣terward; the precept ever in nature going before the performance. And there∣fore, Linacer, a learned and exact Grammarian, having first noted that all verbs of the Imperative moode are either of the present or pre∣ter tense; addeth withall, Quibus tamen omnibus prate∣riti formis, siquis penitiùs in∣spiciat, perfectio absolutioque potiùs, quàm actio ulla praete∣rita significatur; ne quis non gerendum aliquid imperari pu∣tet. Those that bee Scholars know what this note mea∣neth:

those that bee not, may at least carie thus much with them, that the former words [Lay apart, or Lay aside] doe note the time past; and the later, [Receive the word, and, Desire the sin∣cere milk,] doe implie the time to come. And hence every one may collect, that sin is first to be layed aside, and then the word of God to be heard. And therefore I called the duty signified by the former word, a pre∣parative duty, which maketh way for that w^ch followeth after, and the duty signified by the later word, the prin∣cipall duty, for which the preparative is intended. This is the first thing, that I note in these words of the

Apostles. (2.) The second is, that when S. Iames saith, Lay apart all filthinesse, and all superfluity of naughtinesse, he meaneth all iniquity and all sinfull lusts: and by gi∣ving thē this name, he com∣pareth them to superfluities of indigestion, or to raw & indigested humors which distemper the stomach: and implieth hereby that Gods word is the food of our soules, the digesting where∣of is hindered by these su∣perfluities of sin. (3.) When S. Peter saith, Laying aside all malice, &c. desire the sincere milk of the word, hee com∣pareth Gods word to hole∣some meate, and implieth hereby, that these vitious qualities of malice, &c. are

like to corrupt humours, which doe hinder the nou∣rishment of this meate. (4.) When S. Iames saith, Lay apart all superfluities, &c. & receive the ingraffed word; and when S. Peter saith, Laying aside, &c. desire the sincere milk: both of them meane that as good meat breedeth not good nourish∣ment in a corrupt stomach; no more doth Gods word nourish our soules, unlesse these bad humours of sinne be first emptied and purged out. The summe of all is, that he who will thrive and grow in grace by the food of the word; must first dis∣burden himself of the super∣fluities of sinne. And this sheweth that this emptying

out of all sinfull lusts, is a preparative duty necessary for them, that will receive good by Gods word.

This may suffice for pro∣ving of the point: but yet we shall more clearely & di∣stinctly understand it, if we consider what helps and fur∣therances this purging out of sin will afford him, that cometh to heare Gods word for the profit of his soule. And they be these, and such like.

I. It qualifieth the minde for the clearer understan∣ding of Gods word, and the mysteries of salvation con∣tained in it. And that it doth in two respects.

1. Because, sinfull lusts are as so many clouds or dark

mists cast before our eies, which hinder us from dis∣cerning of the truth, though otherwise it lye plaine be∣fore our face. This is gathe∣red from that speech of our Saviour to the Jews; How can yee beleeve, which receive honor, one of another, and seek not the honour, that cometh from God alone. Ioh. 5.44. Note here, (1.) the unapt∣nesse and indisposition of this people, to beleeve CHRISTS word: how can ye beleeve? (2.) the reason or cause hereof in these words, which receive honour, one of an other. Hee meaneth that because they were given to vaine glory, and esteemed the praises of men more then the honor that cometh

from God, therefore they could not beleeve the Gos∣pell, which did not onely bring contempt with it, but did teach men willingly to beare it. By which it ap∣peareth, that their vaine∣glory did so blinde their eies, that they could not acknowledge the truth of the word, which was con∣trary to it. And so, by the same reason, covetousnesse blindeth mens eies, that they cannot beleeve any do∣ctrine, that is contrary to their profit. And wanton∣nes blindeth their eies, that they cannot beleeve that, which is contrary to their lusts. And revenge blindeth the eies, that they cānot see that truth, which is contrary

to their malice. And love of a mans selfe and of his own Teachers, doth so blind his eies, that he discerneth not the plaine truth, that cros∣seth his prejudice, and the opinions which his Masters have instilled into him. And in a word, every sinfull pas∣siō is as a cloud to darkē the understanding, that it can∣not see any truth that is con∣trary to that sin. And this may be one reason, why the Apostle saith, that the na∣turall man receiveth not the things of the Spirit of God: for they are foolishnesse unto him: nor can he know them, because they are spiritually discerned. 1 Cor. 2.14. Hee meaneth that the mysteries of the Gospell are only discernable

by a spirituall eie, whereas the naturall man hath no eies, but carnall. But con∣trariwise a cleane heart ma∣keth a clear judgement, be∣cause hee that hath purged his heart from all sinfull lusts, is alike disposed for all truths; nor hath he any cloud within him, that may darken his minde, when he is to judge of them.

2. Puritie of heart dis∣poseth a man to the under∣standing of Gods word, be∣cause his own feeling with∣in himselfe, and the expe∣rience that hee hath of the power of godlinesse, and the deceits of sin, will bee as a cleare Commentarie to

the rules and doctrines of Scripture, which concerne those points. If one of us, who is a father, and consi∣dereth what his owne affe∣ction was to his little son, when hee did beat him for his faults; should read that Text of David, As a father pitieth his children; even so the LORD pitieth them that feare him. Ps. 103.13: or that of Salomon; Whom the Lord loveth, hee correct∣eth, even as a father the son, in whom hee delighteth. Pro. 3.12: that man would more clearely see, and more fee∣lingly judge of Gods tender mercies towards his chil∣dren, described in those Texts. And so he that hath had his heart wounded with

the sting of sin, will best un∣derstand that Text, A bro∣ken and contrite heart, O God, wilt thou not despise. Psal. 51.17. And, he that is a pittifull and a mercifull man, will best understand that of S. Paul, Bee yee kinde, one to an other, tender hearted forgiving one an other, even as God for CHRISTS sake hath for∣given you. Ephes. 4.32: and that other, Put on, (as the Elect of God, holy & beloved) bowels of mercies, kindnesse, humblenesse of minde, meek∣nesse, long suffering, forbearing one an other, and forgiving one an other, &c. Col. 3.12. And the like may be said of all other vertues and graces, in which the maine duties of christianity do consist.

And he that is thus disposed before he cometh to heare; is in a faire way to under∣stand the Scriptures, when they bee alledged, and to conceive the Preachers mea∣ning, when hee explaineth and applieth them to his conscience. And hence it is, that(a) Cassian a learned & judicious Writer doth say of Theodorus a Religious man of that time, and one that was expert in the Scri∣ptures, that the thing, which made him so skilfull in Gods book, was [Non tam studium lectionis, vel literatura mun∣di, quàm sola puritas cordis,] not so much his reading of lear∣ned books or his human lear∣ning, as his purity & sincerity of heart alone. And this man

(saith the same(b) Autor) when men admired his clear understanding of Scriptures, and desired of him the mea∣ning of certaine places, an∣swered them, that he who would come to the true un∣derstanding of Scriptures, must not bestow his paines in reading of Commenta∣ries, but rather bend his minde to cleare his soule from fleshly desires. [Qui∣bus expulsis, confestim cordis oculi, sublato velamine passio∣num, sacramenta Scripturarum velut naturaliter incipient con∣templari.] For these vitious lusts being expulsed & driven out, the eie of the soule after this vaile of passions is removed from before it, doth begin, as it were by its owne disposition

and temper to understand the mysteries of the Scriptures. (c)For (as hee addeth) the holy Ghost did not so pen and divulge the Scriptures, that they might bee unknowen and dark: but they become hard and obscure through our owne default, who with a vaile of sins, do cover the eies of our mindes; like the vaile, that laie on the heart of the Jews, while they read the books of Moses. 2 Cor. 3.14, 15.

II. This puritie of soule disburdened of her sin∣full lusts, disposeth a man to the obedience of Gods word, and maketh him rea∣dy and prepared to observe and do what is therein pre∣scribed. Now these works

of obedience, they bee the very fruits & harvest cropp, for reaping whereof the seed of Gods word is sowen. For the end of our prea∣ching and reading, is that men may heare; and the end of their hearing is, that they may learne and know Gods will; and the end of their learning & knowledge is that they may do Gods will and keep his comman∣dements. This gradation of causes, is clearly expressed by Moses Deut. 31.11, 12. And it is intimated by our Saviour also in the Gospell, when he saith, This peoples heart is waxed grosse, and their eares are dul of hearing, & their eies they have closed, lest at any time they should see with their

eies, & heare with their eares, & understand with their heart, and should bee converted, and I should heale them. Matt. 13.15. By these speeches it ap∣peareth, that Doing is the end of Hearing. Now that which in our hearing doth fit us for this end, is if wee purge our soules aforehand of all sinfull lusts, and yeeld up our selves to be moulded by the word. For they that be in love with any lust, are loth to heare and more loth to do that which God com∣mandeth to the contrary. Herod, because hee was in love with his fleshly lusts, would not hearken to Iohn Baptist when hee tould him of his incest: the Pharises, because they were in love

with their money, derided our Saviour, when he prea∣ched against covetousnesse. And Ahab, because hee was resolved to go up to Ramoth Gilead to battell; put Mi∣caiah in prison, for advising him to the contrary. And so it is still. He that is resolved to live in oppression, will not care for the Preachers words, when he telleth him of S. Pauls threatening, Let no man go beyond or defraud his brother in any matter, be∣cause that the LORD is an avenger of all such. 1 Thess. 4.6. And he that is resolved to go on in his uncleane lusts, will not care, when hee is tould of that sentence, Whoremongers and adulterers God will judge. Heb. 13.4. And

he that is given to his bellie cheare, will sleight that ca∣veat of our Saviour, Take heed, lest your hearts bee over∣come with surfetting & drun∣kennesse, &c. Luk. 21.34. And generally whosoever is led with any lust, untill he be content to part with that lust, will never bee willing to yeeld obedience to that Scripture, which forbiddeth it. Yea, and they who are zelously affected to religion, and performe holy duties with some care, yet if they have but any one unmor∣tified passion behinde; that lust will make them to with∣draw the shoulder, when they should yeeld obedience to the word. A plaine proof hereof may bee seene in the

rich young man mentioned Mar. 10.17, &c. For hee came to CHRIST with great zele, and was resolved to do any thing that hee might be saved: Good Master (saith hee,) what good thing shall I do, &c? But when our LORD bade him, Go sell all that thou hast, &c: and thou shalt have treasure in heaven: the Text saith, he was sad at that saying, and went away grieved. The mea∣ning is, that though he were a forward young man, and purposed to do any thing, that CHRIST would ap∣point him for gaining of eternall life; yet because hee was in love with his wealth, he thought this to bee too hard a condition to

be accepted of. And so it is, and will bee with all other men: if they be in love with any one sinne, that will not suffer them to submit to that word of God, which forbiddeth it. But contrari∣wise, he that hath emptied his soule of every knowen sin, is ready for every com∣mandement, & will submit to whatsoever God shall en∣joyne him. For having pur∣ged out every lust, he hath nothing left behind, that may oppose GODS word, when it commandeth him his duty. Such a man, if God should command him to sa∣crifice his life for religion, as he commanded Abraham to sacrifice his son; he would say with S. Paul, My life is

not deare unto mee, so I may finish my course with joy. Act. 20.24. And if God should re∣quire restitution of ill got∣ten goods, hee would say with Zaccheus; If I have ta∣ken any thing from any man by false accusation, or any other unjust dealing, I will restore him fourefold. Luk. 19.8. And if GOD should re∣quire him to mortifie him∣self by hard and austere cha∣stisements; hee would say with S. Paul, I will keep under my body, and bring it in sub∣jection. 1 Cor. 9.27. And so in all other the most trouble∣some services. For what can be too hard for him in Gods commandements, who hath forsaken every thing, that is forbidden by them? Thus

the purging of the heart from all sin, maketh a man ready for obedience of eve∣ry commandement: which is the very crowne and the glory of our hearing.

III. This cleansing of the soule from all sinfull lusts, inviteth God to assist us with grace, and to blesse our hearing with successe, and to increase all his mercies to¦wards us. For the secret of the Lord is with them that feare him, and he will shew them his covenant. Psal. 25.14. And, my sonne (saith Solomon) if thou wilt receive my words, and hide my commandements with thee, &c. then shalt thou understand the feare of the Lord, and finde the knowledge of God. For the Lord giveth

wisedome: out of his mouth commeth knowledge and un∣derstanding. Prov. 2.1, 5, 6. And of Cornelius wee reade, that hee being a devout man, and one that feared God, and gave much almes to the people, and prayed God continually; God was so well pleased herewith, that first hee sent an Angel from heaven to direct him what course hee should take for saving of his soule; and then hee sent Pe∣ter to tell him those things, by which both hee and his houshold should bee saved: and lastly, while Peter was preaching, and Cornelius was hearing, he powred downe the holy Ghost upon all them that heard the word. Act. 10. And so it will bee

with us: if wee bee like to Cornelius in devotion, ser∣ving God in purity of heart; we need not doubt, but God will send us such Teachers, as may direct us in the waies of salvation, and will grant us the assistance of his Spi∣rit, to blesse our hearing with an happy successe.

