CAP. I.

Cap. 1 BLessednesse is the end for which man was made, and to which the frame of the world doth di­rect, and whereunto him­selfe in his daily thoughts doth aspire. For though most men are much corrup­ted in their judgement con­cerning good and evill: yet [Page 2] there was never any man, but did desire his owne hap­pinesse, as the soveraign and most desirable good. This being so, he that could and would point out the ready way, by which a man may become blessed, I suppose might deserve great thankes at every mans hands. And this our Lord hath done, as elsewhere in sundry places of the Gospell, so more espe­cially in that Text of S. Luk, But he said, Luke 11.28. Yea rather, blessed are they that heare the word of God and keepe it. For herein he instructeth us in the way to blessednesse; and that partly by his example, and more fully by his doctrine.

And first by his example, for when hee heard one of [Page 3] the company proclaiming with a loud voice the bles­sednesse of that woman who had bred and brought up such a sonne; he taketh oc­casion hereby to discourse of the true blessednesse indeed which farre exceedeth all such blessings, as the breed­ing and bearing of a good sonne is: teaching us by this practice of his, how to make that use of ordinary occurrences in the world, which may stirre up our hearts to think on, and to seeke after the things that are above; which is a good step toward the blessednesse of heaven and eternall life.

And secondly our Lord teacheth us the way to hap­pinesse more fully by his [Page 4] doctrine here delivered; in which wee finde him telling us, that the true blessednesse ariseth out of piety and Gods service, that it is con­tained and set out in Gods word, and may be commu­nicated unto us by our hea­ring and keeping of that word. All which points briefely and summarily set downe in our Saviours words, I intend by Gods grace to enlarge and ampli­fie, still laying the ground of my discourse in the sacred Text: hoping by my poore labours in this argument, I may somewhat further both my selfe and others, to the obtaining of that blessed­nesse, which wee all doe so much seeke after. That God [Page 5] which hath put this thought into my heart, put that ver­tue into my words, that they may guide some soule or o­ther to eternall life.

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

The occasion of this speech was this: Our Lord had beene preaching the Kingdome of God to the people; and a woman of the company ravished with the gratious words, that procee­ded from him, brake out in­to his praises, in these words, Blessed is the wombe that bare thee, and the paps that thou [Page 6] hast sucked: but this com­mēdation given by the wo­man, our Lord correcteth in this manner; Yea rather, blessed are they that heare the word of God, and keepe it.

Which correction of our Saviour, that it may the bet­ter be conceived, wee must enquire, what there was a­misse in this womans speech, that deserved a correction, and how our Lord did a­mend it.

And my answere thereto I set downe in two propo­sitions.

1. Proposition, There was not any thing so amisse in this womans speech, as that she may be said either to have committed a sin, or to have uttered an untruth. [Page 7] For by this word [blessed] this woman meant not that perfect blessednesse, which consisteth in the fruition of all good; such as our Saviour meant, when he said, Blessed are the poor in spirit: for theirs is the Kingdome of heaven. Mat. 5.3. but using the word in a vulgar sort, shee meant by it a great blessing of God bestowed on Christs mo­ther; in the same sense that S. Paul said, I think my selfe happy, King Agrippa, because I shall answer for my selfe this day, before thee, touching all these things, whereof I am ac­cused of the Iews. Act. 26.2. For as Paul by these words meant, that he thought it a great blessing to himselfe, that he had such a Judge: so [Page 8] this woman, by her words meant, that she thought it a great blessing to Christs mo­ther, that she had such a son. And thus to call her a blessed woman, was neither a sinne, nor an untruth. First it was not an untruth; for Solomon saith, The father of the righ­teous shall greatly rejoyce; and he that begetteth a wise childe, shall have joy of him. Thy fa­ther and thy mother shall bee glad; and she that bare thee, shall rejoyce. Prov. 23.24, 25. Where by saying, that they shall be glad, and shall have joy of such a sonne; hee im­plyeth, that he thought this to be a great blessing. But David speaketh more plain­ly, and in the very dialect or phrase of this woman: [Page 9] Children saith he, are an he­ritage of the Lord, & the fruit of the womb, is his reward. He meaneth it of good children onely, and of them hee ad­deth further; Blessed is the man that hath his quiver full of them. Psal. 127.3, 5.

Secondly, it was no sinne neither in this woman, that shee did thus magnifie the happinesse of Christs mo­ther in regard of such a son: for Solomon and David in the places now cited did the like in the same case, or in a case not so just as this was. And upon these grounds I say in the first place, that there was nothing so farre amisse in this speech of the woman, as that we can say, she either committed a sinne, or spoke [Page 10] an untruth.

2. Propos. There was a defect in this speech, which might bee bettered and a­mended: for else our Lord would not have corrected it with a Yea rather. And (to speake particularly) the de­fect herein was twofold. 1. That shee did minde a lesser blessednesse, and fixed her thoughts upon that; when shee might, but did not, think on a farre grea­ter blessednesse, then that was, and which concerned her in an higher degree. For it is a kinde of blessednesse indeed, to have a good and vertuous childe, that may comfort us in the world: but it is a farre greater blessed­nesse, to enjoy a father in [Page 11] heaven, in whose presence is fulnesse of joy for ever­more. And if this woman did not so esteeme of this blessednesse, but with neg­lect of it did magnifie the o­ther; this was a fault that de­served reprehension; Or if she did upon the present oc­casion, as I suppose she did, magnifie the happinesse of having a gratious sonne, re­serving notwithstanding her best affections for the hap­pinesse of heaven: then though shee could not bee blamed, yet her speech might be amended. He that calleth them blessed, who have godly children, saith well; but hee that calleth them blessed, who keepe Gods commandements, saith [Page 12] better. And therefore our Lord did amend the wo­mans speech, by turning it on that blessednesse, which she had neglected, or at least omitted to speake of. The summe of which correction is, as if hee had said, Thou sayest, Blessed is the womb, &c. Which though I deny not to be true; yet I will tell thee of a farre greater blessednes, then that is; Blessed are they that heare the word of God and keep it.

2. This woman made not so good an use of our Saviours doctrine, as shee might have done. When she heard him preach with great wisdome, and evidence of the Spirit; she brake out in­to the praises of the prea­cher, [Page 13] which were justly de­served by him: but she said nothing, perhaps she thought nothing of amending her life, or of performing what she was taught. And herein our Lord amendeth her speech by telling her, what better use shee might make of his Sermon. Shee com­mended him for his good Sermon, when she had done better, if shee had amended her selfe by his instruction. She said, Blessed is the mo­ther that bred such a Prea­cher; but he said, Nay rather blessed is the hearer, that ma­keth use of his doctrine.

The Text being thus ex­plained, I now proceed to speake of the points that I propounded; omitting other [Page 14] by-notes, which though they bee profitable in their season, yet are not pertinent to my purpose.

CAP. II.

Cap. 2 OUr Lord from this wo­mans speech concer­ning the happinesse of his mother, for breeding such a childe; taketh occasion to discourse of the true happi­nesse, that accompanieth Gods service. And hence I observe, that it is a point of holy wisdome to take occa­sion for heavenly meditati­ons, [Page 15] by the mention or sight of earthly things.

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

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

[Page 16]Againe, when some told him of his mother and his brethren, desiring to speake with him, he tooke occasion from the mention of his earthly kindred to instruct us in the spirituall kindred, that is betweene him and every good Christian. It was told him by certain, which said, Thy mother and thy bre­thren stand without, desiring to see thee. And hee answered and said unto them, My mother and my brethren are these, which heare the word of God and doe it. Luke 8.20, 21.

And againe, when the woman of Samaria came to draw water out of Iacobs Well; out of this accident he fetcheth occasion to instruct her in the living water, that [Page 17] would refresh her soule unto eternall life. There commeth a woman of Samaria to draw water: Iesus saith unto her, give me to drinke.—Then said the woman; how is it that thou being a Iew, askest drink of me, which am a woman of Samaria? —Iesus answered and said un­to her; If thou knewest the gift of God, and who it is that saith to thee, Give me to drinke; thou wouldest have asked of him, and he would have given thee living water.—Of which water whosoever drinketh, shal never thirst: but the water that I shall give him, shall bee in him a well of water, spring­ing up into everlasting life. Ioh. 4.7, 9, 14.

And yet againe, when the people followed after him, [Page 18] that they might eate of his bread; he taketh occasion from their desire of earthly meate, to instruct them con­cerning the bread of life. When the people came to Capernaum seeking for Je­sus— Iesus answered them and said, verily, verily I say vnto you, Ye seeke mee, not be­cause you saw the miracles, but because ye did eat of the loaves, and were filled. Labour not for the meate which perisheth, but for that meate, which en­dureth to everlasting life. Iohn 6.26, 27.

Thus our Saviour by a constant custome, taketh oc­casion by the words that are spoken, and occurrences that happen in the world, to raise mens thoughts from [Page 19] earth to heaven: and from things that concerne this life to teach them spirituall les­sons for obtaining of eternal life. By which practice of his, hee lifteth up men to heaven, while they remaine upon earth; and breedeth in them heavenly minded­nesse, while they are occupi­ed about their worldly busi­nesse. And this being his constant practice who is the wisdome of his father; it proveth the truth of my conclusion, that it is a point of holy wisdome to take oc­casion for heavenly medita­tions by the mention or sight of earthly things.

II. The same point is further proved by the helps that we may receive from it [Page 20] towards holinesse and an happy life. In which kinde I may reckon these that fol­low.

1. It will make every creature that we see, and e­very occurrence that wee meet with in the world, to serve us as Schoolemasters to lead us unto Christ; and as a Monitor to remember us of some duty. The meat on our tables will teach us the ne­cessity of the meate that ne­ver perisheth; and our hun­gring after that will admonish us how wee should de­sire the food of Gods word, that we may grow and bee strengthned in grace by it. The clothes we put on, will remember us of putting on the Lord Iesus, and of the glo­rious [Page 21] robes of righteous­nesse, with which Gods chil­dren are adorned. The ten­der affection which we shew to our children; will bring to remembrance the great love of our heavenly father towards his sons and daugh­ters. The duty and service that wee require of our ser­vants, will tell us, what grea­ter duty we owe to our Lord in heaven: and their fai­lings towards us, will re­member us of many defects of our owne in Gods ser­vice, and of our rebellions against his commandments.

And the like may be said of all other the like occasi­ons and occurrences: so that not a crumme of bread, nor a corne of salt, nor a drop of [Page 22] drinke, but as they serve to refresh nature, so they may serve also to increase and confirme grace in us. And all the creatures will have not onely a naturall use for this life; but also a spirituall use towards eternall life and the happinesse of the world to come.

2. This practice of gathe­ring holy meditations from worldly occurrences will help to preserve us from a­busing the creatures in a sinfull sort. Hee that when he eateth his meate for re­freshing of his body, shall think withall, Yea, but how much more necessary and comfortable is the food of Gods word to the famished soule? will not likely abuse [Page 23] the creatures to surfetting and excesse. And hee that when he putteth on his best clothes; shall think, Yea, but how much more glorious are the garments of righte­ousnesse and the fine linnen and silkes, with which the Saints are adorned? that man or that woman will not like­ly be proud of a silk gowne, or a gold ring, or a beaver hat, or an imbroidered pet­ticoate, or any thing, that fine minions take pride in. And if a man while he is la­bouring in his Trade, shall think; Yea, but how much more paines should I take to enrich my soule with the treasures of Gods grace? that man will not have the heart to dishonour God by disho­nest [Page 24] gaine. And if a man, when hee exacteth diligent and daily labour from his apprentice or servants, and chideth thē, if they be slack in his service; shall think with himselfe, Yea, but how much more justly may God require all obedience at my hands, and chide and chasten mee for my great slothfulnesse in serving him? that man will never rule o­ver his servants with rigor, nor oppresse them with too much work, or too little meate. And the like is true in all other the like cases. And by this meanes we shall be kept from a sinfull abuse of the creatures, which o­therwise would bee a great hinderance to our happi­nesse [Page 25] and a blessed life.