But on the contrary, if a∣ny man come to heare Gods word with the conscience of knowen sinne, or with any lust, that lieth unmorti∣fied within him; such a one provoketh God to blind his eyes, and to curse his labors. To this purpose the Pro∣phet speaketh, Ezek. 14.6, 7, 8, 9. Say to the house of Is∣rael, Thus saith the Lord God, Repent and turne your selves

from your idols, and turne a∣way your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Is∣rael, which separateth him∣selfe from me, and setteth up his idols in his heart, and put∣teth the stumbling block of his iniquity before his face, and commeth to a Prophet to en∣quire of him concerning me, I the Lord will answere him by my selfe: and I will set my face against that man, and will make him a signe and a pro∣verb, and I will cut him off from the midst of my people; and yee shall know that I am the Lord. And if a Prophet be deceived, when hee hath spoken a thing, I the Lord have decei∣ved that Prophet, &c. Note

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here (1.) the sinne that is supposed to bee in this peo∣ple, If they set up their idols in their heart, &c. He mea∣neth, if they cherished ido¦latry in their heart, and loo∣ked on their abominations, as the thing that they loved. (2.) Consider the punish∣ment that God threatneth against this sinne, and that is twofold. 1. That if such a one should come to a Prophet for instruction, God would give him the answere, and set his face against him, &c. that is, instead of instruct∣ing him in his word, hee would persecute him with his judgements: and 2. that if a Prophet were de∣ceived, as some times they were, God in his anger did

suffer him to erre, for a pu∣nishment to that man, that came to heare with a pollu∣ted soule. (3.) Note the re∣medy or the meanes, how to avoid this judgement, and that is set downe in these words, Repent and turne your selves from your idols, and from your abominations. Lay these notes together: and then yee may see, that if a man come to heare Gods word with a purpose of sin in his heart, (for every such sinne is his idol;) God will give him over to be seduced and to be plagued for his sin: and that the purging out of sinne, is the way to avoid all this mischiefe. Agreeable hereunto is that also of the Apostle, where hee saith of

Antichrist, that his comming should bee after the working of Satan, with all power, and signes, and lying wonders, and with all deceiveablenesse of un∣righteousnesse in them that pe∣rish; because they received not the love of the truth, that they might be saved: and that for this cause, God should send them strong delusions, that they should beleeve a lie, that they all might bee damned, who be∣leeved not the truth, but had pleasure in unrighteousnesse. 2. Thess. 2.9, 10, 11. By all this we may see, that if any man come to heare Gods word, with a cleare conscience, purged from dead works; God is ever ready to teach and direct that man in the right way to heaven. But if

any come with a conscience defiled with knowen sinne; God forsaketh that man, and leaveth him to false tea∣chers, to bee seduced and mis-led to his ruine.

Thus the point is cleared, that he who will heare with profit, must first empty his soule of all sinfull lusts: the uses follow.

Vse 1. Seeing such prepa∣rative duties are required for a profitable hearing of Gods word; every wise Christian should examine himselfe, how well he hath performed those duties, and by them ploughed up the fal∣low ground of his heart, that the good seed may be recei∣ved into a good soile. More particularly, whether before

his hearing, hee have la∣boured to empty his heart of earthly thoughts, that so hee might bee at leasure for God; whether he have used to season his mind with hea∣venly thoughts at home, that hee might be attentive in Gods service; and whe∣ther by due examination of his wayes, hee have sought to cast out all unlawfull lusts out of his soule; or, whe∣ther hee have not rather bu∣sied his mind with thoughts of the world, when he was come before God, to be in∣structed in his word; or, whether hee have not gone into Gods house, without thinking whither he was a going; or finally, whether he have not caried some sin

with him into the Church, which no perswasions of the Preacher could make him to forsake. Those that have prepared themselves before hand, may comfort them∣selues with this thought, that the good seede hath been sowen in good ground and therefore will bring forth fruit to eternall life. But if we consider how lit∣tle fruit of obedience there appeareth in the world, we may well think, that most men have used but small preparation before their hearing. And therefore now it is high time, to beginne this so necessary a work, that their negligence do not make their labors fruitlesse.

Vse 2. Seeing the heart is

not fit for the seed of Gods word, till the rubbish bee weeded out, and the super∣fluities of sinne purged a∣way; it standeth us upon, to search every corner of our soules, lest some lust lie lurking there, which wee have not discovered, nor have had care to expell. For every such lust is a superflui∣tie of naughtinesse, which hindreth our growing by the word. For example, if there bee a lust of adultery and uncleannesse, that is a superfluity of naughtinesse: purge out this, or else, it will hinder your growth in grace. And if there be a lust of pride and vaineglory, that is a superfluity, which must bee purged out, or else

the word will not enter in. And so I may say of cove∣tousnesse, and of malice, and of revenge, and of every evill lust: they be superflui∣ties of naughtinesse: and if they be suffered to harbour in the soule, they will shut the doore against all good instructions.

Vse 3. There is hence encouragement and com∣fort for all true hearted Christians, because having purged out their lusts, and resolving to do what God shall command, they are rightly qualified for hearing of Gods word. If any thing be necessary to be knowen, which is too hard for their understanding, Gods pro∣mise is, that he will reveile

it unto them, and leade them in the right way. Our Saviour hath said, If any man will do Gods will, hee shall know of the doctrine, whether it bee of God, or no. Ioh. 7.17. Where (1.) when he saith, If any man will do Gods will, he meaneth, if hee be resol∣ved to performe, whatsoe∣ver God shall cōmand him. And (2.) when hee saith of such a man, that he shall know of the doctrine, whether it bee of God, he meaneth, he shall bee guided to know and un∣derstand the maine points of faith, even so much as may serve to save his soule. For first, the eie of his soule is cleare from mists and foggs of passion; by reason whereof hee will discerne

those truths, which are pro∣portionable to his under∣standing. And secondly, if any thing be too high for his apprehension, God will re∣veile that unto him by one meanes or other, rather then so faithfull a servant of his should erre from the right way, that leadeth to eternall life. And conse∣quently, he that doth settle his heart in a sincere pur∣pose to do what God shall enjoyne him in his word; may bee confident in this hope, that he shall not erre with danger to his soule. A great comfort this may bee to a true Christian in these wrangling times, and dayes of contention, wherein va∣riety of questions doth

much distract the minds of many men. My conclusion is this, when we go to heare Gods word preached, or take a Bible into our hands to reade; let us abandon e∣very knowen sinne, and re∣solve to serve God in every knowen duty: and then our comfort is, we shall know the truth, and the truth shall make us free.

CAP. XIII.

Duties to be performed in the time of our hearing.

[Cap. 13] HItherto of preparative duties, which go be∣fore our hearing: now wee are to consider of duties, required in the time of hea∣ring. And they, as I conceive of them at this time, are three. (1.) Attention to the things, which are spoken: (2.) Reverence to the per∣son, that speaketh: and (3.) wisdome in fitting all to our owne use.

I. The first is Attention.

And that (as one defineth it, not unfitly,) is [seria & diligens animi applicatio ad ea, quae dicuntur] a serious applying of the minde to the things, that are said: or, it is, when we bend the mind and understanding to ob∣serve and mark that which is spoken.

Concerning this dutie there are two things to bee declared. (1.) What use and necessitie there is of it in our hearing: and (2.) what meanes wee may use for at∣taining to it.

[I.] What use there is of it. And the answere is, the uses of it are three especi∣ally.

1. Attention is that which doth enlive our hearing, and

maketh it effectuall and pro∣fitable. For if we heare, and attend not, we do not learn by the instructions that should teach us; we are not moved by the exhortations that should perswade us to well-doing; nor are we fea∣red by the threatnings that should deterre us from sin. In summe, whatsoever is said to do us good, is as water spilt upon the ground, that cannot be taken up for any use. But Attention in hearing, is like the plough that goeth before the Sow∣er. For as the plough ope∣neth the ground that the seed may enter in, and take root under the furrows: so attention setteth open the heart that it may receive the

word in, when it is spoken by the Preacher. And there∣fore when the Scriptures do describe diligent & zelous Hearers, they set them out by their attentivenes to the word spoken. Thus it is said of the people in Nehe. time, that the eares of all the people were attentive unto the booke of the Law, when it was read unto them. Nehem. 8.3. And so of the people in our Sa∣viours time, it is said, that they were very attentive to heare him; or, (as the other Translation hath it,) they hanged upon him, when they heard him. Luk. 19.48. The meaning is, their mindes did hang upon his lips, to suck-in his doctrine, as the childe hangeth upon the

dugs, that hee may suck in his mothers milk. Whence wee are further advertised, that as children, who follow the dug, do thrive and grow by the milk; so the hearer, that is attētive to the word, doth grow and thrive by it. But without attention, as our prayers are a lip-labour, which God respecteth not; and for which he reproveth the Jews, This people draweth neere unto mee, with their mouth, and honoreth mee with their lips, but their hearts are farre from me: Matt. 15.8: so without attention, our hearing is an ear-labour, of which God may say by the same reason, This people draw neere unto mee with their eares, but their heart

is farre from mee. Attenti∣on then is therefore neces∣sary, because it maketh our hearing profitable & availe∣able.

2. Attention to GODS word, maketh God willing and ready to instruct us, and lead us by his grace. For as we use to say of wise men, that they strike, while the yron is hot; because then it will yeeld to the hammer, and may easily be facioned, as the workman will: so God dealeth with his peo∣ple; when they are ready & rightly disposed for his blessings, then hee useth to bestow them. Open thy mouth wide, (said God) and I will fill it. Psal. 81.10. So, if men open their hearts, &

bee ready to receive, then God openeth his hand, and powreth in his blessings. But if men shut their mouths, when they should receive, God will shut his hand, when hee should give. And there is great reason for it. For a wise householder, be∣cause he will not have his wine spilt, therefore will not powre it upon the vessel, when the mouth is stopped. And so our wise God, be-because hee would not have his graces lost, will not bestow them▪ when men are not fit to receive them. This point is clearly mani∣fested in the example of Sa∣muel: When God called, Sa∣muel, Samuel, once and again and the third time; he still

went to Eli, to know what he would have. And all this while God said nothing to Samuel, of the message that he intended for him. But at last, when God called, as at other times, Samuel, Sa∣muel; then Samuel, turned himselfe toward God and said, Speak Lord, for thy ser∣vant heareth. And then God reveiled himselfe unto him by his word, and instructed him in his will. 1 Sam. 3.10. And so, if our mindes wan∣der abroad, and talk with the vanities of the world, while GOD speaketh unto us in his word preached or read: it is no marvell, if he take his word from us, and give it to them, that are better disposed for it. Or, if

he suffer his word to remain with us, yet hee may denie his grace, that might make it profitable unto us. At∣tention then is necessary in this respect also, because it moveth God to teach and direct us in the right way.

3. Attention is an act of the minde, by which wee witnesse our due respect to GOD and his word. Iob describing the account, that men made of him in his prosperitie, saith, To mee men gave care, and waited, and kept silence at my counsell. Iob 29.21. And on the contrary, it is a great indignitie to a man, if while he is talking with us, wee turne our backs upon him, and looke an other way.

A man of place or facion would take it in ill part to be so neglected by us. But the indignity is much grea∣ter, if when the Lord of heaven speaketh unto us, about the weightie affaires of our salvation, wee turne from him, and talk with the vanities of the world. Such behaviour is not fit for Gods presence, nor can we think to please him, when wee neglect him so much. It is said of Lydia, that the LORD opened her heart, that she attended to the things, which were spoken of Paul. Act. 16.14. Which shew∣eth, that if wee attend not, when God speaketh to us in his word, it is because our hearts are shut against God

and we denie him entrance and entertainment: but if God by his grace have once opened our hearts, then we with attention will hearken to his word. Again we read, that Gods delight is in such men, as do heare his word with an awfull reverence & dutifull respect. Thus saith the LORD, The heaven is my throne, and the earth is my footstoole, &c. for all those things hath mine hand made; and all those things have been, saith the Lord. But to this man will I looke, even to him that is poore, and of a contrite spirit, and trembleth at my word. Is. 66.1, 2. Which is, as if hee should say, Heaven & earth and all the world are mine; and I may be where & with

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whom I will: but hee that trembleth or standeth in aw of my word, is the man that I have made choise of, and that I delight to dwell with. But if any bee carelesse and unrespective of God, when he speaketh unto him; that man as hee neglecteth God, so is he ne∣glected of him. The summe is, Attention to the word spoken, is therefore neces∣sary, that wee may shew a due and dutifull respect to God, whose word it is.

[II.] This may serve to shew the use of this dutie: the next enquiry is to seek for such helps, as may fur∣ther us in the performance of it. And sure, this is a point of great moment, and wor∣thy

thy of our best care. For, how ever attention bee so necessary for right hearing, nor will any of us deny the profitable use of it: yet such is our frailty and folly, that usually our thoughts wan∣der all the world over, while wee are in Gods presence, and should heare his word, which is able to save our soules. For sometimes, wee do willingly busie our selves with earthly thoughts about our Trades, and our Lands, and our houshold affaires, and other things of like na∣ture. And sometimes, as the devill stood at Ioshuahs right hand to resist him, Zach. 3.1: so hee standeth at our el∣bow, and casteth worldly thoughts into our mindes,

or heavinesse of sleepe into our heads, or disesteeme of the word spoken, into our hearts. And at all times, such is the frailty of the flesh, and our daily acquaintance with the things of this world; that though we strive to be attentive, yet by-thoughts will creepe in, and distract our mindes, while wee are about that good work. By reason whereof, it will bee hard to drive away idle thoughts, and impossible to be altogether without them. And therefore, it will bee a labour well bestowed, if by enquiry wee can finde out some such helpes, as may serve to heale our infirmi∣ties, and to keepe us sted∣fast in this duty. For which

purpose, I have thought on some rules; they that are experienced in asceticall ex∣ercises, may perhaps adde more, and finde better; and they shall do well to further us with their store. The rules that at this present I have in readinesse, are these.

1. Rule. It will bee good, to accustome our selves to the dayly reading of Scrip∣tures, and frequent Medita∣tions on heavenly things. For if the minde bee throughly seasoned with such thoughts, it will not be so ready to admit of imagi∣nations and fansies; that be∣ing the readiest for our thoughts, with which wee are most familiarly acquain∣ted. For proofe of this,

let us ask our owne hearts and they will tell us, that if a man have beene busied in scraping and heaping up riches, his minde while hee is in the Church, will runne upon his baggs, and bonds, and his accounts, and other such meanes of thriving in the world; and if a man bee given to dalliance and flesh∣ly lusts; his mind will runne upon his Minion, and the works of fleshly delights: and if a man be set on ambi∣tion, and desire of high pla∣ces; his minde will runne on the meanes of rising, and of great offices, and places of preferment. And, in a word (as our Saviour saith) Where a mans treasure is, there will his heart bee also.

Matt. 6.21. Whence it fol∣loweth, that if a mans study and delight be in Gods Law, and about duties of Gods service, those things will most readily come to his minde, wherein hee is ofte∣nest busied. And when such things are mentioned and talked of, he wil as constant∣ly and as attentively both heare and observe them, as a worldly minded man will heare and speak of his pro∣fits, or an effeminate man of his pleasures, or an ambi∣tious man of his honours. And as a worldly man, when he is about his purchases and bargains, goeth serious∣ly to work, and is not easily diverted from the businesse that hee is about; so the re∣ligious

minded man, if hee bee as heartily religious, as the other is covetous, will bee so serious and attentive in matters of Gods service, that other by-thoughts will not easily divert or turne a∣way his minde. And there∣fore, if worldly thoughts do much disturbe our hearing, it is an argument that the studie of the world is more frequent with us, and more delightfull to us, then the studie of Gods word. For redressing of which errour, and to keepe our mindes from evagations and distra∣ctions; our care must be, to place our studie on Gods word, and thereby to sea∣son our mindes with a love of heavenly things, and a

serious care of our salvation.

2. It will be an helpe al∣so, if we use such posture of body, as may be apt to keep our senses waking, and to drive away heavines & sleep. How this is to be done, we may take direction from ex∣amples of former times. First then wee read in the Gospel, that when our Lord had read his Text, and was ready to speak unto the peo∣ple, the eies of all them that were in the Synagogue, were fastened upon him. Luk. 4.20. Which words, as they shew with what attention they prepared to heare the Ser∣mon; so they intimate, that by this means they were likely to continue their at∣tentiō. For as the mind sen∣deth

out the eies, to look up∣on that which it selfe liketh; so the eies, if they bee fa∣stened on an object, do stirre up the minde to think on that thing, which they pre∣sent to its view. Consequent∣ly, as gazing abroad distra∣cteth the minde with varie∣tie of objects; so the faste∣ning of them on the speaker, doth settle the mind, where the eies are fixed. And by reason hereof, it will bee some help to sharpen our at∣tention, if sometimes, & as occasion requireth, wee fa∣sten our eies upon the Prea∣chers face, & look that way, where we desire our minds to be. Againe, Solomon saith of the wicked man, that he shutteth his eies to devise fro∣ward

things. Prov. 16.30. He meaneth, that as men, when they are in serious meditati∣on, do shut the eies, that nothing may distract their minds; so the wicked man shutteth his eies, that hee with more intention may devise mischief. And so in this work of hearing, it may sometimes be an help to at∣tention, if wee look down∣ward, or cover the eies; that the minde having no distra∣ction from without, may be the more intent on his pre∣sent businesse. Thirdly, wee read of the ancient Monks in Egypt: (And the name of Monks, was then as hono∣rable for their devotion, as now it is growen contem∣ptible for the superstition

of later times:) that they in their prayers did sometimes cast themselves downe up∣on the ground, and anone after, rose up againe, and praied standing, with their hands lifted up to heaven. And this they did, because, as they said, if a man did lye long upon the ground, he would bee set upon, not onely by idle thoughts, but more especially by sleepe. And so, if in our hearing, wee finde that by long sitting at ease, wee grow heavie and dull of hea∣ring; wee should rise and stand up, to awaken our senses. And if by long stan∣ding wee finde our selves weary of our worke, wee may for a time seek some ease by sitting: and so still

change the site of the body, and use such varietie in ge∣stures, as for the present we finde most availeable to keep us in attention.

3. It will bee an other help, if we labour to remove all lets and impediments, that use to disturb us. Solomons rule is, It is not for Kings to drink wine, nor for Princes strong drink: lest they drink, & forget the Law, & pervert the judgmēt of any of the afflicted. Prov. 31.4, 5. He meaneth that drinking of wine, and strong drink might make them unfit for judicature, & doing of Justice: & in such a case even Kings were bound to avoid it; lest it should disable them for the doing of their duties. And this

rule bindeth us also to avoid such things, as may hinder us in Gods service. If wee drink wine & strong drink, that is apt to fume into the head and to procure drow∣sinesse and sleepe; if we eat a full meale, that calleth the spirits to the stomach for concoction, and in their ab∣sence, the braine is disabled for contemplation and re∣ligious thoughts; and if be∣fore we come to Church, we drowne our selves in meriments and sports, that will season the minde with carnall delights, and make the soule unfit to relish the things of the Spirit: and if any man stuff his mind with worldly eares, and businesses of this life; that will leave

no roome for spirituall in∣structions to enter in. And if any of us do finde, that by these or any other such oc∣casions we be hindered in our hearing; wee must for∣beare drinking of wine, and feeding to the full, and de∣lighting in carnall sports, & cumbring our selves with worldly cares, and what so∣ever else may breed either drowsinesse or distraction. Else, it will bee impossible, that wee should heare with attention, and as impossible that we should profit with∣out it.

4. It will bee an help to our hearing, if while wee are about that work, we do ever and anone reflect upon our selves, and consider

what thoughts doe then lodge within us. And if we finde distractions to divert us, we should blame our un∣toward hearts, bewaile our corruptions, and recall the minde to his businesse again. This will help us against di∣stractions, because our heart will learne by often checks, to bee the more watchfull; and we by condemning our selves for our neglect of God and our own good, shall be made the more warie of offending any more: even as a traveller, that hath mis∣sed his way through heed∣lessenes, will bee the more carefull afterward to ob∣serve every turning, and to avoid every by-waie, that might mislead him.

These rules I have thought not unfit for this purpose: if any man have those that bee better, hee may leave these at his pleasure, and make use of that which may do him more good.

II. The next vertue to be exercised in the time of our hearing, is due reverence to God and his holy word. Solomon requireth it of us in our prayers and praises of God: When (saith he) thou goest to the house of God, bee not rash with thy mouth, and let not thy heart be hastie to utter any thing before God. For God is in heaven, and thou upon earth; therefore, let thy words be few. Eccles. 5.1, 2. Wee may note in this sen∣tence two things, a rule and

a reason. (1.) A Rule, & that is expressed two waies: 1. negatively in these words. Be not rash, &c. He meaneth that we should not presume to speak unto God, but with premeditation and advised sobernesse. 2. Affirmatively, in those words, Let thy words be few. He meaneth that our words should be well weigh∣ed; and then they will not be many: & that our speech should bee sparing; such, as may argue modestie and aw∣fulnes, rather then too much familiaritie and boldnesse. This is the Rule. (2.) The reason hereof given in the Text, is; For God is in heaven, and thou upon earth. Hee meaneth that there is as much distance between him

and us men, as is betweene heaven and earth: and that as farre as heaven is higher then the earth, so farre, and more also, is Gods great∣nesse above our meanenesse and low condition. And therefore, as when we come before an earthly King, we are wary and observant, lest any word should fall from us, that beseemeth not his presence: so, and much more carefull should we be, when wee come before the King of Heaven, lest any word may slip from us, not beseeming his greatnes. This Solomon requireth of us, when we come to speak to God, in our praiers, or praises of his name: and the same reason holdeth, and there∣fore

the same rule should be observed, when wee come to heare God speaking to us in his word. Wee must not be rash and bolde, and over-familiar with our LORD and Master: but heare with reverence, when hee spea∣keth unto us; and tremble at his word, when he com∣mandeth us, and laieth up∣on us a charge of obedi∣ence. And the reason is good: for God is in heaven, and wee are upon earth; and there∣fore wee should learne to keep distance, and never appeare before him with∣out tokens of submission and reverence.

Now this reverence may bee seene and observed in three things; (1.) in a re∣verent

esteeme of God and his word, (2.) in a dutifull behaviour, while we are in his presence: and (3.) in a modest quietnesse & silence, while he is speaking unto us.

[I.] In a reverend esteeme of God and his word; when we so think of them, and the place where they are present, as beseemeth his greatnesse, and their worth and dignitie. And this duty wee shall performe, if wee observe two rules.

(1.) That we conceive of God as of the Lord of hea∣ven and earth, whose glory so farre surpasseth not onely our meane condition, but our shallow apprehension, as that we are no more able to abide his presence, then a

weak eie is able to look up∣on the sunne in his strength. And therefore S. Paul de∣scribeth God to bee the bles∣sed and onely Potentate, the King of kings, and Lord of lords: who onely hath immor∣tality, and dwelleth in the light, which no man can approch un∣to; whom no man hath seene, nor can see. 1. Tim. 6.15, 16. In these words the glory of our Lord is set out by three things: (1.) By his owne greatnesse; He is a Potentate, a King, and a Lord, that hath immortality and light: (2.) By a comparison with all o∣ther great Ones; He is the only Potentat, the king of kings and Lord of lords: (3.) By his surpassing glory farre a∣bove all conceit, and appre∣hension

of men; He dwelleth in the light that no man can approch unto; no man hath seene him, nor can see him. Thus every word doth some way set out his incompara∣ble glory; which being considered accordingly will breed an awfull esteeme thereof, and a trembling before him. And from hence it is, that the Seraphims did cover their faces, when hee appeared unto them; and the posts of the doore mooved, when hee spake; and the Prophet cried out, Wo is me, for I am undone; because I am a man of uncleane lips, and mine eyes have seene the King, the Lord of hosts. Isai. 6.2, 4. And for the same reason, when Moses (like the sons

of Zebedee, not knowing what hee asked) desired to see Gods glory; hee was told that no man could see Gods face, and live. Gods back-parts hee was vouchsafed to see, that is, some small luster of his glory: and yet then, hee had need to bee put to the clift of a rock, and to be covered with Gods hand, lest the glory of the LORD should overcome him with its luster. Exod. 33.19. &c. And from the same ground it is, that the people of Is∣rael, after they had heard the voice of God speaking unto them in mount Sina; they were amazed and said, If wee heare the voice of the Lord our God any more, wee shall die. For who is there of

all flesh, that hath heard the voice of the living God, speak∣ing out of the midst of the fire, as we have, and lived? Deut. 5.25. Thus the Angels, and the Prophets, and the peo∣ple of God have beene affe∣cted, if God at any time have manifested himselfe to them in glory. And thus, and in this maner we should think of God, when hee speaketh to us in his word; and alwaies cary a reverend awe towards his Majesty, whensoever wee are before him. So Iacob did; when God had reveiled himselfe unto him in a vision by night, and he was now awa∣ked out of his sleepe, hee said, Surely the Lord is in this place, and I knew it not. And

hee was afraid (saith the Text) and said, How dread∣full is this place? This is no other but the house of God, and this is the gate of heaven. Gen. 28.16, 17. Note in this pas∣sage. (1.) How Iacob was affected at Gods presence, He was afraid, meaning, that he was struck with an awfull conceit of Gods Majestie, in whose presence he was. And so should we be: when we come into Gods presence, and heare him uttering the wonderfull things of his Law, wee should in all aw∣full reverence, humble our selves before him. (2.) Note what Iacob said upon consi∣deration of Gods presence. First hee said, God is in this place; hee meant, that God

by appearing and reveiling himselfe to his servant, did shew himselfe to bee there present, though Iacob never thought of any such thing. And so, when God pleaseth to reveile himselfe unto us by his word, though wee do not see or discerne it with our bodily eies; yet wee must know that God is there present, because he reveileth himselfe. Secondly, Iacob said. How dreadful is this place? This is no other but the house of God, &c. The meaning is, that because God shewed himselfe by his visions in this place; therefore the place was to bee esteemed as Gods house, even as hea∣ven it selfe, in which it plea∣seth him to dwell. And so,

when wee come into the Church, the place where God doth speak with us, and hath promised his presence; we should esteeme that, as Gods house where he dwel∣leth, and as the gate of hea∣ven, which is the place of his habitation. Thus wee should think of God and his presence, when he speaketh unto us out of his word. And that is the first rule to be observed by us, for decla∣ring of our reverence to∣wards him.