3. The same practice will bee a meanes to season our hearts with heavenly mind­ednesse, even while wee are going about our worldly occasions. If wee should at any time forget God and our countrey that is above; every occurrence in this life would remember us of the life to come. When we are at worke in our shops, or sit downe to eate at our boards, or lie downe to rest on our beds, or walk out to take ayre in the fields; and wher­soever we are, and whatsoe­ver we doe; some accident or other would befall us in our way, that would pre­sent good thoughts to our mindes and memories. And [Page 26] by this meanes we should have our conversation in hea­ven, while we are upon the earth; as the Apostle speak­eth: or, as a learned Writer phraseth it, we should have an heaven upon earth: and so in good part we should even in this life enjoy that happi­nesse, which we expect and desire fully to possesse in the life to come.

These are the proofes: the uses follow.

Vse 1. This detecteth the folly & preposterous course of worldlings, who usually goe the quite contrary way. The right way, & that which our Lord directeth us to by his example, is, that we use the creatures to bring us un­to God: but these men use [Page 27] God and his service to bring themselves to their desires in the world. Such men I meane, who shew great for wardnesse in religion, that they may compasse their worldly ends. They pray, and they professe, and they heare Sermons, and they en­tertaine Preachers: but their praying, and their profes­sing, and their hearing, and their honouring of Prea­chers, are but as so many stalking horses under which they lie hid, till they have caught the prey. It is but a fable (but the moral of it is an evident truth;) which wise men tell us of a fisher­mans sonne. They say of him that he put himselfe in­to a Monastery, and there [Page 28] lived as a poore Monke: but being of good parts by nature, and thriving well in his studies, was for his well-deserving advanced to bee the Abbot of the Monastery. Which place of dignity whē he had obtained, hee, in ac­knowledgment of his poore beginnings, and to remem­ber himselfe whose sonne he was; caused a net to be spred upon his table-cloth, when­soever hee went to meate. Afterward, for his vertues he was thought fit to be a Bi­shop; and then was advanced to bee a Cardinal. And still in humility, and in thank­fulnesse to God, the net was every day spred upon his table. And by this meanes he gained such an op nion [Page 29] of humility and holinesse, that men thought him not onely worthy of the prefer­ments which he had, but e­ven of farre greater; and so in conclusion he was chosen to be Pope. In which place he lived as a great Lord, but forbore to spread the net a­ny longer. And being asked the reason, he answered, that now the fish was taken for which he had spred the net all this while: meaning, that now he had gotten the preferment, at which he had still aimed. Beloved bre­thren, I suppose ye wil laugh at the devise: and some men perhaps will be the better pleased with it, because it was framed of a Clergyman. But shall I tell you what the [Page 30] Poet said in a like case? [Mu­tato nomine de te fabula narra­tur:] Change but the name, and the fable fitteth your selves. It is not only meant of Scribes and Pharisees and such hypocriticall Preachers, who devoure widdowes and mens houses too under a shew of zealous preaching. But it is meant of hypocriti­call professors also, who scarse ever open their eyes, save when they looke up to hea­ven: but it is that they may be thought to be holy & de­vout mē, & such as mind no­thing but heavenly things. And it is meant of covetous professors, who frequent sermons, and pray with their families, and set up Lectures abroad, and talk nothing [Page 31] but Scripture phrase: and all this, that they may draw cu­stomers to their shops, or hook-in other mens estates into their hands, and breake with the more advantage. And it is meant of ambitious professors, who talk still in a popular language, and speak for the good of their coun­trey, and finde fault with the errors in our govern­ment, and like zealous Patri­ots indeed, take part with the Commoners against their Alderman, and with the sub­jects against their Sove­raigne; and all that they may steale the hearts of the multitude, and by their voices and votes bee chosen into some place of honour, to which they doe aspire. [Page 32] Against all these, and all o­thers, who pretend religi­on, and intend their owne ends, was this fable devised. They are the men that spread the net, till the fish be taken; and more then that, they minde not. And of all these I say, they take a foo­lish and preposterous course, because they make religion to serve for worldly ends; whereas all worldly things should serve the advance­ment of religion.

Vse 2. This is of great use for all them, who would serve God in sincerity. For it teacheth them how to gaine zeale and good affecti­ons towards God; not onely by hearing of sermons and reading of Scriptures, and [Page 33] using a constant course in all holy duties; but even by the ordinary occurrences that they meete with in the world. If they follow this course, and make use of it, they may grow in grace, and gaine holy affections, while they are in their shops, and while they walk in the streetes, and while they con­ferre with their friends, and while they either think or do any thing by themselves. And this I suppose may bee a sufficient motive, to per­swade us to this practice. And for our better direction in the right use of it, learned men have prescribed us some rules, and holy men have left us some examples; in whose steps if wee shall [Page 34] tread, we may gaine the like comfort that they have done.

1. And first for rules: Ludovicus Vives, a man re­nowned as well for piety as learning, among other lear­ned workes of his, hath pub­lished a Treatise, which hee calleth Excitationes animi ad Deum; that is, The liftings up of the soule unto God. In this book he prescribeth us rules of meditation and prayer upon every incidentall oc­casion: for example, when we awake out of sleep in a morning, and finde our selves refreshed by our rest; then hee biddeth us think, how joyfull and blessed a thing it will be, to bee raised up to eternall life, after our sleep­ing [Page 35] in the grave; and to pray withall, that as God hath raised our bodies from their sleep, that wee may do the works of this life; so hee would raise up our soules from the sleep of sin, that we may do the works of pi­ety and a godly life. And when wee are going on a journey; then we should think, that our life here is a pilgrimage on earth, in which we are separated from our owne countrey and our dea­rest friends, that is, from hea­ven; and the blessed soules that be there; and then wee should pray, that God will teach us to live here as pil­grims and strangers, that are travelling toward a better countrey, and that our con­versation [Page 36] may be in heaven, while our bodily mansion is on earth. And when we see a candle lighted in the even­ing, to be a comfort against the dismall darknesse of the night; that then we should think, how necessary the knowledge of Gods word is, which is a light to our eyes, and lanterne to our feete: and pray withall, that God would keep this candle still shining before us, that wee may know how to serve him aright. The like rules of good thoughts and prayers he prescribeth us, when we put on our clothes, when we go out of doores, when we sit down to meate, when we prepare to bedward, and upon other the like occasi­ons; [Page 37] leaving us no part of the day, nor no occasion of our life, without some holy thoughts, that may make us like to the Saints, that be in heaven. This book of Vives and the meditations and pray­ers contained in it, that wor­thy Martyr M. Bradford hath translated, or the greatest part of them into our Eng­lish tongue, and hath presented them to the view of the world, in a book of his, called Bradfords Meditati­ons and prayers. And after him, M Henry Bull, who hath gathered together many sweete flowers of such like devotion, hath also, for the benefit of his countrey-men printed these meditations and prayers among the rest. [Page 38] There, if ye please, yee may reade them: and I dare say, if ye reade them with atten­tion and care, you will not think your labour either lost or ill bestowed. Besides these books, there is one al­so of late yeares, penned by a reverend and learned Pre­late of our Church, called Occasionall Meditations. In it you are directed how on ordinary and triviall occasi­ons, yee may raise up your thoughts to heaven-ward. But that book I suppose, is in the hands of most men: and the known worth of the Author will sufficiently commend it to their read­ing. I onely will say thus much, that who so shall per­use these books, and make [Page 39] use of them accordingly; I doubt not, but he will finde in them good helps to hea­ven, and great comfort to his soule. And so I leave the Rules.

2. The examples, that I make choise of for this pur­pose, are two.

1. Examp. The first of one Pambo, an ancient and religious man. Of himSocrat. hist. l. 4 c. 18. pag. 660. Rosw. de vitis Pa­trum l. 3. num. 164 pag. 524. v. etiam l. 1. c. 3. in vita S. Pe­lagiae. pa. 377. de Nonno Episcopo. So­crates reporteth, that seeing a light woman finely trick­ed up, and sumptuously a­dorned, that shee might please, and allure lovers un­to her, hee burst out into teares, and being asked why he wept, he gave these two reasons for it. 1. because he saw in what miserable state that woman was in; it grie­ved [Page 40] him that so goodly a creature of Gods making, should be in so ready a way to hell and destruction: and 2. because, said he, I do not take so much paines to please my good God, as she doth to please sinfull men. This example if we wil fol­low, we may make use of it divers wayes for our good: namely thus; when we see a Porter sweating under his burden, that he may earne a poore wages; we may check our own dulnesse, who are so soone weary of labouring for an eternall Kingdome; that we grudge to spend a quarter of an houre in pray­er, or a whole houre in hea­ring of Gods word, or a day in abstinence and fasting for [Page 41] our sins. For what a shame is it that a labouring man should willingly take so much paines for a tester or a shilling, when we think so little paines to be overmuch for obtaining of eternall life and the Kingdome of heaven? And when we see a Shopkeeper abridge himself of his meate and of his sleep, that hee may attend his cu­stomers and make gaine of his trading; wee may justly blame our selves for our backwardnesse in Gods ser­vice, and that we cannot a­bridge our selves in our ea­ting and in our sleeping and in our sporting and in our clothing, that wee may bee the fitter and more expedite for good duties and for the [Page 42] Kingdome of God. And when we see a man that ta­keth physick, fast aforehand, and after the taking of it, to content himselfe with a thin supping, that the medicine may work the better; wee may think every man with himselfe, what a foole am I, that on the Lords day, when God prepareth and giveth me physick for my soule, I do so fill my stomach with meate, and my head with strong drink, as maketh my selfe unfit for Gods service, and my praying, and hearing and reading unprofitable for my soule? And when wee see men and women look thēselves in the glasse every day, that they may carie with them no spots or defor­mity [Page 43] in their faces, that may shame them when they goe abroad among men: wee should accuse our shamelesse security in matters of our soules, and that we doe not examine our consciences and look our soules in the glasse of Gods Law, that there bee no deformity in our lives, that may shame us before God and his Angels. I might make many such ap­plications of Pamboes pra­ctice to our selves, and ga­ther such collections to shame our selves for our in­devotion and want of fee­ling: but out of these there is direction enough for them that are willing to make use of it; & too much for them, who shal despise it.

[Page 44]2. Examp. The second example is of a Cook in a Colledge of religious men. Of him Climacus a Greek father in the anciēt Church, relateth that hee was very devout in serving God, and often moved with compun­ction to mourne for his sins. Which Climacus observing, importuned him to know by what meanes he had at­tained to such a degree of sanctitie and holinesse; and he after some intreaties an­swered him to this effect; [...]. Climac. Grad. 4. pag. 49. I, saith he, in this work of the Kitchin, did never think that I served men, but God, who enjoyned me true service in my place: and judg­ing my selfe unworthy of any rest by reason of my many [Page 45] failings, when I look on this fire in my chimney; how intolera­ble the burning thereof would be to my flesh, I am put in minde of the everla­sting and much more unsuf­ferable burnings of hell fire, due to all impenitent sin­ners; and the thought of this torment doth resolve me into teares for my sins.

And now if we will make use of this example, we shall not need to goe abroad, and gather instructions from o­ther mens lifes, as Pambo did: we shall finde matter enough at home to exercise our thoughts with. For example sake, and to set our consciences on work in this duty; If any of us shall bee tormented with an headach [Page 46] or a toothach, or with the stone, or strangury, or a hot fever, or some other tor­menting paine, that will not suffer us to take any rest; we may make the like use of the burning fever, or tor­menting ach which we feel, that this Cook did of the scorching fire, which he loo­ked upon. We may think, if this little smart in compari­son, and these short tor­ments seem so unsufferable, as that I would not endure them for a yeare together, though I might gaine a Kingdome by it; how un­sufferable are the eternall torments of hell fire, and what a fool am I, if I plunge my soule into them for ever for gaining of a paltry pro­fit, [Page 47] and a fading and a filthy pleasure? And if after drin­king a cup of pleasant wine in our thirst, or after eating a good dinner in our hūger, or if after a sweete sleep when we have been weary, we finde our selves comfort­ed and refreshed; then there is occasion to think, O Lord how much more joy and re­freshing will it bee to my soule, when I shall rest from all my labours in Abrahams bosom, and with Abraham and Isaac and Iacob shall eate bread in the Kingdome of God, and shall bee fed with the pleasures of Gods house for e­vermore? And againe, if at any time wee be overjoyed (& who sometimes is not?) when some great prefer­ment [Page 48] befalleth us, such as are a high place in the Court, a great office in the City: or some matter of much gaine in our trading; then it will be seasonable to think, if such a scant advancement do so much overjoy mee, what a joy will it bee, and how shall I rejoyce, when I shall be taken to bee Gods adopted son, and to be heire of his Kingdome, and a fel­low citizen with the Saints in glory? And thus we may doe on all the like occasions: and if thus we do doe, still converting earthly occur­rences into matter of hea­venly meditations, we shall be profited toward salvation by every thing of moment that we see or heare abroad, [Page 49] and by those things which we find & feel in our selves.