(2.) That wee esteeme the word spoken by Gods Minister out of the Scrip∣tures, as the very word of the Almighty God. This S. Paul commendeth in the Thessalonians: For this cause

(saith he) we thank God with∣out ceasing, because when yee received the word of God, which yee heard of us; yee re∣ceived it not as the word of men, but (as it is in truth) the word of God. 1. Thessal. 2.13. Here are two things consi∣derable: (1.) Who it was that spake and delivered this word, and that was Paul, a man like unto themselves: and (2.) Whose word they esteemed it to be; not Pauls, nor any other mans, but Gods alone. And there was great reason for it. For if the King should send an Of∣ficer, with commission to proclaime his will to his people; no man would say, that this message were the will or word of the Officer,

who proclaimed it, but the will of the King, who com∣manded it. And so these Thessalonians did rightly esteeme the word preached, as Gods word, from whom it was sent, and not as Pauls word, by whom it was deli∣vered. And they are com∣mended for so doing, as ha∣ving rightly distinguished betweene God and his Mi∣nister: so it will bee our praise, if when wee heare Gods word, delivered by a mortall man, yet wee e∣steeme it as the word of the immortall and ever blessed God. A good rule then it is, that wee esteeme the word spoken by the Minister, as the word sent from the Lord Almighty.

These rules, if they bee duly observed, will further us diverse waies to the right hearing of Gods word with profit.

1. They will work in us attentivenesse, to mark all that is spoken. For even a∣mong men, if the Speaker be had in honour, his words will be received with heed∣fulnesse and attention. It is said of Simon Magus, that all the people gave heed to him from the least to the greatest, saying, This man is the great power of God: and to him they had regard, because that of long time hee had bewitched them with sorceries. Act. 8.10. Consider here: (1.) how this people were affected to Simon Magus, They gave heed

unto him, and regarded him: (2.) why they thus obser∣ved and respected him, and that was, because hee had bewitched them, to beleeve that he was the great power of God, or one whom God had endued with great abilities from heaven. The like here∣to we may find in our owne experience. For if we think highly of any mans vertues, and esteeme his words to have weight and worth in them: we heare them with attention, & embrace them as Oracles of great worth. And so, in this case, it is no∣thing but disesteeme of God and his word, that maketh men to neglect the word, when it is preached in their hearing. And therefore as

Rabsakeh said, Heare yee the words of the great King, the King of Assyria. Isa. 36.13. meaning, that because hee was a great King, therefore they should give good audi∣ence to his word: so, if wee consider that it is the great King, even the King of hea∣ven, that speaketh unto us; it will command our atten∣tion, and make us heare with heed and observation. Let this then bee taken for a first benefit, that a due e∣steeme of God and his word, will cause attention in our hearing.

2. A due esteeme of God and his word, will make us willing to heare our faults reprooved, with submission and patience. Old Eli is an

example hereof. For when Samuel told him of his sinne in cockering of his sonnes, and of the judgement of God threatned against him for the same; he answered, It is the Lord, let him do what seemeth him good. 1. Sam 3.18. Wee may here observe, (1.) Eli his willing submission to the reprehension of Samuel, Let him do what seemeth him good: and (2.) the reason, that made him so tractable and obedient, and that was, because it was the Lord who had sent that message. And so, if when wee come to heare a Sermon, we consider that it is God, who speaketh unto us by the mouth of a man, this will cause us with patience to heare our sinnes

reprooved, and our selves censured for them.

3. The same considera¦tion will make us to yeeld a ready obedience to the word, and to suffer our selves to be moulded and framed by it, when it prescribeth us a du∣ty to bee done. This is so reasonable, that Balaam a∣gainst his owne minde ac∣knowledged it to bee right; Must I not take heed (saith he) to speake that which the Lord hath put into my mouth? Num. 23.12. And so, if we consi∣der that it is God who spea∣keth, it will cause us to think our selves bound to do, what hee saith. For no Christian is so shamelesse, that will say, that hee will not do, what God doth command.

And therefore wee may ob∣serve, that when men are re∣solved not to obey, they will rather denie that it is Gods word that is brought unto them, then that it is their duty to obey his word. So the Jewes did; when Ie∣remy at their request had en∣quired of God for them, and told them in Gods Name, that they should a∣bide in their owne Land, and not go into Egypt; they being resolved that it was more expedient for them, to go then to stay, told Ieremy to his face, Thou speakest fals∣ly: the Lord our God hath not sent thee to say, Go not in∣to Egypt, to sojourne there. Ier. 43.2. And so among us, no man that professeth to

serve the true GOD, will plainely denie submission to his word. The summe of all is, that if we bring with us, a due respect to God and his word, it will make us atten∣tive, when wee heare; and patient, when we are repro∣ved, and obedient when we are commanded that which is our duty to do.

[II.] The next thing, in which we are to shew re∣verence in the time of hea∣ring, is a dutifull behaviour in the outward man. For even among men, if boies plaie the boies among their fellows, that is, if they bee waggish and bolde and pre∣sumptuous before their e∣quals; no man will greatly regard it. But if they should

do so before their Masters face, it were irreverence and rudenesse not to bee borne with. And we our selves in our owne houses, where we are among our equals and friends, may use that li∣bertie both of speech and behaviour; which would savour of contempt and dis∣respect, if it were used in the presence of a Noble man, or of a Counsellor, or of a Prince. And so when we come into GODS pre∣sence; more sobernesse, and more modest and awfull be∣haviour will be required of us, then is necessary, when we are at home, or abroad among our neighbours. And therefore when wee come to heare God speaking unto

us; wee must have a care, that wee do not by our ge∣sture, bewray an undutifull respect to God or his ordi∣nances.

For better observing of which duty, I shall point at some such rules, as I find to have beene either required or observed amongst Gods people: that out of them every man may select such directions, as may bee use∣full and expedient for him∣selfe.

I. First then, I finde in Gods book, that when God appeared to Moses, being now to reveile his Law unto him, he first of all comman∣ded him, Draw not nigh hi∣ther; put off thy shooes from off thy feet: for the place

whereon thou standest, is holy ground. Exod. 3.5. And so the Angell, that appeared to Ioshua supposed to be Christ the second person in the Trinitie, commanded him; Loose thy shooe from off thy foot: for the place whereon thou standest, is holy. Iosh. 5.15. Consider in these pas∣sages (1) what was required. And that was, it was requi∣red of Moses, that he should not come neare the place, where God appeared, but keep distance, like the Pu∣blican, who stood afarre off in the lowest part of the Temple. And secondly both Moses and Ioshua are com∣manded to put off their shooes. The meaning whereof (saith Calvin) is, to instruct and

frame them to humilitie and an awfull feare. For as wee pull off the glove, when we salute our friends and take them by the hand, in token of our observance toward them; and as countrey peo∣ple and servants, who go in pattons in the street, do in good maners put them off, when they come into a Ci∣tizens house of any note: so in those easterne countreys, where Moses & Ioshua dwelt, they were used to put off their shooes, in token of re∣verence and respect, when they came into place, where their betters were. And ther∣fore, when GOD said to Moses, Put off thy shooes, he meant to teach him his duty towards his LORD; as we,

when we bid a Child put off his hat, & make a legg, do meane to teach him good maners towards his betters. (2.) We may consider in the Text, what the reason was, why this outward cariage was required at this time, and in this place: and that was, because the place was holy ground. But why were these places where Moses and Ioshua stood, more holy, then any other places in the countrey; especially seeing the one of them was in the desert, an untilled and ill ordered ground, and the other a place by Jericho, at that time a profane city of heathenish and idolatrous people? To this question the answer is, that the one∣ly

reason hereof was, be∣cause God appeared there, and shewed tokens of his presence. And hence wee have this observation, that wheresoever God is in any peculiar sort present, there the place is made holy by his presence; and where God doth so sanctifie a place, there we ought to declare our humilitie and dutifull respect by externall gestures of reverence, and by decent behaviour and carriage.

Secondly, I finde, that when God was to appeare on mount Sina, there to deliver the Law to his peo∣ple; he first commanded to sanctifie them, and that they should wash their clothes. Exod. 19.10. The meaning

of which ceremonie was, partly to admonish them of the purity of heart, required when wee come into Gods presence: & partly to teach them, that they ought to come decently & in a come∣ly maner, lest they might shew neglect of his presence, if they came in a sluttish or unsemely sort. And there∣fore, as Ioseph when he was to go before Pharaoh, shaved himselfe, and put on other ap∣parell: so wee ought to come into Gods presence in grave and comely attire, which may beseeme godli∣nesse, neither rudely like clownes, nor finically like wantons. A note not unfit to bee thought on by our sober maidens, who come

both into Gods house, and unto Gods board, with bare breasts and naked armes and long locks, and such loose behaviour, as either besee∣meth Ruffians alone, or no Christian at all.

Thirdly, I read of Con∣stantin the Emperour, that being present in the Church, when Eusebius preached, he stood up all the while: and though hee were once and again intreated to sit down; he still refused it. The rea∣son whereof was, because as himselfe said, [Nefas est, institutis de Deo disputationi∣bus, negligentes aures prae∣bere.] It is not lawfull, when things concerning GOD are in handling, to be negligent in hearing. And the like custom

do I finde to have beene used by many others in an∣cient time: but neither was it observed generally by all, nor do I require it as neces∣sary, of any. Onely thus much I observe, that holy and devout men, have been zelous to shew reverence in Gods service, by every be∣haviour that fitted the pur∣pose.

Fourthly, I finde in some of the Learned, who pre∣scribe rules of decency in the time of divine service, that they will not permit men, when they are hearing of Gods word to smile in secret, or to looke about, or to laie one legg over an other, or to whisper in their fellows eare, or to look sowre, as if

somewhat displeased them, or to leane and lie on one side, &c. And surely even in these lesser things, there is a decencie to be used in our outward carriage; at lest so farre, as that nothing appeare, which may bewray either dislike of the Prea∣cher, or disesteeme of God and his word. And hence we have two lessons.

1. A reproof for them, who allow no outward ce∣remonies or religious ge∣stures in Gods service, lest they should be superstitious and Popish. There be men, that dare not kneele, when they receive the holy Sacra∣ment, nor put off the hat, when they passe through a Church, nor kneele downe

and make a privat prayer in a publik place: so that as the ancient worthies, upon all occasions expressed their in∣ward devotion by outward gestures of reverence; so these men take care, to shew how they detest superstiti∣on by avoyding all helps and expressions of religi∣on.

2. Wee have hence a ground of exhortation for our selves: & it is this, that according to the rules of Scripture, which require re∣verēce in the outward man; & after the example of holy & godly men, who have ob∣served those rules with dili∣gence and zele: we also, (as occasion shall bee offered) would shew our esteeme of

God and his word by seem∣ly behaviour, and gestures of reverence and humility. Where notwithstanding, I will presse no mans consci∣ence with a necessity of e∣very expression used by the Ancients: because for the most part they are not sim∣ply necessary; but to be used with a kinde of freedome, and as occasion and reason shall require. Onely thus much I may boldly say, and (as I suppose) with the good leave of all that are well in their wits; that looke what modestie and signes of reverence we would use before a temporall Lord or Prince: so much at least is due to him who is King of Kings, & Lord of Lords. And

if any will shew but a like reverence to God, that he would shew to his Prince, I will think him more devout, then most men among us are at this day.

3. The third and last du∣ty, by which wee ought to shew reverence, is an awfull quietnesse and silence: which is, when neither by words nor deeds, we either trouble the presence, or hinder the work in hand. For by such behaviour as this, men use to shew their respect to their Betters. Iob saith of himselfe, while hee was in prosperity; The young men did see me, and hid themselves; the aged rose and stood up. The Princes refrained talking, and laid their hands on their

mouth. The Nobles held their peace, and their tongue cleaved to the roofe of their mouth. Iob. 29.8, 9. And each man of discretion, if hee bee before them, whom he honoureth, will bee sparing of his speech, unlesse either the command of his Superiour, or the present occasion do require it. And still in the presence of his Betters, he is carefull lest by hard tread∣ing, or lowd speaking, or a∣ny noise making, he should breed disturbance, or seeme to neglect them. This, rea∣son instructeth men to do in their conversing among men: and much more to do the like in holy Assemblies, where they have to deale with God. The Turks out of

the common notions of rea∣son,(a) are very observāt of this rule. Busbequius, a learned and wise Statesman who was Ambassadour in Turkie, for divers yeeres; telleth of the Turks, that they heard the priest reading their ser∣vice, with great silence: — that they stood so unmoove∣able in their place, as if they had beene fastened in the ground: there was no cough∣ing, nor no spitting, nor no voice, nor any either turning of the head, or looking back. When the priest pronounced the name of Mahomet, all of them at once bowed down their heads to their knees. When the name of God was spoken, they fell upon their faces, and kis∣sed the ground. And in a

word, they passe their ser∣vice with great ceremony and attention. For if they do but scratch the head with a finger, they think all their devotion is lost. And that no man may think that this was a curiosi∣ty in those that beleeve not: Cassian an ancient and lear∣ned Writer of the Church, doth relate the like rites and ceremonies of reverend be∣haviour to have beene used by religious Monks in his time. For speaking of a certaine Covent, wherein were diverse thousands to∣gether; he saith, that when they met at their solemne praiers,(b) such was their silēce and still behaviour, that in so innumerable a multitude, be∣side him who said the Service,

no man seemed to bee present, and more especially in the con∣cluding prayer, in which no man did spit, or hawk, or cough, or gape, or yawne, as one that were ready to sleepe. And if any man did chance to transgresse this rule of quietnesse and silence, they held him guilty two wayes: 1. [quòd orationis suae reus sit, quòd eam videlicet negligenter offerat Deo] that hee forfei∣ted the fruit of his prayer, because hee offered it up to God in a negligent manner: and (2.) [quòd indisciplinato strepitu, alterius quoque, qui forsitan intentiùs orare potuit, intercipit sensum] because by a rude and unmannerly noise, he did disturb the devotion of his fellow, who might have prayed

with more fervour. This was the silent reverence, that was used in those dayes.

But, Lord, how unlike are our dayes to the former times? Men are now so farr from shewing such reve∣rence to their God in his Service, that they forget all civilitie and good manners to their neighbours,. Men and women, I meane, who by clapping their Pew∣doores, and sometimes by redoubling the knock, do so disturb the Assembly, that neither the Minister can be heard, nor the people pro∣ceed in their devotion. Be∣side, the maner of such un∣civill people is, to come to Church, when service is halfe ended; (for they have

more devotion to their beds then to their prayers:) and indisciplinato strepitu, with this rude knocking, they tell all the Congregation, that they come to serve GOD, when a great part of his ser∣vice is ended. It is pitie, but some discipline were presently exercised on such men and women. If a child trouble the Congregation with crying, the Nurse cari∣eth him out of doores: if a dog disturb them with bar∣king, the Sexton lasheth him with a whipp: and if men and women, who ought to have more both discretion and religion, do in as rude a maner disturb Gods service, I see not why they should go away without correcti∣on.

But those, which are well minded toward God and his service, will I hope, upon this intimation amend it.

III. The third and last duty to be performed in the time of our hearing is to use wisedome for fitting that which is said, to our owne advantage. And for that purpose three rules are to be observed.

1. Rule. We must care for nothing in a Sermon, but that which may do us good to salvation. The proofes here∣of are these.

1. Proof. The end of all preaching is the profiting of our soules in grace, and fur∣thering them by grace to∣wards eternall glory. For

first God himselfe, who is the Law-giver, professeth of himselfe; I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way, that thou shalt go. Is. 48.17. Hee meaneth, that the things which hee tea∣cheth in his word are profi∣table; and if men would fol∣low his direction, he would lead them in a way, that would bee for their good. 2. CHRIST our LORD, who is the great Prophet of the Church, he saith of him∣selfe also; The Spirit of the Lord is upon mee; because hee hath anointed mee, to preach good tidings to the meek, hee hath sent me to bind up the bro∣ken hearted, to proclaime li∣bertie to the captives, &c. that

they may bee called trees of righteousnesse, the planting of the Lord. Isa. 61.1, &c. I note two things (1.) the matter of Christs Preaching, and that was, good tidings, the binding up of the broken hear∣ted, &c. all which are things belonging to our redempti∣on and salvation: and (2.) the end of his Preaching; and that was, that men might become trees of righ∣teousnesse, &c. He meaneth, that like good trees they might bee fruitfull in good works, of holinesse, and up∣right living. All which im∣plie a profiting in grace and obedience: 3. Solomon the wise preacher of Israel, saith, the summe and end of all his Preaching, and of mens

hearing, is this, Feare God and keepe his Commandements. Eccles. 12.13. 4. Paul the Apostle of the Gentiles, saith, that God sent him to the Gentiles, to open their eyes and to turne them from dark∣nesse to light, and from the power of Satan unto God, that they might receive forgivenes of sinnes, and inheritance a∣mong them that are sanctified. &c. Act. 26.17, 18. And fi∣nally, to save labour in reci∣ting of particulars, the Apo∣stle hath told us in the gene∣rall, that God gave to his Church, Apostles, and Pro∣phets, and Evangelists, and Pastours, and Teachers: and all for the perfecting of the Saints, and for the edifying of the body of Christ. Ephes. 4.

11, 12. By this it appeareth that the end of all Preach∣ing is the good of mens soules: and from hence it followeth, that therefore men in hearing the word preached, should seek no∣thing but that which may further their salvation.

2. Proof. It is a speciall propertie and vertue in Gods word, that it begetteth faith, and worketh grace, and doth help mens soules to salvation. S. Paul saith of it, that it is the power of God to salvation. Rom. 1.16. Where hee doth not onely say, that it is usefull, but that it is powerfull to bring men to salvation. S. Iames saith, that the ingraffed word is able to save our soules. Iames. 1.21.

where (1.) hee calleth it, the ingraffed word; meaning that the word must be roo∣ted or setled in our heart: and (2.) hee saith, that it is able to save our soules, if it be thus setled within us. S. Pe∣ter also to the like purpose, Desire the sincere milk of the word, that ye may grow there∣by. 1. Pet. 2.2. Where hee saith two things of Gods word, (1.) that it is like milk, to nourish Gods chil∣dren in grace: and (2.) that if they desire and suck in this milk, it will make them to grow in goodnesse, till they become strong men in Christ. And to the like pur∣pose it is also, that S. Peter said to his Master, Thou hast the words of eternall life. Ioh. 6.

68: and that the Angel said to Cornelius, that Peter should tell him words, by which hee and all his house should bee saved. Act. 11.14. And by this it appeareth, that the use and vertue of Gods word, is to work grace, and procure salvation: and hence also it followeth, that they who would make a right use of Gods word, must seek for grace and salvation by it.

Thus the truth of the rule is confirmed: and if it bee duly observed, it will recti∣fie two errours amongst us.

1. Their errour, who, so that their eares bee tickled, and their fansies pleased, do think they have gained e∣nough by a Sermon. Of

such men the Apostle did prophecie, when hee said; The time will come, when men will not endure sound doctrine: but after their owne lusts shall heape unto themselves Teach∣ers, having itching eares; and shall turne away their eares from the truth, and shall bee turned unto fables. 2. Tim. 4.3, 4. In these words there are foure things said of these men. (1.) That they would not endure sound doctrine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as the former Translation ren∣dred it, holesome doctrine. By which word is implied, that as that is holesome meat, which breedeth good nou∣rishment, and maintaineth health: so that is good do∣ctrine, which nourisheth the

soule, and preserveth it in spirituall health and vigour: but such doctrine these men would not endure. (2.) Hee saith of these men, that after their owne lusts, they would heap unto themselves Teachers. Hee meaneth they would delight in varietie, but of such onely, as pleased their owne palat. (3.) Hee saith, that these men would have itching eares. Hee meaneth, that as when the flesh itch¦eth, men take pleasure in having it rubbed: so these delighted in such speeches and doctrines as fitted their owne fansies. (4.) He saith, that they would turne away their eares from the truth. He meaneth they were not con∣tented with Gods word, so

as it is plainely delivered for their instruction; but so as it is devised by their owne Masters, & fansied by them∣selves. This the Apostle did fortell of the later times. Which prediction doth so suit with our times, that as our Saviour said of an other prophecie, This day is this Scripture fulfilled in your ears: so I may say of this prophe∣cie, In these daies is this Scri∣pture fulfilled among us. For now (if ever) is the time that men have itching eares, and heap to themselves Tea∣chers after their own lusts. For some mens eares itch after Novelties and curiosities: & if the Preacher tell them of some outworne antiqui∣ties of elder times, or some

present rarities in the new-found world, this will tickle them with delight; & please them like the Athenians, whose delight was to speak and heare news. And some mens eares itch after a cu∣rious phrase, and fine com∣posed sentences, and pretty jirks of wit: and if a Prea∣cher phrase it in good words, and flourish it in Rhetorik, and some turnings of wit; he is the man, that pleaseth to admiration. And some mens eares, do itch after controversies and questions of the time: and if the Prea∣cher raile against that side, whom they dislike; that is melodie to their eares, and contentment to their minds. And lastly (to forbeare mo

instances) there bee men, whose eares do itch after calumnies against the State, and reproches against our Church government; and if a Preacher shall gird at our Ceremonies, and glance at our Bishops, and crie out of Popish raggs and Reliques of Rome; this maketh their hearts to leap within them, & to honor that man above his rank and without rea∣son. Though otherwise hee bee a lewd and scandalous liver, yet this one vertue, as they esteem it, shall cover all his other vices and sins. No sin can cast him out of these mens grace & favour; so he be true to the faction. But when all is done, if yee should ask any of these it∣ching

Hearers, what they have gained in godlines by the Sermon, which they so much commend; yee will finde, that they cannot give any account of any grace furthered in them, nor of any sin mastered or dimini∣shed, or of any thing else, by which they may be bette∣red towards salvatiō. Those that feare God, and desire their own comfort, let them hence take this rule with them, that whensoever they are pleased with any passage in a Sermon, they do pre∣sently ask their owne soules, wherein that passage hath or may profit them in obedi∣ence and a godly life: And if it no way further them towards heaven, it is no way

worth their hearing or ac∣ceptation. It was an itching care, & not a religious mind, that made them take plea∣sure in that passage.

2. This Rule duly ob∣served will rectifie an other errour, namely the errour of them, who, if they finde their affections warmed and their zele stirred up within them; though they can∣not tell why or upon what ground, yet then they think they have made a good mar∣ket that day. But this may prove a deceitfull fansie, which had need to be cor∣rected. For Quintilian, a man both wise and well experienced in things of this kinde, hath long since observed, that among Ora∣tors,

(and they were of like condition in the Common∣wealth among them, that Preachers are now in the Church among us,) the un∣learned were many times best esteemed: and he spen∣deth a whole(a) Chapter in discovering and setting downe the reasons of this erroneous opinion in the vulgar. S. Hierome also hath observed the like of Prea∣chers in the Church,(b) It is the fashion of unlearned men, (saith hee) by volubilitie of tongue, and celeritie in spea∣king, to raise an admiration of themselves amongst the rude

multitude. A bolde face will oftentimes teach that which himselfe doth not know; and when he hath perswaded others, hee usurpeth to himselfe the praise of learning.—Nor (saith hee) is there any thing more easie, then to deceive the baser sort and unlearned multitude with volubility of tongue. They when they understand not any point, do so much the more admire it. Nor is it any mar∣vell, if the rude multitude do mistake in judging of a Preacher: they do so in matters that are more plain, and more neare to their ca∣pacitie and apprehension. Wee see it every day, that an horne-pipe or a morrice dance, and such countrey musick, doth please the

common sort more then any exact and artificial musick can do: & that those strokes & tunes, make them to leap, & frisk, which would make a sober and skilfull man to laugh and deride them. And so in this case; If a Preacher be furious in his action, and fluent in his words, and vehement in exclamations, and do mouthe it out with a throng of words, which are as unable to beget notions of true religion, as they are contrary to all rules of art and right reason: yet the multitude do greedily em∣brace this musick, & dance after this pipe. By all this I meane not to disable the gifts of any, nor to censure their forme of teaching, that

may do good to Gods peo∣ple. Onely I advise every wise Christian, not to esteem of a Sermon by the delight that himselfe or o∣thers of the vulgar sort, do take in the utterance of it. And I desire that insteed thereof they will rather consider, what increase of godlinesse they have gained by it, or wherein they have been profited either for un∣derstanding of the Scrip∣tures, and for conceving of some point of religion, or for amending of their sinful life. If they give an account of such spirituall profit to their soules; I hinder not, but with great reason they may esteem such a forme of teaching. But if they can

give no account of their profiting in godlinesse; I can give no approbation of their vaine censures.