But this practice is never more seasonable, nor never more profitable, then when we come to the Lords Table. In this Sacrament wee have for the outward matter of it, bread and wine, in substance the same with that which is upon our own boards, but in use of a far different nature. When they be upon our own boards, then they be naturall things, ordained for the refreshing of the bo­dy, and preservation of mans nature: but when they bee on Gods board, they are spi­rituall things ordained for the nourishment of the soul, and the preservation of Gods grace within us. Now [Page 48] [...] [Page 49] [...] [Page 50] if it be a point of wisdome to take occasion of heavenly thoughts from them, when they are meere naturall things; how necessary will it be to have more elevated thoughts of them, when they are consecrated to a mysticall and supernaturall use? Now that they are set apart to a sacred use, they must needs be profaned, if they be not handled in a sa­cred sort. Here they are holy signes, which represent Christ unto us with all the benefits of his Passion: and we make them as no signes, if we doe not see Christ and his death represented in them. Therefore in the ce­lebration of this Sacrament, the Church teacheth the [Page 51] Minister to say, [sursum cor­da] lift up your hearts; and it teacheth the people to an­swer him back again, Wee lift them up unto the Lord. When therefore our eyes doe look on these creatures on the Lords Table; our hearts should look to Christ in heaven. When we see the bread cut and broken in pieces; that biddeth us re­member, that his sacred body was broken and torne in pieces for our sins. And when we see the wine pow­red out of the vessel into the cup, and out of the cup into our bodies; that biddeth us remember, that his precious blood was emptied out of the veines, that our soules might be purged from their [Page 52] sins. And when the bread and wine is delivered into the Communicants hand; that telleth him, that God the Father doth now reach unto him from heaven, the flesh and blood of his deare Son, that they may nourish his soule to eternall life, as the bread and wine doth nourish his body for this na­turall life. So that in the whole institution of this Sa­crament there is nothing dumb, or without its signifi­cation: and so likewise in the celebration of it, wee should passe by nothing, as if we were deafe, and did not understand the meaning of it. For conclusion, as S. Paul said to Timothie, so I say to every Communicant, [Page 53] Meditate on these things, while ye be about this holy work: and,1 Tim. 4.15. Consider what I say; and the Lord give you un­derstanding in all things; that ye may know how to make use of all Gods ordinances for his Glory and your own comfort.

CAP. III.

Cap. 3 WHen this woman magnified the hap­pinesse of that mother, who had bred so good a childe, as he was who had discoursed in this manner; our Lord amended her speech by tel­ling [Page 54] her of a far greater bles­sednesse then that was, con­sisting in the hearing and keeping of Gods word. And hence I collect, that the bles­sing of good children, and other the good things of this life, are much short of the blessednesse, which ac­companieth godlinesse and an holy life.

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

I. The first proofe is the Testimony of Solomon set down in the book of Ecclesi­astes. In it his Testimony [Page 55] is delivered 2. wayes. 1. In a generall doctrine. 2. In particular instances.

1. His doctrine is this; Of all worldly blessings, and the happinesse that men can gaine by them, he saith in the entrance of his book, Va­nitie of vanities, saith the Preacher; vanity of vanities: and all is vanity. Eccles. 1.2. He meaneth that all the things of this life, without godlinesse and a good con­science, are meere empti­nesse and things of nothing. Thus hee beginneth his speech concerning the glit­tering greatnesse of this world, and then of the true blessednesse, that accompa­nieth Gods service, hee ad­deth in the conclusion of [Page 56] that book; Let us heare the conclusion of the whole matter; feare God and keep his Com­mandements: for this is the whole duty of man. For God shall bring every work into judgement, &c. Eccles. 12.13, 14. Where 1. when hee saith, Let us heare the conclu­sion of all, hee meaneth that that which now hee was to say, namely to feare God, and keep his commandements, was the substance of all that needed to be said, the summ of all that either the Prea­cher needed to teach, or the people needed to learne. This alone is sufficient to make a man happy. And 2. when he saith, for this is the whole duty of man, he gi­veth the reason, why he had [Page 57] said of godlinesse that it was the summe of all, namely be­cause it is the whole duty of man, that is, all that is re­quired of him to the attain­ing of blessednesse and eter­nall glory. Lay these things together, and the summe is, that all other things are of no worth; onely the feare of God and his service is e­nough of it selfe to make a man truly and eternally hap­py. This is the generall do­ctrine, that the Preacher teacheth in that book.

2. His particular instan­ces are these and such like. He propoundeth for exam­ple sake,Eccl. 1.16. &c. humane wisdome, ca. 2.1, 2. worldly mirth ca. 2.3. &c. pleasures of all sorts,ca. 4.9. &c. riches, and worldly wealth, ca. 6.3. &c. children [Page 58] and long life, &c. all which are esteemed the chief trea­sures of this life: and of all these Solomons conclusion still in the end of the dis­course is, that it is vanity and vexation of spirit. And by this he giveth us to under­stand, that having made di­ligent search, & gon through the whol course of the world to seek for blessednesse to content his soule; he could finde nothing among the most desirable things, but vanity and vexation, nothing that could give him any sa­tisfaction or contentment. It was onely the feare of God and his service that could yeeld that which he sought for. This is the first proofe of the point: and it is a full [Page 59] and a cleare one.

II. The second is, the Condition of worldly bles­sings considered in them­selves; and it is this, that for all the goodly shews that they make, yet if they bee without godlinesse, they leave a man still in a cursed and a damnable state. For a man may have good chil­dren and himselfe may be a bad man. So it was with Saul and Ionathan his son; and with Ahaz and EZekias his son; and with Manasses and Iosias his son. And so a man may have riches, and honours, and pleasures; and yet be in a worse case, then the begger that lyeth at his gate. So it was with Dives in the Gospell: he was clo­thed [Page 60] with purple, and fared de­licately every day, and was honourable among his neighbours; and yet Dives was in a miserable case even in the midst of all this abun­dance. A few dayes did but passe over his head; and hee was caried into hell, and tormented in that flame, and could not obtaine so small a comfort, as a drop of water to coole his bur­ning. And whereto now did all his former pomp serve him, but onely to make him more sensible of his torments? Miserum est fu­isse foelicem; It is an increase of a mans misery, that hee hath formerly been happy. And now I dare say there is never a man living, but will think that Lazarus with all [Page 61] his beggery and sores was in a far more happy condition, then Dives, who lived in such plenty and honour. And this example alone, (to say nothing of Pharaoh and Haman, and Belshazzar, and Nebuchadnezzar, and Herod, and such like; this ex­ample, I say alone) is proofe enough, that all worldly blessings may leave a man in a miserable and cursed con­dition, for any help that they can afford him. And doth that deserve the name of happinesse, that leaveth the possessors of it in such a mi­serable and cursed state?

III. Thirdly, the same truth is further proved, be­cause the greatest happi­nesse in this world is desti­tute [Page 62] of those prerogatives which are the proper glory of the true blessednesse, namely these 3. fulnesse, sincerity, and eternity.

1. The first prerogative is fulnesse without any lack or defect. For true blessed­nesse is accompanied with full joy, even as much, as either the heart can desire, or the soule receive. David speaking of this blessednesse, saith unto God; In thy pre­sence is fulnesse of joy for ever­more. Psal. 16. ult. A vessell is said to bee full, when it hath as much, as it can hold; and so that joy is full, when it is as much as there is any roome to receive it. And such is the joy saith David, that is in Gods Kingdome. [Page 63] But that speech of the Gos­pell is yet more significant and full, when it is said to the good servant, Enter into the joy of thy Lord. Mat. 25.23. For when we speak of a cup of water, wee doe not say that the man entereth into it, but that it entereth and is taken down into the man: because that water though it may fill the man, yet it is no greater, then the capacitie of the mans stomach, into which it is received. But if we speak of a river, or a ba­thing tub, or such like large continent, we cannot say, that the river, or the tub of water entreth into the man, but rather that the man go­eth or entereth into it; be­cause the quantity or mea­sure [Page 64] of that water is greater then the man is capable of, or can receive. And so in this case when our Lord re­ceiveth his faithfull servant, into his heavenly Kingdom,Tam ma­gnum est gaudium coelestis patriae de Deo, ut non pos­sit con­cludi in homine: & ideo homo in­trat in gaudium illud in­compre­hensibile, & non in­trat gau­dium il­lud in hominem velut compre­hensum ab homi­ne. Ca­jet. in Mat. 25.23. he saith not, Let the joy of thy Lord enter into thee, but En­ter thou into the joy of thy Lord, because, as a learned Writer observeth, those joys of Gods Kingdome are so full, that they run over, and cannot be contained within us, our scant vessels are not large enough to receive them. Such is the fulnesse of joy that is found in true blessednesse.

But now the blessednesse of this world (take it when it is at the best and at the fullest) though it have its [Page 65] comforts and its joyes; yet a fulnesse of joy it cannot be said to have, because al­waies something is wanting that that happy man still doth desire: and that in two respects; 1. because there is no such fulnesse or perfecti­on in any one blessing, but that he who hath it, doth de­sire more. 2. because if any man had as much of one blessing, as he could desire, yet there would be a want of some other blessing, that would disturb his joy in that which he possessed.

1. There is no fulnesse in one worldly comfort, but still there is a want of some­thing, that the man would have more then that which he hath. Ahab was a King [Page 66] and had great possessions and lands; but yet hee wan­ted a garden of herbs, such as Naboths vineyard might make; & for wāt was so grie­ved, that he could not eate: and therefore he killed Na­both, that hee might enjoy his inheritance. And so now a dayes, a man may bee a great rich man, say he bee as rich as this world hath any; and yet he hath not so much land, but he seeketh to pur­chase more, nor so much money but hee thinketh what way hee may increase his store. And still wee see it happen as Solomon obser­ved, that he who loveth sil­ver, shall not be satisfied with silver; nor he that loueth abun­dance, with increase. Eccl. 5.10. [Page 67] And so it is in other things: The eye is not satisfied with see­ing, nor the eare with hearing. Eccles. 1.8. He that hath an able body; say as strong as Samson; yet wanteth soundnesse, or some strength, or some agility, which he de­sireth by physick, and food, and exercise to increase or amend. And hee that is in­dued with great learning and much wisdome, say hee were as wise as Solomon; yet findeth each day some de­fect, and learneth by conti­nuall experience, that there are mo things, which hee knoweth not, then those are which he knoweth. And so wee may say of all other things of this life; they are never so great, but more [Page 68] may be added, and more wil be desired. And therefore there is no fulnesse in them.

2. Say, that a man were so happy, as to enjoy some one blessing in such perfe­ction, as that hee neither needeth nor desireth more: yet he is short in some other blessing, the want of which will abate or rather damp his joy in the other. For example, Naaman was rich and valiant and honourable: but yet Naaman was a Leper, and sought with much la­bour and great cost, to bee eased of this disease. And so it is with us; a man may have some blessings that may comfort him: but yet hee wanteth many others that will afflict him not a little. [Page 69] It may bee a man may bee rich, but unlearned; or rich and learned, but unhealthy; or rich and learned and healthy (though all this is but seldome seen in one man;) but yet he is unfortu­nate in his wife, or in his children, or in his friends, or in his credit, &c. But the man was never yet known, that enjoyed all things, that he could wish. And if there bee a want of some good things; then there is not a fulnesse of all joy. And con­sequently the worldly hap­pinesse is much short of the true happinesse, in which there is fulnesse without want, and perfection with­out any defect.

2. True happinesse hath [Page 70] this prerogative, that it hath sincere joyes, without mix­ture of any other sorow. S. Iohn in the Revelation describeth true blessednesse to be such, as that men who enjoy it, shall hunger no more, nor thirst any more, neither shall the sun light on them, nor any heate. Apoc. 7.16. and Apoc. 21.4. God, saith he, shall wipe away all teares from their eyes: and there shall bee no more death, neither sorow, nor crying, neither shall there be any more paine. In which words, 1. when he saith, They shall hunger no more, &c. he meaneth there shall bee nothing within them that may breed them any paine. 2. When he saith, Neither shall the sun light upon thē, &c. [Page 71] hee implyeth that nothing from without them, shall annoy them. 3. When hee saith, God shall wipe away all teares from their eyes; he tel­leth us the reason, why there is such perfection of good, and such freedome from evill; and that is, be­cause in heaven wee enjoy God himselfe by immediate vision, and in God there is no defect: but while wee are in this life, we are pre­served and upheld by the use of the creatures; and all they are defective and imperfect. And hence the conclusion is, that in heaven there is no more death, nor no more sorow, nor no more paine.

But contrariwise the blessings of this life have [Page 72] ever some tang of sorow mixed with them, which will damp all the joy. Bel­shazzar was quaffing it in his cups, and frollicking it with his friends, when loe, there came forth the fingers of a mans hand, and wrote his judgement upon the wall: at the sight whereof the Kings countenance was chan­ged, and his thoughts troubled him, so that the joynts of his loines were loosed, and his knees smote one against another. Dan. 5.5, 6. And so Haman was one of the worlds dar­lings, in great favour and highly advanced by the King, and invited by the Queen to one banquet after another: so that Haman went out joyfull and with a glad [Page 73] heart: and a man would have thought that hee had been the Minion, on which the world had chosen to be­stow her choisest favours. But Haman was no sooner gone out overjoyed with his great preferments, but hee met with Mordecai the Jew, who would not doe him re­verence: and this unrespe­ctivenesse in a poore alien did so pierce his heart, that he was forced to say; All this [greatnesse] availeth me no­thing, so long as I see Mor­decai the Iew fitting at the Kings gate. Ester 5.9, 13. And so it is with all other the happy men of this world. Either men do molest them, and fill them full of feare, or of anger, or of envy, or of [Page 74] some other unquiet passion; or else God from heaven doth thunder upon them, and setteth their owne con­science against them, which (as the poet said,) surdo ver­bere caedit, giveth them many a smarting lash, when the world heareth not the stroke. Thus one worm or other there is, which gnaweth upon their heart, while they rejoyce in their pomp; and they still finde Solomons proverb to be true, Even in laughter the heart is sorowfull; and the end of that mirth is heavinesse. Prov. 14.13. In this respect then the worldly happinesse is not comparable to the happinesse of heaven, all whose joyes are without mixture of any griefe.

[Page 75]3. True happinesse hath eternity added to its joyes. As they are full without want of any good, and sin­cere without mixture of any evill; so they are eternall in the continuance of them both. In the description of the last judgement it is said ofCome ye bles­sed of my Fa­ther. Gods blessed ones, that they go into life everlasting. Mat. 25. ult. And David saith of these joyes, At thy right hand, O Lord, there are pleasures for evermore. Psal. 16. ult. And S. Peter, that it is an everlasting Kingdome. 2 Pet. 1.11. and an inheritance in­corruptible, and undefiled, and that fadeth not away. 1. Pet. 1.4. And the reason is, be­cause God hath appointed this life to be a passage to the [Page 76] other; but the life to come to be the permanent and fi­xed state, in which all men receive their reward. There­fore when Dives being in hell, desired that Lazarus might come out of Abra­hams bosome; to refresh him; No, saith Abraham, that cannot be, for betwixt us and you is a great gulfe fix­ed, so that they which would passe from hence to you, can­not; neither can they passe to us, that would come from thence. Luke 16.26: Implying, that there is no removing nor no changing in the life to come; but those that are once in hell, shall be in hell for ever, and those that be in heaven, neither can nor will depart thence. The blessednesse [Page 77] then of heaven, which is the onely true blessednesse, is eternall and unchangeable.

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

1. Riches are of a fading nature, still ebbing and flow­ing like the sea, and often­times dryed uplike the sum­mer brookes. Riches, faith Solomon, make themselves [Page 78] wings, and flye away as an Ea­gle towards heaven. Prov. 23.25. Meaning by this ex­pression to tell us how hasti­ly they leave us.Job 1. Iob was a happy man in all worldly respects, happy in his children, and happy in his authority, and happy in his possessions, so that there was none like him in all the land: but in one day thieves came and caried away his oxen and his asses, and mur­dered his servants; and a fire from heaven came, and burnt up his sheep, and the servants that kept them, and a winde from the wilder­nesse came, and cast downe the house where his chil­dren were, and destroyed them all. Nor was this all, [Page 79] with the losse of children, and goods, and possessions, hee lost his authority and command also. For where­as he was beforeJob. 29.21. &c. honored of the best, nowJob. 30.1, 9, 10. the very boyes had him in derision, and the abjects of the world made him their song. And thus it is with us now also. Be a man never so rich, and so plentifull in all things; yet either thieves may rob him, or false servants may beguile him, or bad credi­tors may faile him, or fire may consume him, or some misfortune or other may befall him, and sweep all a­way in a moment. And if his goods be once gone, then farewell his honour, and his credit, and his power: hee [Page 80] that sate before on the bench like a Judge, may with Iob fit upon the dung­hill without any man that will care for him.

Secondly, say, that world­ly preferments abide with us still; Yet if they leave not us, we are sure to leave them; nor can we say, how soone it may be. The rich man in the Gospell had laid up much wealth, which hee supposed should serve him for many yeares: and possi­ble they might so, saving that he himselfe wanted dayes to enjoy them. Hee said, Soule, thou hast much goods laid up for many yeares; eate, drink, and be merie. But God said, (and his word must stand) Thou foole, this night [Page 81] thy soule shall be required of thee: and then, whose shall those things be, that thou hast provided? Luke 12.19, 20. And so now, we that are in health this day, are not sure that we can live till the next day. If now wee blesse our selves in our fortunes, and think our selves happy in our children, in our friends, in our preferments, in our possessions and houses, and make an account that wee are now setled to our mind: yet how can we be sure, that it may not bee said to us from heaven, Thou foole, this night, or this day will they take away thy soule from thee. And then whose shall those dwellings, and those preferments, and those [Page 82] friends and those offices, and those bags and chests; whose shall they be, when thou goest to thy grave and they cannot follow thee?

This point is of use divers wayes: it serveth for com­fort to the poore, for admo­nition to the Rich, and for instruction to us all.

Vse 1. It is for comfort to the poore. For if the things of this life have so little matter of happinesse in them, why should any man grieve to want that, which can do him no more good? And if there be such perfection of happinesse in enjoying God and a good conscience, why should any man be discōtēted for want of other things, while hee [Page 83] enjoyeth these? Mephibo­sheth was so well contented with the favour of the King, that when Zibah his servant had cousened him of the one halfe of his lands, he an­swered, Nay, let him take all, forasmuch as my Lord the King, is come againe in peace to his own house. 2 Sam. 19.29, 30. meaning that he ca­red not for lands & livings, so he might enjoy the fa­vour of the King. And much rather may every poore Christian say; It mattereth not though I bee robbed of my goods, and turned out of my possessions, and left destitute of all things, so that I may enjoy Christ, and his merits and live with God in glory. Let the world [Page 84] take all; seeing I have God to be my father, and Christ to be my Saviour, and the holy Spirit to be my Com­forter. This comfort and contentment the poorest man that serveth God aright may gather from this do­ctrine.

Vse 2. It is for admoniti­on to the rich and great men of the world: it teach­eth them, not to place hap­pinesse in these outward things. S. Pauls direction to Timothie is, Charge them that be rich in this world, that they be not high-minded, nor trust in uncertaine riches, but in the living God, who giveth us richly all things to enjoy. 1 Tim. 6.17. In these words I note two things; 1. What [Page 85] rich men are charged with, and that is, that they trust not in their riches, as if they were safe, because they were great, or happy because they were wealthy. and 2. Why they should observe this charge, and that is implyed in the condition ascribed to their riches, uncertain riches. For it were a folly to trust in that which may faile us, when we have most need of it. And as rich men may not trust in their riches; so honourable men must not trust in their honors, and learned men must not trust in their learning, and popular men must not trust in their credit with the multitude: nor may any man trust in man or humane things. But [Page 86] as our Saviour, when one shewed him the goodly buildings of the Temple, Seest thou these great buildings? (said he,) there shall not be left one stone upon another, that shal not be thrown down. So when we look upon ou faire hou­ses, wee should say to our selves; There is never a wall in this house, nor tile on this roofe, but it will wast and come to nothing: nor can I have any certain dwel­ling, till I have an house gi­ven of God eternall in the heavens. And when wee look upon our Lands and Lordships, our thoughts should be these or such like. There is never a foot of this ground, nor never a parcell of these possessions, but will be [Page 87] taken out of my hands, and be possessed by I know not whom. And so when wee look on our chests of gold, and presses of cloths, & cup­boards of plate; when on our goodly children, and rich friends and kinred: still wee should tell our selves; All these things will faile and forsake me yer long. Not a peny of all my coine; nor a rag of all my garments, nor any man or woman of all my kinred and acquain­tance, can folow mee to my grave, or ease mee of my paine, or help mee at my greatest neede.Luke 12.33. Luk. 16 9. And oh then my soule, why do not I lay up treasures in heaven, and provide bags that wax not olde, and make mee such [Page 88] friends of my goods, as, when I faile, may receive me into everlasting habita­tions? These thoughts rich men may learn from this doctrine. And if they learn it well, they will not bee proud of their worldly wealth.

Vse 3. This point is for in­struction of us all. We hence may learn, seeing worldly blessings are nothing to the blessednesse of heaven; that therefore we should be very fooles, if wee would part with heaven for any thing upon earth. Wee all con­demne the prophanenesse of Esau, who sold his birth­right for a messe of pottage. And we detest the wicked­nesse of Iudas, who sold his [Page 89] Saviour for a few pieces of silver. And there is as great cause to condemne the un­just dealer, that for a small gaine, maketh away his right to heaven. And so I may say of the ambitious man, who selleth Christ for honours; and of the vain-glorious man who selleth him for praises of men; and of the intemperate man, who selleth him for his bel­ly cheare; and of the lascivi­ous man, who selleth him for carnall pleasure; and of eve­ry man, who for any thing in this world, selleth away God and a good conscience. Let not us be so unwise, as to make such foolish bar­gaines; Rather learn wee of Naboth to hold fast our inhe­ritance. [Page 90] Ahab offered him as good a vineyard, as that was, if he would part with it for the Kings use; but Naboth answered, God forbid, that I should give thee the inheritance of my fathers. 1 Kings 21.3. The devill though hee be an impudent lyer, yet cannot for shame say, that hee can give us as good a blessing on earth as the blessednesse of heaven is. And therefore when he offereth us honours and preferments and plea­sures and possessions to bee gained by wicked or unlaw­full meanes, which will de­prive us of heaven and eter­nall happinesse; How much rather should wee answere him in Naboths words, God forbid that I should sell away [Page 91] the inheritance of my hea­venly father; or part with so glorious a possession for so vile a price. Let the de­vill offer such bargaines as these, to the fooles of the world, whose mindes the God of this world hath blinded, that they cannot see either the glory of hea­ven or the vanity of earthly things.

CAP. IV.

Cap. 4 WHen the woman of the company pro­nounced her blessed, who was the mother of such a son: our Lord not denying that to bee true in a vulgar acception, in which the wo­man meant it; doth not­withstanding correct her speech by telling her of a far greater blessednesse belong­ing to them, that heare Gods word and keep it. And hence ariseth this conclusion or theoreme of great use to a Christian life, that the true [Page 93] and supernaturall blessed­nesse belongeth and is ap­propriated to the service of God.