2. Rule. The second rule which wisedome requireth to be observed in the time of our hearing, is that wee select and single out such in∣structions, as do more espe∣cially concerne our owne practice: and take more spe∣ciall notice of them then of others that cōcern us not so nearly. For the mind of man is of a finite nature, & can∣not observe all things with like exactnesse and attenti∣on: and our memories are feeble and fraile, and cannot treasure up every thing that is spoken. And there∣fore whatsoever ability and

strength of minde and me∣mory we have; wee should husband them in the best manner, and for our best ad∣vantage. And so wee shall do, if passing by things, that bee impertinent, and sliding through points of lesser moment; wee fasten our minds upon such lessons and observations, as do more nearely concerne our selves. In the use of this rule, the Prophet hath gone before us, and shewed us the way. Hee being to instruct the Priests in things of their duty, beginneth with this Preface; And now, O yee priests, this commandement is for you. Mal. 2.1. And so, if the Preacher tell House∣holders of their dutie to

their sonnes and servants, he that is a master of a family, presently should say with himselfe, This commande∣ment is for mee. And if the Preacher speake of the duty of servants to their masters; hee that is a servant, should say, This commandement is for me. And if hee insist on the duties of maried Cou∣ples, the husband should say, This commandement is for me; and the wife should say, That commandement is for me. And if hee preach of true dealing in bargaining and contracts; the merchant, and the shop-keeper, and the Artificer, and the Cu∣stomer, and every man al∣most may say, That com∣mandement is for mee, and to

me it belongeth. And in a word, every one, that hea∣reth any rule, that concern∣eth himselfe, should make application of it to himselfe: that that which is his for the duty, may be his for the practice also. Thus wee see all sorts of men, that have care of their owne state, do use to do in things of this life without any teaching. If they heare of any medi∣cine, that is proper for an infirmity of their owne; that they mark, and either imprint it in their memo∣ries, or write it up in a book of remembrance, for their after-use; when in the mean while they passe over many other better rules in their kinde, onely because they

are not so proper for their case and condition. And a∣gaine, if a man reade the book of Statutes, and finde a Law which concerneth his owne Lands, or his owne dealings: he will either fold downe a leafe, or mark the place in the margin, or tran¦scribe the words in a note∣book; that it may be in rea∣dinesse, when the time ser∣veth. And so, if in our hea∣ring of the word either preached or read, we meet with any lesson or rule of life, that concerneth our selves in speciall, we should consider wherein and how it may stead us: and this consideration will bee as a mark set upon it, to keep it in remembrance. For if we

should forget the rule it selfe, yet the very applica∣tion of it to our selves, will put us in minde of it. But as for other things, which are not usefull and proper for us, wee may passe them o∣ver with lesse care and at∣tention. For example, if we heare some instruction, which wee had learned as fully before, wee may let that passe, as having no need of it. And if we heare some∣what not usefull for sancti∣fication and a godly life; wee may let that go, as not worth the noting, when bet∣ter things are in place. And if we heare good instructi∣ons that are usefull for o∣thers, but concerne not our selves; wee may dismisse

them also, as not pertinent to our purpose.

In some such manner as this, we may single out such lessons as are proper, and passe by those, which cannot further to a good life. And this condemneth the pra∣ctice of two sorts; (1.) of them that busie themselves about trifles, and things of no worth: and (2.) of them, who trouble themselves a∣bout other mens duties, not pertinent to themselves.

1. They are to bee con∣demned, who busie them∣selves about trifles or frivo∣lous things; and by enter∣taining them do exclude things of better worth. Such are they, who are more af∣fected with the Ministers

wearing of a cap, or a sur∣plice, or an hood, then they are with their owne duty of obedience to Governours, and of just dealing with their neighbours, and of keeping the tongue from slandering and deriding of their betters. Such men, if they heare any word against a Ceremony, or against a Bishop; they mark and mind that, and clap hands at it for joy: when they can heare threatnings against hypo∣crisie, and selfe-love, and uncharitable censurings (sins too ordinary with such peo∣ple) and yet are no whit mooved at the matter. (a) Plutarch telleth of one, who being sick of a consump∣tion, came to a(b) Physician

to ask counsell for a sore fin∣ger: the Physician percei∣ving that he was dangerous∣ly ill of his consumption; answered, [Non est tibi, ami∣ce, adversus reduviam opus medicínâ] My friend, you have no such need of physick for a finger: it is your lungs, that may endāger your life. And so I may say to these men, There is no such danger to your soules, from a Mini∣sters surplice, or hood: Your danger is from your owne sinnes, your pride, and selfe-love, and overweening of your selves, with despising of your equalls, and slande∣ring of your betters, &c. Cure these diseases first, and then we will heare you, if ye have any thing to say that

may discover a fault in our Ceremonies. The conclusi∣on is; They that will profit by hearing Gods word, must single out such things, as may help to amend their lives.

2. They are justly con∣demned also, who busie themselves about imperti∣nent matters: things which either concerne not them∣selves, or are above their reach and capacity to under∣stand. In this sort S. Peter offended. Hee when our Lord told him, what con∣flicts himselfe was to under∣go for his Master; present∣ly, leaving his own businesse, enquired concerning Iohn, Lord, what shall hee do? But our Lord checked him for

it: If I will that he tary till I come, what is that to thee? fol¦low thou mee. Ioh. 21.21, 22. And such a one was he that would needs know, what God was a doing, before he made the world: to which busie question an ancient Father gave a wittie and wise answere, which was [Alta scrutantibus gehennas parabat,] hee was making hell for them that prie into his se∣crets. And such like were those Monks, of whom we read, that they asked Copres an holy and devout man, concerning Melchizedech, who and what he was: to whom Copres, [tundens tertiò os suum] smiting himselfe three times on the mouth, said, [Vae tibi Copre, &c.] Woe to

thee Copres, which neglectest the things, which GOD hath commanded thee to doe; and searchest after those things, which he never required at thy hands. Hee meant by a figu∣rative applying of their fault to himselfe, to tell them how dangerous it is, to be busie about unnecessary things. And so if any of us shall mark and enquire into the duties of other men; What the dutie of the King is in ruling of his people, what the Bishops in orde∣ring of the Church, what the Ministers in preaching of the word, or what the Magistrats dutie is in do∣ing of justice; wee may say to him, What is that to thee, who art a privat man? do

thou learn & do thine own duty, and let other men alone with their places, that concerne thee not. Againe, if any man shall busie him∣self about the orders of An∣gels, and the degrees of glo∣ry in heaven, and of the ac∣quaintance that the Saints have, one with an other in an other world: wee may bid him first learn what God teacheth him for his salvati∣on; & when he hath learned all that, then hee may have leave, to enquire about needlesse things.

3. Rule. The last rule of wisdome in our hearing is, that if any sin be reproved, or any judgment threatned, we should bee suspitious of our selves, lest wee may be

the men: and in an holy je∣lousie, applie every thing to our selves, that reason will permit. For even in things of this life, Salves do not heale, unlesse they bee ap∣plied to the wound; nor medicines do not cure, un∣lesse they be received by the Patient; nor meat doth not nourish, unlesse it be taken downe into the stomach. And so it is here: Repre∣hensions and comminations and caveats against sin; they do not humble the sinner, nor work repentance and warinesse, unlesse they bee applied to the diseased and crasie soule. This is apparent in the example of David. Nathan being sent to him to reprove him, he first told

him a parable, and under it described his sin; but David passed over this, without once thinking on himselfe, who was aimed at in that speech. But when Nathan once had said, Thou art the man. Thus saith the LORD, &c. then David remem∣bred his fault, and said, I have sinned against the LORD. And so hee re∣pented, and asked and ob∣tained pardon. 2. Sam. 12.1, &c. Thus it was with David: and so it is, and will be with us also. If sinnes be spoke against in generall onely, that worketh seldom times any remorse: but applie them to the conscience; and that worketh repentance & amendment of life. Appli∣cation

then is most necessa∣ry. But it may not bee ex∣pected, that alwaies it should be done by the Preacher, as here it was done by the Pro∣phet. For sometimes he can not do it, because he know∣eth not the particular sins, whereof each man is guiltie, and to be admonished: and sometimes he may not do it; because, if hee should point out men in the pulpit, he might rather offend the As∣sembly, then amend the sin∣ner; or, hee might shame him, rather then reforme him. Such applications by the Preacher may be usefull in privat, as Nathans was: but what good may come by personating men in pu∣blik, I cannot conceive.

Seeing then that the Prea∣cher cannot, or may not make this application: wise hearers must help him, and make the application them∣selves. If he tell them from the Apostle, Whoremongers and adulterers God will judge: they, if any among them be privie to himself of this sin, must say within himselfe, I am the man, that have sinned in this sort, & am guilty of that judgment. And if Hee preach against fraud and op∣pression, and presse upon them, that of the Apostle, Let no man overreach or de∣fraud his brother in any mat∣ter, because the LORD is the avenger of all such. 1 Thes. 4.6: they if guilty, should say, I am the man, and mine

is that judgement. And if He preach against drunken∣nesse and good fellowship, and tell of that threatening of the Prophet, Wo to them that rise up early in the mor∣ning, that they may follow strong drink, that cōtinue untill night, till the wine enflame thē. Isa. 5.11: they should say each man for himselfe, I am the man: I have made the fault, and I deserve that wo. And so should wee do in all other the like cases: still help the Preacher, by brin∣ging that home to our selves; which hee setteth before all his Hearers, that they may pick out that which they have need of.

Thus I have gone through the rules; every wise man

may make use of them, as occasion serveth: and either adde more of his own unto them, or place others that are better in their roome. God grant us of his grace, that wee may conscionably use all such helps, as he doth prescribe us for our spiritual good: that by them, & his grace accompanying them, we may in the end attaine to his glory. Amen.

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) 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) 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) 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) 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, & 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.

CAP. XV.

Generall duties requisit at all times, both before and af∣ter, and in the time of our hearing.

[Cap. 15] THus I have run through the particular duties in right Hearing, in the seve∣rall parts and sorts of them, before, and after, and in the time of Hearing: there re∣maineth onely now to bee considered the last sort, which is of generall Duties, diffusing thēselves through all those differences of time. And in this kinde there are three duties to be observed.

I. The first is, that we be reall, and substantiall, in all our performances, and not any where, perfunctory or formall; when wee have to deale with God, an outside will not serve the turne: he requireth the heart, and will accept of no service, which is not sincere and hearty. And that our services in this businesse may bee such, wee must observe two rules.

1. Rule. Wee must not think it inough to do the outward works, wee must joine true & hearty affectiōs with them. For all outward acts, are but as the shell, or the rinde, which covereth and preserveth the fruit from violence and harme: the inward affection of the

soule, that is the kernell and the fruit of devotion. Now the shell and rinde though they bee of good use, while they inclose the fruit, yet are they vaine, and of no worth or moment, when they are separated from it, and stand alone by them∣selves. And so it is with acts of Gods service: if they be joyned with inward affecti∣ons of the heart, they both serve to expresse a godly zele and to increase it: but if they bee disjoyned from hearty affections, they serve for no more use, then an empty shell and the bare pa∣rings of an apple: that is, for nothing but either for the fire or the dunghill. From hence it is that our Sa∣viour

condemneth the ver∣ball prayers of the Heathen. When yee pray (saith he) use not vaine repetitions, as the Heathen do: for they think they shall bee heard for their much speaking. Matt. 6.7. In which words, our LORD setteth out the vitious pray∣ers of the Heathen by two things: (1.) by their super∣fluity of words: and (2.) by their vacuitie of matter. Their superfluitie of words was, that they used much speaking and vaine repetiti∣ons; that is, they prayed at length, while words were at hand; & whē new words fai∣led thē, they went over their prayers againe. (2.) their vacuity or emptiness of mat∣ter in these many words, is

described two wayes. (1.) In that it is said, they used vaine repetitions. The word in the originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, to speak as Battus did: and his manner of speech is set out by the Poet to bee this: when one asked whe∣ther any cattell were driven that way, Battus in the Poet is said to make answere, that there were, and [sub illis Montibus, inquit, erant, & erāt sub montibus illis] they went under those mountaines, and under those mountaines they went; idly repeating, what before hee had said, which was foolish in the Speaker, and tedious to the Hearer. (2.) The emptinesse of mat∣ter in those prayers is set out by another word, not

much unlike to the former; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in English is word for word, much speak∣ing, and in the sense impor∣teth many words to small purpose. For if a man con∣tinue his speech long, as Paul did, when hee continued till midnight. Act. 20.7, 9: yet, if hee speak materially and to purpose, hee is not to bee esteemed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a man of many words: then onely is a man said to use many words, when the words are moe, then the matter doth require. And therefore the former Translation did ren∣der the place not unfitly, when it said, They think to bee heard for their much bab∣ling. The fault then taxed in these Heathens was, that

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they used emptie words without matter and affecti∣on answerable thereunto. And so it will bee our fault, if we pray without feeling, and heare without attend∣ing; or, if we turne our Bi∣bles, and repeat Sermons without care to profit in godlinesse by them.