This is plainly and plenti­fully confirmed by Scrip­tures, such as these are:

Blessed is the man, that wal­keth not in the counsell of the ungodly, &c. Psal. 1.1. Bles­sed is he whose transgression is forgiven, and whose sin is co­vered.—in whose spirit there is no guile. Psal. 31.1, 2. Bles­sed are the undefiled in the way, who walk in the Law of the Lord. Blessed are they that keep his testimonies and seek him with their whole heart. Psal. 119.1, 2. Blessed are they which are persecuted for righteousnesse sake: for theirs is the Kingdome of heaven. [Page 94] Mat. 5.10. With many o­ther the like sayings to the same purpose. In all which I note two things: 1. That they speak of a supernatu­rall, not of any worldly bles­sednesse, so called: for they place this blessednesse in the right to the Kingdome of heaven; and they ascribe this blessednesse to persecuti­ons suffered for Christs sake, which is quite contrary to the nature of worldly hap­pinesse. 2. I note that these Scriptures doe place the ground and roote of this blessednesse in holinesse and a godly life. Lay these two together, and they prove the point, that true and celesti­all blessednesse belongeth to Gods service or a godly life.

[Page 95]More then this needeth not for proofe of the conclu­sion: but for more full de­claration of it, 3. Questions are to be cleared; 1. Where­in this blessednesse doth consist. 2. Why it is ascri­bed to the service of God. And 3. how men are said to partake of this blessednesse in this life.

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

[Page 96] Answ. That it is in the fruition of God. For all the good, that wee have or can have, is from him. In him we live, and move, and have our being. Acts 17.28. and Every good gift, and every perfect gift is from above, and commeth down from the father of lights. Iames 1.17. And if every good gift, then bles­sednesse among the rest, or rather more especially then any of the rest, is given us of God our heavenly father. And when from him we re­ceive this blessednesse, then are wee truly said to enjoy him, because he then com­municateth himselfe unto us in one of his especiall blessings. For as a man is said to enjoy the Sun, when [Page 97] by its presence and aspect, it communicateth light and influence unto him; and as he is said to enjoy a friend, who hath his company and acquaintance, so as he recei­veth comfort and content­ment from him; or, as the Apostle saith, that God gi­veth us richly all things to en­joy, 1 Tim. 6.17; when wee have them, & may use them for our good: so, and in the like sense we are said to have the fruition of God, or to en­joy him, when he is so neare unto us, and in such manner present w^th us, as that he cō ­municateth unto us his mer­cies and blessings. And that thus the blessed man doth en­joy God, I take it to be plain, when it is said in the Gospel; [Page 98] Blessed are the pure in heart, for they shall see God. Mat. 5.8. For to see God includeth two things, to enjoy him, and to live in his presence in his glory. That it signifieth to enjoy him, appeareth by the custome of Scripture phrase; In which, to see good is to enjoy it. Psal. 34.12. and, to see good dayes, is to enjoy good dayes. 1 Pet. 3.10. and to see corruption is to partake of it. Psal. 16.10. and to see death, is to suffer death. Iohn 8.51. and Heb. 11.5. and not to see good or evill, when it commeth; is as much as not to partake of it. Ier. 17.6, 8.

And if in the Scripture phrase, to see good, and to see evill, and to see death, [Page 99] and to see corruption, bee to partake of them, and when the speech is of that, which is good, to enjoy them; then I doe but speak according to the phrase of Scrip­ture, if I say that to see God, in that place of the Gospell, is to enjoy him: and so to see and enjoy him, is the Blessed mans portion.

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

B. Secondly, I say, that this fruition, belonging to the blessed man, is the imme­diate fruition of God. For understanding hereof wee must note, that there is a two-fold enjoying of God; the one mediate, and the [Page 100] other immediate. Mediate­ly we are said to enjoy God, when hee communicateth himselfe unto us by secon­dary meanes, and by inter­position of the creature be­tween him and us: as name­ly, when he feedeth us by meate and drink, lightneth us by the sun, instructeth us by his word, strengtheneth us in grace by the Sacra­ment. When thus God com­municateth his blessings un­to us, (as he still doth in this life) then we are said to en­joy him mediately. Second­ly, we are said to enjoy God immediately, when he com­municateth himselfe unto us without any other thing between. And thus wee are said to enjoy God immedi­ately [Page 101] two wayes; 1. In re­spect of presence: and 2. In respect of influence. In re­spect of presence, our enjoy­ing of God is said to be im­mediate, when wee live with him in the place of his resi­dence, and where his ho­nour dwelleth: and that is, in heaven above, as Solomon saith to God; Heare thou in heaven, thy dwelling place. 1 Kings 8.30, 39, 43, 49. For while wee live here in this world, wee are said to be absent from the Lord, be­cause we are out of the place of his dwelling. 2 Cor. 5.6. But when once we have left this world, and are gone to heaven, then we are said to be present with the Lord, 2 Cor. 5.8. And then, saith [Page 102] the Apostle, Wee shall ever be with the Lord. 1 Thes. 4.17. And from hence it is that the wicked are said to bee punished with everlasting de­struction from the presence of the Lord, and from the glory of his power. 2 Thes. 1.9. and that of the godly it is said, Thou wilt shew me the path of life; for in thy presence is fulnesse of joy, at thy right hand there are pleasures for evermore. Psal. 16.11. and that where Christ is, there shall his disciples be also. Ioh. 14.2, 3. and that they follow the Lamb whither soever he goeth. Apoc. 14.4.

Which speeches doe prove that the Saints in hea­ven do enjoy God in ano­ther manner then they here [Page 103] did, while they lived in the flesh: namely, that in hea­ven they enjoy him in his palace, in the place of his proper dwelling, without separation or distance of place, which is found in all them, which enjoy God most nearely in this world. And this also, as before I said is implyed in that saying of the Gospell, Blessed are the pure in heart, for they shall see God. For this to be meant or intimated by the seeing of God in this place, may clear­ly be gathered from other places of Scripture, in which it is said, that now we see in a glasse, but then wee shall see face to face. 1 Cor. 13.12. and in which we are said in this life, to walk by faith, and [Page 104] not by sight. 2 Cor. 5.7. He meaneth that here wee are led by an inevident and ob­scure kinde of knowledge; for so the Learned define faith to be, agreeably to that of the Apostle, Faith is the evidence of things not seen. Heb. 11.1. but in heaven we shall walk or live by sight, ha­ving there the immediate and open view of Gods face in Glory. In heaven then, where all they, that are the blessed of God, shall bee, there men enjoy God im­mediately in respect of pre­sence. Secondly, they enjoy him immediately in respect of influence. For there God communicateth himself un­to them by immediate ver­tue received from himselfe, [Page 105] without the use of any meanes. This is signified by that in the Revelation, where S. Iohn speaking of the Great City, the holy Ieru­salem, he saith of it; And I saw no Temple therein; for the Lord God almighty and the Lamb are the Temple of it. And the City had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. Apoc. 21.22, 23. Where 1. when he saith, I saw no Temple in it; he giveth us to understand, that in heaven there will bee no use of the outward meanes of salvati­on. For if there be no Tem­ple, then there are no priests nor no preaching, nor no [Page 106] Sacraments, nor no solemn assemblies; for where there is need of these, there, there is use of a Temple also: In this world, where we are ab­sent from the Lord, these things are necessary, and by them God communicates himselfe to his servants. But in the life to come prophecy­ing shall faile, and the use of tongues shall cease, and the meanes of knowledge and in­struction shall vanish away; as the Apostle speaketh: 1 Cor. 13.8. 2. When hee saith, that this City had no need of the sun, nor of the moon to shine in it; he imply­eth that the outward meanes of our naturall life should cease. Here in this world the sun giveth us light by [Page 107] day, and the moon by night; and here meate and drink do nourish us, and clothes keep us warm: but in hea­ven there will be no neede, nor no use of such things: & The children of this world mar­ry, and are given in mariage: but they which shall be accoun­ted worthy to obtain the world to come, and the resurrection from the dead, neither marry, nor are given in mariage, nei­ther die they any more. Luke 20.34. By all which wee learn that all natural meanes, now used for preservation of mans life, shall then be at an end. 3. When S. Iohn saith, There shall be no Temple in it; for the Lord God and the Lamb are the Temple of it: and againe, There is no neede [Page 108] of the sun, &c. for the glory of God doth shine in it, and the Lamb is the light of it: he gi­veth us the reason, why all outward helps and meanes are of no use there. It is not because there is no service of God used there; for they shall sing praises to him without ceasing: nor it is not, because men there shall bee deprived of life and strength, and vigour; for there they never dye, nor never hunger, nor never faint: but the reason is, be­cause God and his Sonne Christ shall without any meanes, supply all good things unto them, by vertue derived immediately from themselves; and that in a more plentifull and more [Page 109] excellent sort, then all se­condary meanes or causes could do. This also is fur­ther signified by that of the Apostle, where he saith that Christ shall deliver up his kingdome to God.—and shall himselfe be subject unto God, that God may bee all in all. 1 Cor. 15.24, 28. that is, Christ shall cease to govern his Church in that manner of administration that now he useth; and God shall doe all by himselfe. And by this it appeareth to be true, which I said in the second place; that in glory and in the state of heavenly blessednesse, we enjoy God immediately, both in respect of presence and in respect of influence.

C. Thirdly, I say yet fur­ther, [Page 110] that this immediate fruition of God supplyeth unto the Blessed all good things, and expelleth or dri­veth away all evill. This the Scripture saith also. S. Iohn saith of the Saints in heaven, that God shall wipe away all teares from their eyes; and there shall bee no more death, neither sorow, nor crying; nei­ther shall there bee any more paine. Apoc. 21.4. By this he signifieth the removing of all evill, or whatsoever might hurt or afflict. He go­eth on: and ver. 6. I (saith the great King) will give un­to him, that is a thirst, of the fountaine of the water of life freely. He that overcommeth shall inherite all things: and I will be his God, and he shall bee [Page 111] my son; meaning that hee would give him all things necessary for blessednesse and an happy life.

And from hence it fol­loweth that in the blessed­nesse of heaven, there is nei­ther want of good, nor pre­sence of any evill.

And now, these particu­lars laid together, the summe of them gathered into one, is, that the true blessednesse which is in heaven commu­nicated to the Saints, is an immediate fruition of God, of and by himselfe supplying all good things, and expel­ling or driving away all e­vill things. And this may serve for clearing of the first question.

2. Quest. The second is, [Page 112] why this blessednesse is a­scribed or appropriated to the service of God.

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

1. It is a necessary conditi­on, &c. for so the Apostle teacheth us, when he saith; Without holinesse no man shall see the Lord. .i. (as before I explained the word) no man shall enjoy God in his glori­ous presence. Heb. 12.6. And so S. Iohn: Blessed are they that doe his commandements, [Page 113] that they may have right to the tree of life, and may enter in through the gates into the City. For without are sorcerers and whoremongers, and murde­rers and idolaters, and whosoe­ver loveth and maketh a lie. Apoc. 22.14. In which words; 1. When he saith, Blessed are they that doe his commandements, that they may have right, &c. he intima­teth that obedience to Gods will is a condition, upon supposall whereof men may attain this blessednesse. And 2. when he saith, for with­out are sorcerers, &c. Hee telleth us in plain termes, that no wicked man shall e­ver enter into heaven.

2. Holinesse and Gods service is a kinde of cause, [Page 114] that procureth this blessed­nesse for them that serve God. A kinde of cause I call it by way of qualification or diminution; because it is neither any proper efficient cause, which by vertue in it selfe may effect it; nor any meritorious cause, which by its worthinesse can deserve it. And yet a cause it is, be­cause it is an outward ob­ject, which moveth God for his promise sake, to confer heaven and happinesse upon them that doe serve him, and keep his commande­ments. This the Logicians call causa procatar [...]tic [...], or a morall cause, which worketh by way of object: and I did therefore call it a kinde of cause, because I am so war­ranted [Page 115] by the Apostle, who speaking of affliction born with patience and obedi­ence to Gods will, saith of it, that it worketh for us a farre more exceeding and eternall weight of glory. 2 Cor. 4.17. And if patience in affliction doe this, no man may deny the like to all other parts of obedience: and if they may be said to work for us eternall glory, then no man may hinder me to say, that they are a kinde of cause to pro­cure this glory. I conclude then that Gods service is both a necessary condition, and a kinde of a cause, to procure blessednesse: and therefore to it blessednesse is rightly ascribed. And so the second question is an­swered.

[Page 116]3. Quest. The third que­stion is, how may men bee said to be blessed in this life, in which we are absent from the Lord, and enjoy him not in such immediate sort, as hath been said.

Answ. I answer, as Caje­tan doth, [Hic in spe, in futuro in re,] Here wee are blessed in hope, but shall be blessed indeed, in the world to come. For, as the Apostle saith of the heire in his minority, that though he differ nothing from a ser­vant [in his present conditi­on of subjection] yet hee is Lord of all; because he hath the right to all for the pre­sent, and shall have the pos­session of all, when the full time is come. Gal. 4.1. so, and in the like sense, we who [Page 117] are subject to many crosses in this life, yet may bee said to be blessed, because now we have a right to that bles­sed estate, and shall in due time have the possession of it.

Thus much for this que­stion, as also for the clearing of the whole point.

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

1. For first, men desire wealth and lands and abun­dance of needfull and use­full things. The labourer ca­rieth heavy burdens, and sweateth under his labour [Page 118] that hee may earne wages; the shopkeeper forbeares meate and drink and sleep, that hee may increase his gaine; the Merchant ventu­reth life and living, that he may make his stock great: and every man taketh pains, and endureth hardnesse, and undergoeth dangers, that he may become rich, or reap a plentifull reward, and they do it to obtain a corruptible treasure. But the blessed­nesse we have spoken of hi­therto; hath plenty of all good things, without lack, without measure, without end. The bags here wax not olde; the treasure that is here, cannot bee eaten by the mothe, nor stollen by the thieve, nor wasted by conti­nuance [Page 119] of time: nor can they either be taken from us, or we from them, by any casu­alty or mischance. And why then should wee think any paines too great, or any cost too much, or any danger too hard, by which going on in Gods service, wee may ob­tain such an unvaluable re­ward? Or if wee shrink at the thought of too much, at least let us do as much for heaven, as the labourer doth for his hire, or as the shop­keeper doth for his gaine, or as the Merchant doth for his estate. And if we will bee Christians, that professe Gods service to be our trade, and heaven and happinesse to bee our reward; let us think it a shame, that they [Page 120] should labour so constantly, and so chearefully for the commodities of this life, while wee grudge at every small labour in praying, and hearing, and examining the conscience, and mortifying of our carnall lusts; or while wee repine at every small summe bestowed for Gods service and for setting forth of his praise; or while we pull back and shrink at every petty losse in our e­states, in our credit, in our pleasures and preferments; seeing by these meanes wee aspire to an incorruptible Crown, to an inheritance in heaven, and to a kingdome, that cannot be shaken.

2. All men desire and will endure much for free­dome [Page 121] from misery and grie­vances. Wee willingly lay our our money, and bestow our labour, that by provi­ding meate and clothes and maintenance, we may avoid hunger and thirst and naked­nesse. And wee part with lands and possessions and of­fices, that we may redeem our liberty, rather then lye in yrons, or be tyed to a Galley. And if there be any feare of our death by sick­nesse or dangers; then skin for skin, and all that a man hath, will he give for saving of his life.

But now this blessednesse of heaven, it hath freedome from all evils, and from all feare of danger. There (as hath been said) is no more [Page 122] curse, nor no more crying, nor no more death or sick­nesse, or sorow, neither hun­ger, nor thirst, nor any thing to disquiet our peace. And for such a blessed and secure state, if we will not doe, what we would do for free­dome out of prison, and to redeem our selves out of sla­very, and to recover our selves from the stone or strangury, from the goute or palsey, or from sicknesse and death; surely wee both overvalue these transitories, and undervalue heaven and happinesse, more then is tolerable in him who pro­fesseth himselfe to be a Christian, and God Almighty to bee his exceeding great re­ward.

[Page 123]3. Lastly, there is no man but if he ask his own heart, it will tell him, that happi­nesse is to be desired above all. In all ages there have been great disputes, and much difference about the matter of happinesse; some thinking it to consist in ri­ches, and others in pleasures, and others in honours and preferments: but there was never any man, but did think and professe that true hap­pinesse is the summum bonum the greatest good, that any man could have, or would desire. This is a principle so graffed in nature, that no disputes of philosophers, nor no differences of opinions could ever roote it out. But all Christians now know, [Page 124] that the true blessednesse is in the fruition of God in glory. And why then should any Christian make more account of the vanities of the world, then of the hap­pinesse of heaven? or why should wee stick at any la­bour, the fruit whereof will be eternall life? or why should we not desire hea­ven, with the losse of all things? with this conside­ration our Saviour stirred up his disciples to the hardest service: Blessed are they which are persecuted for righte­ousnesse sake; for theirs is the Kingdome of heaven. Mat. 5.10. And with this conside­ration S. Paul animated him­selfe to undergoe the grea­test dangers; Now behold: [Page 125] (saith he) I goe bound in the spirit unto Ierusalem, not knowing the things that shall befall there: saving that the holy Ghost witnesseth in every City, saying that bonds and af­flictions abide me. But none of these things move me, neither count I my life deare unto my selfe, so that I might finish my course with joy, and the mini­stery which I have received of the Lord Iesus, to testifie the Gospell of the grace of God. Acts 20.22, 23, 24. And with this considerationAugust. Solilo (que) ca. 1 n. 3. an holy Father of olde did en­courage himselfe to pray for death, that he might the sooner enjoy God in his glo­ry. Hee bemoned himselfe that he might not be admit­ted to see Gods face; but re­membring [Page 126] himselfe what he had asked, & calling to mind, that in the like case God an­swered Moses, Thou canst not see my face: for no man can see me, and live. Exod. 33.20: He replyed with great con­fidence, why Lord, and is that all, that I cannot see thy face and live? I pray thee then,E [...]a Do­mine: moriar, ut te vi­deam; vi­deam, ut hic mo­riar. No­lo vivere, volo mo­ri; dissolvi cupio, & esse cum Christo. Lord, let mee die; that I may see thy face: or, let me see thee, that I may die in this place. I would not live, I would die, that I might see thee. Thus holy men of God have been affected, who knew and considered what this blessednesse was. And if we did rightly conceive, what it were to enjoy God in glory; wee would count nothing so deare unto us, as [Page 127] the favour of God in Christ, nor grudge to bee bound in chaines for the hope of Israel; and we would even wish to die presently, so we were sure upon our departure to bee with God. And what then should let us, by an ho­ly life and works of Gods service, to make our calling and election sure: that when­soever our translation shall be (as, far off to the young­est of us it cannot be;) that then this mortall, may put on immortality, and we may live with God in glory for ever?

Vse 2. This may serve for comfort to all true Chri­stians, who may hereby un­derstand how blessed their state is. But especially it fitteth them, who together [Page 128] with a good conscience, do groan under some heavy crosse. Our Saviours instru­ction in this case to his disci­ples is, Blessed are ye, when men shall revile you, and perse­cute you, and say all manner of evill against you falsely for my sake. Reioyce, and be exceeding glad: for great is your reward in heaven. Mat. 5.11, 12. Consider here, 1. what our Lord exhorteth them to, Rejoyce and be exceeding glad, when men shall revile you, &c. 2. Upon what ground he requireth such rejoycing in so heavy a case, it is be­cause they are now blessed; and yer long shall have a great reward in heaven: Blessed are yee when men shall revile you, &c. for great is [Page 129] your reward in heaven. And so I may say to every poore Christian, that had rather have a small estate well got­ten, then by ill meanes to in­crease their wealth; Blessed are ye that are impoverished for Christs sake: for great is your reward in heaven. And so of them, that refuse not a nickname or reproach for profession of the truth; Blessed are yee that are re­proached for Christs sake: for great is your reward in hea­ven. And to them who had rather lose a preferment, or a great friend, then offend God and a good conscience; Blessed are ye that are strip­ped of your friends and means for Christs sake: for great, &c. And to them that had [Page 130] rather endure sicknesse and death, then seek to wisards, and soothsayers for recove­ry of health; Blessed are ye that are tortured with sick­nesse and diseases for Christs sake: for great, &c. And so I would say (as by the like reason I may say) of all o­thers who prefer the peace of their consciences before the profits and comforts of the world; They are bles­sed even while they are di­stressed for Christs sake; for great is their reward in hea­ven. And this, how should is comfort all disconsolate soules, who in the midst of troubles serve God with­out fainting? A learned and holy man of God, when a friend of his was pained [Page 131] with a grievous sicknesse, wrote to comfort him in these words;A letter written to ones friend in his sick­nesse: in the midst of Master Smiths Sermons. I marvell not, said he, that you are pained; for you are sick: but I marvell that you are impatient, who have learned to know Christ and to professe his Gospell. For, tell me, Patient (said he) how many stripes is heaven worth? And then turning his speech unto God, hee prayeth, Teach the Happy, O Lord, to see his happinesse through troubles. Thus hee comforted his sick friend: and thus every Christian that desireth to serve God, may comfort himselfe, in sicknesse, and travells, and troubles: let him but think, how much heaven is worth, toward which he is sailing [Page 132] in this tempest; and it will glad his soule in the midst of his greatest agonies. God give us grace to make use of such comforts, that in the end we may partake of his glory.

CAP. V.

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

[Page 133]1. By Testimonies of Scriptures; such as these are. S. Iohn saith of his Gospell; These things are written, that ye might beleeve, that Iesus is the Christ, the son of God; and that beleeving, ye might have life through his name. Ioh. 20.31. In these words S. Iohn telleth us, that he wrote his Gospell for this end, that men by it might be brought to beleeve in Christ, and to be saved. And from hence it followeth, that either the holy Ghost propounded to himselfe a wrong end in de­livering this Gospell (which no Christian dareth imagin;) or else that this Gospell hath vertue in it to bring men to salvation. Again, S. Paul saith of the Gospel of Christ, [Page 134] that it is the power of God to salvation, to every one that be­leeveth. Rom. 1.16. And S. Iames exhorteth, Receive with meeknesse the ingraffed word which is able to save your soules. Iames 1.21. And our Saviour to the like purpose, Search the Scriptures, (saith hee) for in them yee think ye have eternall life: and they are they, that testifie of me. In all which sayings there is a sa­ving vertue ascribed unto the Scriptures: and in this last, is intimated unto us, that it was the known opi­nion of Gods people in those dayes. Yee think, in them ye have eternall life, saith Christ. It is as if he had said, not I onely, but your selves also do agree, that eternall [Page 135] life is to bee found in the Scriptures: and therefore there is reason yee should search them.

2. The same truth may be gathered from the Titles, which are given to Gods word. It is called the Gos­pell of the Grace of God. Acts 20.24. and the Gos­pell of the Kingdome. Mat. 4.23. and the Gospell of salvation. Ephes. 1.13. Im­plying that the grace of God, and the Kingdome of heaven, and salvation is there to be found, and from thence to be derived. Again, it is called the word of Gods grace. Acts 14.3. and, the word of reconciliation. 2 Cor. 5.19. and the word of sal­vation. Acts 13.26. and [Page 136] 1 Pet. 1.23. the immortall seede, by which we are new born. All which names and titles given to the word, what doe they else import, but that therein there is meanes contained to work grace and reconciliation and eternall life?

This is proofe enough for the point: yet it will bee worth the labour to consider how Gods word may bee said to contain this vertue, and wherein it sheweth it selfe. And thereto the answer is, that this vertue of Gods word sheweth it selfe by three things: 1. By tea­ching the ready way to bles­sednesse. 2. By perswading men to walk in that way. And 3. by enabling them [Page 137] with grace both to beleeve what it teacheth, and to do what it perswadeth.