2. Rule. In duties of hea∣ring, and repeating, and con∣ferring, we must not rest in the present work, or the transient act of these duties; as if we performed a service to God, because wee heare, and rehearse, and talk of a Sermon: but wee must re∣ferre all to future practice, and esteeme them onely so farre forth good, as they make us better; either wiser

in our knowledge, or holier in our obedience. And there∣fore it is, that the Prophet describing the nature of right hearing, saith, Who a∣mong you will give eare to this? who will hearken and heare for the time to come? In which words, (1.) when he saith, who will giue eare, and who will hearken? hee implieth that all should, but yet few do so; and (2.) when he saith, who will heare for the time to come? hee meaneth that men should not content themselves with the transient action of hea∣ring, which continueth no longer, then while the sound lasteth; but they must so heare for the present, that it may serve for afterward:

namely, that they think on it, and consider of it, and put it in practice as occasion shall require. This is to heare for afterward: but if any, while he heareth, have some warme affections kin∣dled in him, and after hee is gone, think no more on it, or amendeth not his life by it; this man heareth onely for the present, and doth not answere Gods expectati∣on, when hee saith, who will heare for the time to come? And so in like sort, if a man note Sermons with his pen, and repeat them afterward with his familie, and yet for most part insisteth upon empty words and idle alle∣gations, which doe not pro∣fit him or them in godlines,

and neglecteth those notes, which might make them better: this mans writing and repeating are both alike of no value. But if further any shall abuse these ho∣ly exercises to countenance their factious meetings, and instead of meditating on Gods word, do devise slan∣ders against Gods Church; these men turne duties of religion into occasions of sinne. Let not my pen ever speak any word for encou∣ragement in such an evill practice. The summe of all is, that if wee will proove our selves to bee good Hea∣rers of Gods word, we must so heare, and so repeat, and so performe every duty re∣quired in this work; as that

all of them may further us in Gods service and an ho∣ly life.

II. The second generall duty is, that together with our owne endevours and performances, wee joyne prayer to God for his bles∣sing upon the work that we go about. For as David said in a like case, Except the Lord build the house, they la∣bour in vaine that build it; and, except the Lord keepe the City, the watchman waketh but in vaine. Psal. 127.1: so, except God assist us with his grace, wee shall prepare our selves in vaine, and heare Gods word in vaine, and what wee have heard, wee shall repeat in vaine: and nothing that wee go about,

either before, or after, or while we heare; can prosper, unlesse God give the bles∣sing, and make it to prosper. Now the blessing of God is to bee sought and obtained by prayer. S. Iames his dire∣ction is, If any man lack wis∣dome, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall bee given him. Iam. 1.5. In this Scripture wee have first a precept, directing us to our duty, If any man lack wise∣dome, let him ask of God: and secondly a promise, assuring us of successe, and it shall bee given him: and thirdly, a reason drawen from Gods nature, Hee giveth liberally to all, and hee upbraideth no man with his gifts; and there∣fore

he will be ready to give us that which we want, if we beg it of him in our prayers. And so, if any man lack (and who lacketh not?) either a prepared minde before hea∣ring, or due attention in the time of hearing, or a firme memory after hearing, let him ask of God, who giveth liberally: and he needs not doubt but God will give what he doth ask according to Gods will. Upon this ground Cassian an ancient & Learned Writer, adviseth men, upon every occasion to make use of that praier of David, [Deus in adjuto∣rium meum intende: Domine, ad juvandum me festina.] O GOD make speed to save me: O LORD make haste

to helpe mee. Psal. 70.1. For this praier fitteth every con∣dition of man, as he decla∣reth in many particulars, the summe whereof may bee this. If a man be in any di∣stresse or danger, then hee should say, Deus in adjuto∣rium, &c. O God make speed to save mee: O Lord make haste to helpe me. And if hee be sollicited by any tentati∣on, then he should pray, O God make speed to save me, &c. And if he want any grace or blessing, thē he should pray, O God, make speed to save me, &c. And if hee have obtained any blessing or favor from God; for the continuance of that mercie, and his right using of it, hee should pray, O God make speed to save mee;

O Lord make haste to helpe me. And what soever the occasi∣on bee, still this praier will bee seasonable and usefull. Thus this holy man teacheth us, how to observe that rule of the Apostle, Pray with∣out ceasing. 1 Thess. 5.17. This direction is applicable to this purpose. When we are preparing to heare GODS word, we should pray God, that hee will prepare our hearts, and fit us for that service; when wee are bu∣sied in the act of hearing, we should pray, that GOD will direct us to lay hold on that which we finde usefull for us; & after our hearing, we should pray, that GOD will blesse our memories, to keepe the good lessons,

which we have heard. This to bee a laudable custome, still to begg a blessing of God upon every endevour of ours; no man, I suppose, will denie: onely perhaps some man may doubt, how a man may pray in the time of his hearing, without hin∣dering or interrupting the publik and enjoyned exer∣cise, then certainely more necessary, then any privat prayers or devotions. To this my answere is, that the Scripture it selfe, doth suf∣ficiently direct us herein. There we read, that Nehe∣miah, when the King was talking and conferring with him, about the affaires of his people, and the state of the holy Land; yet saith

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of himselfe, So I prayed to the God of Heaven: and I said to the King; If it please the King, &c. Neh. 2.4, 5. By this wee see that Nehemiah at the same time did both pray God for a blessing, and continue his speech with the King: which sheweth, that while hee was talking with the King about those weightie affaires of the Church, he darted up a ja∣culatory short prayer unto God, either that hee would direct the Kings heart for the good of his people, or that he would prosper the businesse in hand, or some such prayer to the like pur∣pose. And hence wee have direction in this case. When we heare an usefull point,

that concerneth us much, wee may by a short prayer, desire Gods blessing upon it, for our good, without hindering or diverting away our at∣tention from any part of the Sermon. For example, if the Preacher commend any necessary duty unto us, we may pray for grace, to perform it: if he condemne any sin, by which we may be ensnared, we may pray for strength to avoid it: and if hee dispute of any hard point, which is profitable to be knowen, wee may pray for wisdome to understand it. And all this wee may do without any hinderance to the publick service or the exercise in hand. Nay, if we do thus at convenient

times, and when the occa∣sion doth require it; it will further us in that work two waies: (1.) it will obtaine a blessing of GOD upon the present work, that it may do us the more good: and (2.) it will season our hearts with holy affections, and thereby prepare them for the performing of what they have beene taught. Prayer then is usefull at all times, both before we come to heare, and when wee are in hearing, and after we have made an end of the work: and therefore my exhortation shall be that of the Apostle, Pray without ceasing; and that of our Sa∣viour where hee saith, that men ought alwayes to pray.

For our better encourage∣ment in which duty, wee may consider the successe and event thereof, in two knowen examples. The first is the example of Cornelius, of whom it is said, that while hee was praying in his house, an Angel from heaven appeared unto him, and dire∣cted him to Peter, who would tell him what hee ought to do. Act. 10.6: or, as it is Act. 11.14. would tell him words, whereby both hee and all his house should be saved. An o∣ther example wee have in Saul, afterward called Paul: Of whom wee reade, that after JESUS had appeared unto him by the way, and preached unto him the sum of the Gospel, hee went into

the City, and continued three dayes fasting and praying And then the Lord appea∣red to Ananias and said, Arise—and inquire in the house of Iudas for one called Saul of Tarsus: for behold he prayeth. Act. 9.11. Where (1.) wee may note a com∣mandement given to Ana¦nias; Arise, go, enquire for Saul: it is a short speech in∣cluding more in the sense, then appeareth in the words. Hee meaneth, that hee should inquire for him, and having found him, should say and do unto him as afterward is expressed ver. 17. (2.) a reason, which moved God to bestow these favours upon him, and that is in these words; For be∣hold,

he prayeth. If Saul had gone his way, and neglected the vision that hee saw, and the words that hee heard from our Saviours mouth, hee might have continued without any further directi∣on and help. But now that hee prayed to God after the vision and the instructions of our LORD;(a) God sendeth his servant, who both opened his eyes, and in∣structed him in the faith, and baptized him, and layed his hands upon him; and hee was filled with the holy Ghost. The application from these ex∣amples to our selves is this: If we set our selves to prayer before hearing, as Cornelius did; and by prayer beg Gods blessing after we have heard,

as Saul did; wee may hope, that God(b) who is rich in mercy, and such a one(c) as heareth prayer, will blesse our endevours, and prosper his ordinance, and send us such Teachers, as may direct us the right way to salvation and life.

III. The last generall du∣ty is, that wee bee constant in our performances, whe∣ther they be to bee used be∣fore, or after, or amidst our hearing. And by constan∣cie in our duties, I meane two things: (1.) that wee must not do them by spurts: and (2.) that wee must not do them by halves. 1. We must not do them by spurts onely, and when the toy ta∣keth us; but wee must per∣forme

them usually at the accustomed and convenient times. For those that come to Church now and then, at their best leisure, and now and then prepare them∣selves, and now and then recall to minde what they have heard; are like trew∣andly boies, which come to schoole one day, and stay away another. Among such schollars, I have seldome seene any, that ever learned his book to any purpose. And no marvell. For first he loseth a great part of the time in idlenesse, which o∣thers bestow at their book, and misseth many lessons, which his fellows do learne in his absence. 2. Such a trewandly boy is not dispo∣sed

to learne, when he com∣meth to schoole; partly be∣cause his minde is upon his miching holes, where hee useth to lurk, or upon the pastime that hee hath spent his time in: and partly, be∣cause the losing of his ordi∣nary lessons in his absence, doth rob him of much help, that hee might have gained for the lessons which come after. For one lesson well learned, is a stepp and intro∣duction to another; because there is a connexion and de∣pendance among rules of the same Art. But surely, what ever the reason bee, the conclusion is true, that a trewandly boy never pro∣veth a learned man. And the same may bee observed

in the schoole of Christ. Those that come by fits on∣ly and heare, and repeat, and consider, when they have little else to do, lose many good notes and in∣structions, which others who are more diligent, do learne, and suffer many di∣stractions of minde, when they are about the work, and are every way indisposed for learning of Gods Law. Thomas by being once ab∣sent, when CHRIST ap∣peared to his disciples, lost a great measure of faith, which they gained who were present. Our LORD shewed them his hands and his side, and used arguments of perswasion to convince them of the truth of his re∣surrection,

and they belee∣ved it: but Thomas wan∣ting these grounds of faith, remained faithlesse in that great point of our LORDS resurrection, as is expressed at large, Iohn 20. And so, hee that is absent, when hee should not, may chance misse of those instructions, which might do him good to sal∣vation: and he that neglect∣eth to use the meanes of profiting, when hee hath faire opportunity for them; may lose that assistance of grace, that might guide him in the wayes of godli∣nesse. Consequently hee that is carefull to thrive in grace, must continue in well doing, and not do good du∣ties by spurts, and as his fan∣cie

leadeth him.

2. Hee that will be con∣stant, must not do his servi∣ces by halves. So they do who in their private exer∣cises, do out of idlenesse, and indevotion, curtall and ab∣breviat either their prayers, or their meditations, or any other usefull exercise. But more especially they do so, who at times of publike Service, do come, when part thereof is past, or go away before all bee ended. Such men runne into a twofold danger: one, that they do offend God by sleighting of his service; and the other, that they may lose the bles∣sing, which usually accom∣panieth the time of divine Service.

1. They may anger God by a sleight esteeme of his Service. For so the Pro∣phet saith, Cursed be hee, that doth the work of the Lord de∣ceitfully, and cursed be he, that keepeth back his sword from blood. Ier. 48.10. In this sen∣tence wee have two things. (1.) A Commination of judgement: and (2.) an ap∣plication of it to the present occasion. The Commina∣tion is this, Cursed be he, that doth the work of the Lord de∣ceitfully; the former Tran∣slation readeth it, negligent∣ly. The meaning is in both, the same. For he that doth Gods work negligently, doth do it deceitfully also; because he giveth God but one part of his due, and keepeth

back an other part from him; or for that hee gives him a worse thing instead of a better. In which sense hee is said to bee a deceiver, who having a male in his flock, voweth and sacrificeth to the Lord a corrupt thing. Mal. 1.14. And in this maner Saul was a deceiver, when being commanded to kill all the Amalekites, hee saved some of the best of them alive. 1. Sam. 15. And so Ananias and Sapphira were deceivers, when having offered to God all the money that the land was sold for, they kept back part for themselves. And in the same sense may every one among us be cal∣led a deceiver, who giveth God a part of his service, and

keepeth from him some o¦ther part: or, who affoord∣eth him part of the time, that is due to his worship, and depriveth him of the rest. Such a one is both a negligent workman, and a deceitfull dealer with God. 2. The application of this threatning in the Prophet is this, And cursed be hee that keepeth back his sword from blood. The meaning is, that God had now com∣manded a work to bee per∣formed against his enemies, the Moabites; which was to slay, and kill, and destroy them: and he that did not slay and destroy them ac∣cordingly, was hee that did this work of the LORD both negligently and deceit∣fully,

though he should pill, and poll, and impoverish them. The like application of this generall rule is pro∣per to this occasion also. The hearing of Gods word, with the other duties be∣longing to it, are GODS work, which hee requireth to be done in their time and season: and if any man do willingly and unnecessarily withdraw himselfe from a∣ny part, when hee oweth to God the whole; hee doth Gods work deceitfully, and may feare the curse, that is denounced against decei∣vers in the Prophet.