I. It teacheth the right way; or, it teacheth what to beleeve, how to live, and by what meanes we may be sa­ved. So S. Paul saith of this word, that it is able to make one wise to salvation through faith in Christ Iesus: and that it is profitable for doctrin, for reproofe, for correction, and for instruction in righteous­nesse; that the man of God may be perfect, throughly furnished to all good works. 2 Tim. 3.15, 16, 17. In these words we have three things to be no­ted for this purpose. First, there is the main scope and end, for which the Scripture serveth: namely, to make [Page 138] one wise to salvation. Se­condly, there are the parti­cular uses of this word, by which it maketh men wise to salvation: and they bee these; first it is profitable for doctrine, to teach what­soever we neede to beleeve. Secondly, for reproofe; or, to confute and detect all con­trary errors, that gainsay the doctrine of truth. Thirdly, for correction, or to reprove all sins that are against Gods will, manifested in his word. Fourthly, for instruction in righteousnesse, or to inform us in every duty belonging to our callings. In summe, it teacheth the truth, which we ought to beleeve, and the duties that we must per­form, with conviction and [Page 139] confutation of whatsoever is contrary to either of these two: so that wee may neither be misled with any er­ror against the faith, nor misperswaded to any sin a­gainst Gods Law. These be uses for which the Scripture is profitable. Thirdly, there is the sufficiency or ability which men gain by these uses; and that is, that the Man of God, even he that is bound to know, and doe most, may want no directi­on, that may serve either for instructing of his faith, or ordering of his life. Now by all this we have a punctu­all and plentifull description of the doctrinall vertue con­tained in Gods word. If any desire further consent of o­ther [Page 140] Scriptures, he may take that of David, Thy word is a lanterne to my feete, and a light unto my pathes. Psal. 119 105. and that of Solomon, All the words of my mouth are in righteousnesse: there is no­thing froward or perverse in them: and that of Isay, To the Law and to the Testimony: if they speak not according to this word, it is because there is no light in them. Isay 8.20. and that of our Saviour, Do not ye erre, because ye know not the Scriptures? Mar. 12.24. By all which, as by other like places of Scripture, it is cleare, that the Scriptures shew the right way, and the ignorance of Scriptures is the cause that men erre and goe astray out of the way.

[Page 141]II. Secondly, the word of God containeth blessed­nesse in it, because it afford­eth arguments of perswasion, and by them doth win our assent to walk in that way. And that it doth 3. wayes; 1. By loving invitations, such as these are; I beseech you by the mercifulnes of God, &c. Rom. 12.1. and God doth beseech you by us, and We pray you in Christs stead, Bee yee re­conciled unto God. 2 Cor. 5.20. 2 It perswadeth by graci­ous promises of much good to be obtained; such as these are; Keep sound wisdome and discretion. So shall they be life unto thy soule, and grace unto thy neck. When thou liest down, thou shalt not be afraid: Yea, thou shalt lie down, and thy [Page 142] sleep shall be sweete. Bee not a­fraid of sudden feare, neither of the desolation of the wicked when it commeth. For the Lord shall be thy confidence, and shall keep thy foot from being taken. Prov. 3.21. &c. and such is that of Moses: Blessed shalt thou be in the City and in the field. Blessed shall be the fruit of thy body, &c. Deut. 28.2. &c. and that of our Saviour; There is no man, that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the Gospels: but hee shall receive an hundred fold now in this time, houses and brethren, &c. and in the world to come eternall life. Mar. 10.29, 30. 3. It perswadeth by threat­ning of plagues and punish­ments [Page 143] against all disobedi­ence and sin, such as these are; If thou shalt corrupt thy selfe, and shalt do evill in the sight of the Lord thy God, &c. I call heaven and earth to wit­nesse against you this day, that ye shall soon utterly perish from off the land, whereunto yee goe to possesse it. Deut. 4.26. and that of the Apostle, God will take vengeance on them that know not God, and that obey not the Gospell of our Lord Ie­sus Christ: who shall be punish­ed with everlasting destruction from the presence of the Lord, and from the glory of his pow­er. 2 Thes. 1.8, 9. and that of our Saviour at the last judgement; Then shall he say to them on the left hand, depart from me, ye cursed, into ever­lasting [Page 144] fire, prepared for the de­vill and his Angells. Mat. 25.41.

These and such like bee the arguments of perswasion which the Scriptures use to keep us in the way of righ­teousnesse, and to bring us to eternall life. And he that hath the heart of a man in him, and is not moved with such reasons; hath in the shape of a man cast off all humanity and reason. If in­treaties by the mercies of God in Christ Jesus, move us not, wee are more un­thankfull then many bruites be, which attend on their Masters, by whom they are fed. If promises of rewards and happinesse do not move us, we may be thought in­sensible [Page 145] sensible of our owne wel­fare. And if punishments and plagues, especially the worme that dyeth not, and the fire that never is quenched, if these move us not, how far short doe wee come of the wisdome that is in the dogg and the horse, and the asse, all which are forced to obe­dience by the rod, and the spurre and the whip, even when they are but threatned against them. And consequently, if these many forcible perswasions contai­ned in Gods word, do not worke with us to the obedience of Gods will, the complaint will bee just against us, that was used against the Jews; What could have beene done more in my [Page 146] vineyard, that I have not done it it? Wherefore, when I loo­ked, that it should bring forth grapes, brought it forth wilde grapes? Is. 5.4.

III. Thirdly, there is a vertue of blessednesse in Gods word, because where it is preached, it bringeth with it that grace of God, which being entertained by us, doth enable us both to beleeve what it teacheth, and to performe what it per­swadeth unto. The proofes of this point are gathered to my hands, by our learned Divines of great Britaine, who were a chiefe part of the Dort-Councell. And as they have set them downe, so I shall relate them from their pen.Suffr. de 2. art. thesi 5. pag. 30. They having [Page 147] said two things in their po­sition, 1. that together with the preaching of the Gospell some measure of grace is offered. 2. that it is so much as may convince men of contempt or negligence, if they be not re­formed by it; they add for proofe of the former, that it is plaine out of Scriptures: and from thence they al­ledge, Isa. 59. ult. This is my covenant with them, saith the Lord; My spirit, that is upon thee, and my words that I have put in thy mouth, shall not de­part out of thy mouth from henceforth and for evermore. Upon which words they comment to this purpose, Hinc patet, From hence it is plaine, that the Word and the Spirit, are Indivi­duo ne­xu. inseparably, by [Page 146] [...] [Page 147] [...] [Page 146] [...] [Page 147] [...] [Page 148] Gods promise, joyned together in the ministery of the word. And from hence, say they, the mi­nisters of the new Testament, are called the ministers not of the letter, but of the spirit, not of the killing letter, but of the quickning spirit. 2 Cor. 3.6. And the ministery of the Gos­pell is called the ministration of the spirit, v. 8. Hence also the Gospel is called Grace that brin­geth salvation. Tit. 2.11. & the word of reconciliation. 2 Cor. 5.19. And Luk. 10.9, 11. When Christ sent his seventie dis­ciples to preach the Gospell, he commanded them to say to their hearers; The Kingdome of God is come nigh unto you; doubtlesse, because supernatural grace was administred to those men, to whom the Gospell was [Page 149] preached. Againe, for proofe of the 2. point, that there is so much grace offered, as may convince them of con­tempt, who doe not beleeve and obey; the same learned men alledge that of our Sa­viour, Ioh. 15.22. If I had not come, and spoken unto them, they had not had sinne; but now they have no cloke for their sin. From this place it is plaine, say they, that Christ in propoun­ding of the Gospell, did also ad­minister that internall grace, which was thus far sufficient, that because they did not accept but reject the Gospel, they might be convinced of positive infide­lity They add that also, Ioh. 3.19 This is the condemnation, that light is come into the world and men loved darknesse rather [Page 150] then light. Men therefore are justly damned for rejecting the light of the Gospell. Heb. 2.3. How shall wee escape, if we ne­glect so great salvation? for neglecting salvation offered in the Gospell, (as they com­ment upon the words) wee become guilty of just punish­ment. Therefore salvation is offered in the Gospell. These with some more, bee the proofes brought by these learned men. And they plainely prove, that God doth accompanie the prea­ching of his word with the assistance and grace of his Spirit; that men, who heare the word, if themselves bee not in fault, do receive from God, both to beleeve and obey it.

[Page 151]Now lay these things to­gether, first, that the word of God doth teach the right way to blessednes; then that it useth powerfull perswasi­ons to incite us on in this way; and lastly, that it brin­geth with it that grace of God which may carie us along to our journeys end: and then the conclusion will easily result from them, that therefore Gods word hath much vertue in it, and that which is sufficient to make us eternally happy.

Vse 1. This condemneth them of follie, who leave Gods word, and seeke other directions to eternall life. Such were the Jews of old, and such have beene some ignorant papists in our time. [Page 152] What our vulgar papists are used to say for proofe of the true religion; they that have lived among them, do sufficiently know: and what the Jews said in former times, Ieremie hath told us at large, chap. 44. And whoso shall attentively consider his words will easily see, how like our papists are to those Jews. The words of the Prophet are, Then all the men, which knew that their wives had burnt incense unto other Gods, and all the women that stood by—answered Iere­miah, saying; As for the word, which thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But we will certainly doe whatsoe­ever thing goeth forth out of [Page 153] our own mouth, to burn incense to the Queene of heaven, and to poure out drink-offerings unto her, as we have done, we & our fathers, our Kings & our Princes, in the cities of Iudah and in the streets of Ierusalem: for then had we plentie of vic­tualls and were well, and saw no evill. But since wee left off to burne incense to the Queene of heaven, and to poure out drink-offerings unto her, wee have wanted all things, & have beene, consumed by the sword and by the famine. Ier. 44.15. &c. In this passage of the Prophet there are 2. things set downe, the resolution of this people, and their reason for it. Their resolution was, that they would not hearken to the word which the Pro­phet [Page 154] had spoken in the name of the Lord: but they would doe what they did doe, that is, they would burne incense to the Queene of heaven, &c. And the like is the reso­lution of some seely people. Say what you will, or what you can out of Scriptures, they care not for it: but they will doe, what they are woont to doe; that is, they will pray in a tongue, where­of they understand never a word; they will worship Saints and Images, though they know not why; and they will rest their faith on the Popes dictats, though they can say nothing why he may not misleade them. But this they doe, and this they will do. This is their re­solution. [Page 155] Secondly, we may consider their reason, why they were so wilfull, and that is two-fold; 1. because they and their fathers had beene accustomed to doe so heretofore. As wee have done; wee and our fathers, &c. and so our poore ignorant people; This is the religion, where­in I was borne and bred; and therein will I dye. Thus my father and grandfather beleeved before I was born; and I will folow them, who have gone before mee. The second reason, why they would continue in their re­solution is, because when they lived in that faith, they had plentie of victuals and store of all things; but after they left their sacrificing to [Page 156] Idols, they had scarsitie, and miserie and want. Then say they, we had plentie of victuals, &c. And so are our seelie ones wont to dispute. Oh, say they, when the old reli­gion was on foote, then we had so many eggs for a peny, and so much provi­sion at a small price, and poore men were able to live by their labours: but since Calvin and Luther began to reforme, we have scarsitie and dearth, and it is a hard world, to live in. Thus our people are wont to reason, for their old superstitions and errours: and they speak so right in the very phrase and words of the idolatrous Jews, that I might have thought they had borowed [Page 157] their discourse out of Ieremy, but that I know it is not their custome to reade so much in the Bible: that they leave to these new men, ac­counting it as the booke of Heretikes, and Novelists. A Ladies Psalter liketh them better for a prayer booke then Davids Psalmes, and a festivall or Legend they esteeme a better booke for instruction, then the wri­tings of the Prophets and Apostles. But now, if Gods word do teach the right way to heaven; I pray you, in what way are they who leave Gods word to bee guided by such fansies and fables? Let Ieremie be the judge: Then Ieremie said to the men, and to the women—who [Page 156] [...] [Page 157] [...] [Page 158] had given him this answere, The incense, which yee burnt in the cities of Iudah, and in the streets of Ierusalem, ye and your fathers—did not the Lord remember them, and came it not into his minde: so that the Lord could no longer beare, be­cause of the evil of your doings, and because of the abominati­ons, which ye have committed? Therefore is your land a desola­tion and an astonishment, and a curse, without an inhabitant, as at this day. Because ye have burnt incense, and because ye have sinned, &c. Therefore this evill is happened unto you. Ier. 44.20, &c. In which an­swere we may consider, and it is worth the noting, that their burning of incense, to the Queene of heaven, and [Page 159] their pouring out of drink-offerings unto her, which they thought was the true worship, and said it was the onely cause of their plentie of victuals and of all good things; was in very deede an abomination to God, which hee could no longer beare, and the true cause of the desolation & curse that was come upon them. And so, when our ignorant peo­ple say, that the reformed religion is the cause of scar­sity and want, & that while they worshipped their ima­ges and Saints, there was plentie and store: wee may answere them according to the tenor of the Prophets words; Nay rather, your superstitions, in burning in­cense [Page 160] to the Queene of hea­ven, as they did; and your wilfulnesse in refusing the truth, when it is brought unto you, as they also did; these and such like abomi­nations are the cause, that ye, and we for your sakes, doe suffer at Gods hands; as they did in the case before us. But as for such as know and serve God better, and acknowledge Gods word to teach the right way: if any dorrell shall tell them of cheapnesse of vi­ctualls, and example of fore­fathers, and their owne idle customes, as rules to guide their faith by; let them an­swer them in the wise mans words, Say not thou, what is the cause, that the former daies [Page 161] were better then these? for thou doest not enquire wisely concerning this. Eccl. 7.10. Or else, let them return such men an answere out of the Prophet, To the Law and to the Testimony: if they speake not according to this word, it is because there is no light in them. Isa. 8.20. And so I leave their errour; and come to say some thing of our owne failings.