2. These men, who think to please God with a part of his due either comming too late to his Service, or depar∣ting

from it too soone, do runne upon this danger, that by their absence they may lose that blessing, which GOD hath appointed for that part of the service wherein they had no share. More particularly they may misse that prayer, by which they might have obtained the assistance of Gods Spi∣rit, or they may misse the reading of that Chapter which might have conver∣ted them to God from some evill way, or they may misse that passage in the Sermon, which might have done them good all their life long. In respect whereof, as he that commeth too late to his dinner, or is called a∣way before his time, may

chance to rise hungry or un∣satisfied: so they that come too late, or depart too soone from divine Service, may go away destitute of that blessing of God which might nourish their soules with grace to eternall life. Hee therefore that will be a pro∣fitable hearer of Gods word, must not carelessely neglect any part of Gods service: wherein wee may take for our paterne the example of Cornelius, a man much com∣mended in the Scriptures. He, expecting the comming of S. Peter, who should tell him what he should do; did in the meane while, call toge∣ther his kinsmen and neare friends, and they altogether waited for the Preacher: and

when Peter was come to preach the Gospel unto thē, Wee (saith Cornelius) are all here present before God, to heare all things that are com∣manded thee of God. Act. 10.24, 33. Where (1.) when it is said, that Cornelius had gathered and called together his kinsmen and neare friends; wee may hence gather, that Cornelius thought it a speci∣all benefit, which he desired his chiefe friends might be partakers of, to heare the word of God preached by the Apostle. (2.) When Cornelius saith, Wee are all here present to heare, hee gi∣veth us to understand, that all the Hearers were present and met together, to wait for the Preacher before the

Preacher came: there was not one, that came tardie, or after the exercise was be∣gun. (3.) When hee saith, wee are all here present, to heare all things that are com∣manded of God to be said un∣to us; he implieth that they meant not to lose or misse a∣ny part of S. Peters speech: there was not a man among them all, that meant to de∣part before all was ended. The like affection and dili∣gence should be shewed by every Christian. It is an ar∣gument of little devotion and respect to Gods service, when we come slowly, and go away quickly, and think every houre too much, that is bestowed in this duty. But if wee bee ready afore∣hand,

and stay till the full end, and hearken to every thing that God hath sent his servant to tell us; as Cornelius and his friends did: then wee may hope, that as the holy Ghost fell upon them, that then heard the word, vers. 44: so God will give us his Spi∣rit, to guide us in the truth, and to lead us by a holy life, to eternall glory: Which God grant for CHRISTS sake. Amen.

FINIS.

Notes

• Exod. 30 19, 21.
• Plutar, in vita Julii Cae∣sar. pag. 737. Val. Max. l. 1. cap. 6. num. 13.
• Act. 23 6, 9.
• (a)

  Non-nulli in illius (Lu∣theri) di∣ctis aut factis ali∣quid ar∣gui om∣nino pati nequesit, & siquis hoc face∣re aude∣at, cum statim impietatis reum declamitando peragunt. Camerar. in vita Phil. Melancth. pag. 239.
• (b)

  Iis videndum, ne praestantissimi atque summi viri bonam existimationem, tribuendo nimium, diminuere vide antur. Camer. ibid.
• (c)

  Si ve∣niret S. Paulus qui eadē horâ cō∣cionare∣tur, qua & Calvinus; ego, relicto Paulo audirem Calvinum, Zanch, Epist. Nuncupat. ad Senat. Antuerp. praefixa Mis∣cellaneis priorib. circa medium.
• (d)

  Hoc exempli causâ re∣ferre vo∣lui, ut quônam tandem rapiātur, qui prae∣stantes viros ni∣mium admiran∣tur, ostē∣derem. Ex ho∣minibus in summa faciunt sibi Deos &c Zāch. ibid.
• (e)

  Ter∣uill. A po∣log. ca. 6. num. 55. pag 30.
• (a)

  Tam imbecilla sunt judi∣cia hujus tēporis, ac paene, tā nulla; ut hi qui legunt, non tam conside∣rent quid legant, quàm cujus le∣gant: nec tam di∣ctionis vim at{que} virtutem, quàm dictatoris cogitent dign•• ta∣tem Sal∣v••an. contra Avarit. epist. ad Salonium pag. 9.
• (b)

  Videmus hodie rem potiùs affectibus geri, sicut in partibus & factionibus Civitatum, quàm ratione & judicio. Sic Ju∣daeus adhaeret mordicus suae secta: sic Saracenus & caeteri; quoniam eas à parentibus acceperunt. Nec excu∣tiunt quò meus & ratio, si aprè in confilium adhiberentur, eos essent tandem perducturae. Ludov. Vives de Verit. Fidei in praef. vide & pag. 357.
• (c)

  Obest plerūque iis qui discere volunt, autoritas corū, qui se docere profiten∣tur. desi∣nūt enim suum ju∣diciū ad∣hibere: id habent ratum, quod ab eo, quem probant, judicatū vident. Cicer. de nat. Deo∣rū, paulò post prin∣cipium, pag. 197. lin. 4. and multas falsas & malas opinio∣nes, bene volenti•• erga di∣centes eorumque apud nos autoritate inducti in errorem, ample∣ctimur. Plutarch. de Auditione pag. 41.
• Psal. 119.139.
• (a)

  Aug. confess. l. 5. c. 13, & 14▪ pag. 43.
• (b)

  Q••••m fratribus quibus∣dam de rebus ne∣cessariis ac spiri∣tualibus disputa∣••et, eos{que} videret lethaeo quodam sopore demergi; otiosam repente fa••ulam introdux∣it, &c. Cassian. de Instit. li 5 c. 31. See Eras. Chiliad. p. 325. de Asin um••ra.
• Plutarch. de audit. p. 41.
• Sub∣stantive positum significat peccata, quae quis sci∣ens ac volens-perpetrat Sch••ndl. Pentagl. in verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (a)

  Exod. 16.23.
• (b)

  Matt. 27 6••. & Luk. 23.54.
• (c)

  Joh. 19.31.
• (d)

  Para∣sceve Graeca vox est, Latinè dicas praeparationem. Eo nomine Judaei—vocabant sextam Sabbathi, seu sextam Hebdomadae diem,—eò quòd illo die pararent necessaria omnia ad vivendum die subsequenti, ne qua re otium Sabbathi violare cogerentur. Brugens. in Matt 27.62. Vox Parasceve, qua Romani hanc solam fe∣riam sextam compellant, communis est omnibus totius anni feriis sextis.—Parasceve verò praeparatio interpretatur, quo nomine Judaei, qui inter Graecos conversabantur, sextam Sabbathi, quae nunc à nobis sexta feria nominatur, appella∣ba••••, &c. Antiq. Liturg. tom. 2. de feria sexta, pag. 925. Vide Ca aeū in Cassian. Instit. lib. 5. cap. 24 pag. 12.
• (a)

  Cas∣sian. Inst. Ib. 5 c. 8. pag. 116.
• (b)

  Effi∣caciùs semper corde concipi∣tur, quic∣quid sen∣sim & ab∣sque ni∣mio la∣bor cor∣poris in∣timatur. Cassian. Collat. 14 cap. 19. pag. 651.
• (c)

  Va∣tabl. in Jud. 4.21.
• Quicquid ante ora∣tion's ho∣ram ani∣ma nostra concepe∣rit, neces∣se est ut orantibus nobis per ingestio∣nem re∣cordatio∣nis occur∣rat. Quā∣obrem quales o∣rantes vo∣lumus in∣veniri, ta∣les nos ante ora∣tionis tō∣pus pre∣parare debemus. Cassian. Collat 9. c. 3. p. 50••
• Ecc. 5.1.
• Dan, 6.10
• Sylburg. Gram.
• Ut boni vitifimus voluntate maximè constat; quam qui verâ fide induerit, facilè easdem, quae virtutem docent, artes accipiet. Quin∣til. lib. 12. cap. 11. pag. 752.
• (a)

  Inst. lib. 5. cap. 33. pag. 134.
• (b)

  Ibid. cap 34. pag. 135.
• (c)

  Si∣quidem nobis nō ut essent incognita vel obscu¦ra, sancti Spiritûs gratiâ promul∣gata sunt: sed nostro vitio, ve∣lamine peccato∣rū cordis oculos obnubē∣te, red dūtur ob∣scura: qui∣bus rur∣sum natu∣rali red∣ditis sa∣nitati, ipsa Scri∣pturarum sanctarū lectio ad contem∣plationē verae sc∣entiae abundè etiam sola suf∣ficiat. Cassian. ibid.
• Mark. 6.
• Luk. 16.13, 14.
• 1 King 22.
• Nigron. de exhor. domest. cap. 5. nu. 15. p. 89.
• Mark. 6.
• Citum satis at{que} efficax re∣medium poterit oboriti, si eandem diligenti∣am atque instantiā quam te in illis se∣cularibus studiis habuisse dixisti, ad spiritaliū Scriptura∣rum vo∣lueris le∣ctionem meditati∣onemque transferre &c. Cass. Coll. 14. c. 13. p. 645, 646.
• Humi namque diutiùs procum∣bentem, nō solùm cogitati∣onibus aiunt, ve∣rùm etiā somno graviùs impugna∣ri. Cas∣sian. Inst. lib. 2. c. 7. pag. 27.
• Calceos exuere jubens admira∣tione & metu ad humilita∣tē ipsum crudit & format. Calvin, in Exod. 3.5. & Jos. 5.15.
• Euseb. de vita Con∣stant. l. 4. cap. 33. pag. 400.
• Nigron. in Reg. commun. 2. nu. 57. pag. 167.
• (a)

  Sum∣mo silen∣tio verba praeeun∣tis Sa∣cerdotis excipi∣unt—Sic verò sta∣bant im∣mobiles, ut in illo solo de∣fixi, aut ibidem succrevis∣se vide∣rentur. Nulla tussis, nul∣lus screa∣tus, nulla vox, nulla circ••acti capitis aut respi∣cientis motus. Sacerdo∣te Mahu∣metis no∣men pro∣nūciante, pariter unà om∣nes capi∣ta ad ge∣nua us{que} summitte∣bant, &c.
• Busbeq. ep. Ture. 3. pa. 266.
• (b)

  Tantū a cunctis silentium praebetur ut quū in unū tam innume∣rosa fra∣trū multi∣tudo con∣veniat, praeter il∣lum, qui cōsurgēs Psalmum decātatin medio, nullus hominū penitus adesse credatur: ac preci∣puè quū cōsumma tur oratio in qua non sputū emittitur, non ex∣screatio obstrepit, non tussis interso∣na••, non oscitatio somno∣lenta dis∣sutis ma∣lis & hi∣antibus trahitur, &c. Cass. Inst. li. 1. cap. 10. pag. 31.
• Luk. 4.21.
• (a)

  Lib. 2. cap. 12. pag. 108.
• (b)

  Verba volvere, & celeri∣tate di∣cendi a∣pud im∣peritum vulgus admirati∣onem sui facere, in docto∣rum ho∣minum est. At∣trita frōs interpre∣tatur, saepe, quod nesc••t; & quum aliis persuaserit, sibi quo que usurpat scientiam, &c. N••hil tam facile, quam vilem plebeculam & indoctam Concionem linguae volubilitate des∣cipere, quae quic quid non intelligit, plus miratur. Hieron. Epist. 2. ad Nepotian. pag. 16. Vide etiam Jul. Nigronum in Regulam 2. commun. num. 67. &c. pag. 175.
• (a)

  Plutar. de Audit. pag. 43.
• (b)

  Phi∣lotimus.
• August. Conf. lib. 11. c. 12. pag. 74.
• Rosw. in vitis Pa∣trum, lib. 5. cap. de Humilit. num. 24. pag. 623.
• Hebr. 13.4.
• (a)

  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)

  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)

  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)

  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.
• Plutareh. Apoph. Lacon.
• Isa. 42.23
• Col. 10. cap. 10.
• 1. Thess. 5.17.
• Luk. 18.1.
• (a)

  Act. 9.17. and Act. 21.14, 15, 16
• (b)

  Eph. 2.4.
• (c)

  Psal. 65.2.