Vse 2. Secondly then, if Gods word have such vertue in it, both to perswade and enable us to Gods service; we may hence take notice of our great negligence, who having had so long use of this word, have profited so little by it. For, if a childe have good and holesome [Page 162] meate, & yet do not thrive, nor grow by it; ye will say, and ye have great cause to say, that he is out of temper, and somewhat is amisse with him. And if a sick man have good and soveraigne medi­cines given him, and yet is not purged, nor eased by them; ye will say that either nature is much decayed in her strength, or much op­pressed by bad humours. And so seeing Gods word hath in it such vertue towards godlinesse and a happy life; if we, after long use of it, are not bettered in our knowledge of God, and increased in our obedience to his Laws, and some way or other furthered toward heaven and happinesse, it is [Page 163] an evident signe that grace is decayed in us, and sinne hath gotten the upper hand. And yet so it falleth out ma­ny times among Christians. The Hebrews were dull of hearing, and when for the time they might have beene teachers, yet they had neede that one should teach them againe, which were the first principles of the oracles of God. Heb. 5.11, 12. And is it not so with a great many of us? Are there not men and wo­men, who after many years teaching, have gained no great measure of true lear­ning? If by the Catechismes they have been taught, and by the Sermons that they have heard, and by the Scri­ptures and other bookes [Page 164] which they have read, they had learned but every week, nay every moneth, one only good lesson, appertaining to godlinesse, they might by this time have proved skil­full Casuists in matters of conscience. But this is not so great a defect as that which followeth. Our knowledge is much more better then our practice. God complai­ned of his vineyard (and that vineyard was the house of Israel) that after much care and paines bestowed in the dressing, in steede of good grapes, which were rightly expected from it, it brought forth wilde grapes. Isa. 5.4. The meaning is, as the Pro­phet expoundeth it v. 7. He looked for judgement, and be­hold [Page 165] oppression, and for righte­ousnesse, but behold a cry; even a cry for wrongs and oppressions, & injuries done to their neighbours. And now a dayes, may not God complaine of us in like ma­ner? There was never more dressing of Gods Vineyard, then now there is: more in­structions to teach the way of blessednesse, more exhor­tations to laye hold upon eternall life, or more threa­tenings to deterre men from sinne. But may not God say now after all this, I looked for grapes, fruits of righte­ousnesse and holinesse and of a sober life: but I finde wilde grapes, of lying, and of cou­sening, & of oppressing, and of slandering, and of surfet­ting, [Page 166] and drunkennesse, and of new fantastick fashions. And if these be the fruits of our hearing and reading and professing; we may feare, lest that threatning may be ours also; This will I doe to my vineyard, I will take away the hedge thereof, and it shall bee eaten up; and breake downe the wall thereof, and it shall be troden downe. And I will lay it waste: it shall not bee pruned, nor digged, but there shall come up briars and thornes. I will also command the clouds, that they raine no raine upon it. ver. 5. and 6. He meaneth that after so much labour lost, hee would take away the meanes of grace, and leave them to themselves; which is a fearefull judgement, not [Page 167] to be thought on, without trembling. It will bee our wisdome then to look every one into his owne garden, & see what fruits he findeth there. If we finde there any grapes of gall, or vine-sets of Sodom; or if our wine prove the poison of dragons or the venom of aspes: it will be high time to take the pruning knife, and cutt off these wilde branches, that beare such bad fruits, or rather to take the pick axe and the mattock and to grub up the plants, on whose rootes they grow: that wee may bee trees of righte­ousnes, bringing forth fruits answerable to the labour bestowed upon us.

Vse 3. If there bee such [Page 168] vertue in Gods word to make a man blessed, we should learne to esteeme it as our happinesse, when wee doe enjoy it. So David did, I rejoyce for thy word, (saith he) as one that findeth great spoiles. Psal. 119.162. On which words a good writer giveth us this note, that David compareth the enjoying of Gods word to the getting of great spoiles, rather then to the having of any other riches, because spoiles taken from enemies do not onely enable men with wealth, but honour them also with tri­umphs of victorie. And so wee should esteeme of the word of Gods grace, as a treasure that doth farre ex­ceede both riches and what­soever [Page 169] else that cannot bring us to heaven and happinesse.

And from this esteeme we may learne three duties;

1. To praise God, that hath given us such a treasure. So David did; In a Psalme of his, which was framed for a forme of thanksgiving to God, and therefore he both beginneth it and endeth it with, Praise ye the Lord: in this Psal. he reckoneth this as a chiefe mercy for which he giveth God thanks, that he shewed his word unto Iacob; his statutes, and his judgments unto Israel. Ps. 147.19. And so we should reckon it, as one of Gods rich mercies towards us, that wee have such plentie of his word, that may bring us to blessed­nesse [Page 170] & eternall life: and in remembrance hereof both begin our morning and shut up our evening, as David be­gan and ended his Psalme, with Praise wee the Lord.

2. We may learn, to use all good meanes to get this treasure into our owne pos­session, that the word of Christ may dwell in us richly in all wisdome, as the Apostle spea­keth Coloss. 3.16. Solomons counsell for attaining this wisdome, is that wee seeke for it, as for silver; and search for it, as for hid treasure. Prov. 2.4. Hee intimateth in this speech, that if any of us did know, that there were a mine of gold to be found by seeking, wee would be glad it were in our own ground, [Page 171] wee would moreover digge the earth & hew the rocks, and draine the marishes, that nothing might hinder our obtaining of that trea­sure. And in such maner would Solomon have us to labour for the knowledge of God, that lyeth hid in his word. Young people should desire to be catechi­sed, old people to be further instructed, and all both yong and olde should willingly undergoe that paines what ever it bee, that may open the Mine, and bring us to the sight and possession of this treasure.

3. If there bee any of us who have children, whose happinesse wee doe desire; we learne from hence to [Page 172] lay the foundation thereof, in the knowledge of Gods word. Moses commanded parents, that they should teach their children upon every occasion, and acquaint them with Gods word and his commandements; pro­mising them that then their dayes, and the dayes of their children, should be multiplied in the land—as the dayes of heaven, Deut. 11.19, 21. And so if ye would leave a good portion indeede for your children, and provide that they may live long upon earth, and eternally in hea­ven: catechise them in the principles of Gods word, sow the seedes of godlinesse in their tender mindes, and teach them how to follow [Page 173] the directions of Gods Law; and this will give them in­structions to know the right way, and will follow them with exhortations to goe on in the way, and will ne­ver leave them, till it give them possession of heaven and eternall glory.

CAP. VI.

Cap. 6 HItherto hath beene de­clared, how the word of God containeth vertue in it, to make a man blessed. Our Lord goeth on to tell us how this vertue may bee conveyed and communi­cated unto us; to wit, by Hearing and Keeping of it. [Page 174] Blessed, saith he, are they that heare the word of God & keep it.

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

First then I say, that hea­ring of the word read out of the Scriptures, is a meanes [Page 175] to make a man blessed, or to communicate blessednesse unto him.

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

1. The first is, that of Moses, Deut. 31.9, 10, 11, 12, 13. The words are; Moses wrote this Law, and delivered it to the Priests, the sonnes of Levi;—And commanded them saying, At the end of every seven yeares, in the solemnitie of the yeare of Release, in the feast of Tabernacles; When all Israel is come to appeare before the Lord thy God, in the place which hee shall choose: Thou shalt reade this Law before all Israel in their hearing. Gather the people together, men and women and children, and the [Page 176] stranger that it within thy gates; that they may heare, and that they may learne, and feare the Lord your God, and observe to doe all the words of this Law: and that their chil­dren, which have not knowen any thing, may heare and learn to feare the Lord your God, as long as ye live in the land, whither ye goe over Iordan to possesse it. In these words we may note for this purpose these things: 1. what Moses did: & that is (1.) he wrote this Law, to wit that which God had delivered unto him for the instruction of his people: & (2.) he delivered it to the Priests, that it might be for the use of the Church. And this sheweth that the law whereof Moses [Page 177] speaketh, was the written word of God committed to the Church. 2. Wee may consider what Moses com­manded the Priests to doe: and that is, that they should reade this Law to the peo­ple. And this is illustrated and amplified by 3. things: (1.) by the solemnity of the time, when it should bee read, to wit in the great feast of Tabernacles, when all Israel were to bee present. (2.) By the universality of the persons, in whose hearing it should bee read; and they are specified to bee men, women, and children, as well strāgers as natives. (3.) Why, or for what end the Law was to bee read to all these sorts of men, gathered in [Page 178] such multitudes. And the ends are diverse one subor­dinat to an other, ech former serving as a meanes for that which commeth after, and all of them tending and con­ducing to an happie life: the first is that they might heare it, the next, that by hearing they might learn it; & the last that by hearing and learning, they might bee brought to feare God, and observe and doe all the words of that Law. Now laie these together that Moses wrote this Law, and the Priests read this Law, and the people, all of them, heard this Law written and read unto them, by Gods appointment; and all this, for this end and purpose, that the people might feare [Page 179] God and keepe his com­mandements; and they plainely prove that the hea­ring of the word written and read, is an approved meanes to an holy, and con­sequently to an happy life also. For hee that so heareth the word, that he is a doer of the worke, is blessed in his deede. Iam. 1.25.

2. The second testimony is that of the Prophet Ier. 36.5, 6, 7. Ierem. commanded Baruch saying, I am shutt up; I cannot goe into the house of the Lord. Therefore goe thou, and reade in the Roll, which thou hast written from my mouth, the words of the Lord in the eares of the people, in the Lords house, upon the fasting day: and also thou shalt reade [Page 180] them in the eares of all Iudah, that come out of their cities. It may be, they will present their supplication before the Lord; and will returne every one, from his evill way. In this passage when it is said, that Ieremie being restrained that himselfe could not preach, did therefore command Baruch (and that by Gods appointment as appeareth vers. 2, 3.) to reade Ieremies words in a written Roll; this sheweth both that the people did heare the word written, and that it was a duty of consequence and moment. And secondly, when he saith, It may bee, they will present their sup­plication, & returne:—this implieth, that though there [Page 181] might be some doubt of the successe, because of the ob­stinacy of the people; Yet this was a likely way, and God made choise of it for that purpose, that they might relent, and repent, and amend their evill waies, and obtaine pardon, as is more plainely signified v. 3. And this againe proveth, that the hearing of the word, is a meanes to re­claime men from sinne, and to procure their pardon; and consequently to make them blessed. For blessed is he (saith David) whose trans­gression is forgiven, and whose sinne is covered. Psal. 32.1. And thus much for Testi­monies.

II. Secondly, the same [Page 180] [...] [Page 181] [...] [Page 182] truth is proved by the con­stant practice and custome of Gods Church, who from time to time have still caused the Scriptures to be read to the people, accor­ding as was prescribed by Moses in the Law. So for example, Moses who wrote that Law for others, did observe it himselfe. He tooke the booke of the covenant, and read in the audience of the peo­ple: as himselfe saith, Exod. 24.7. Ioshua did the like: He read all the words of the Law, the blessings and the cursings, according to all that is written in the booke of the Law. There was not a word of all that Moses commanded, which Ioshua read not before all the Congregation of Israel, with the women & the [Page 183] little ones, and the strangers that were conversant among them. Iosh. 8.34, 35. And in the new Testament it is further said, that Moses was read in the Synagogues every Sabbath day. Act. 15.21. and chap. 13.27. the like is said of the Prophets, that they were read every Sabbath day: and v. 15. there is mention made of reading both of them together. After the rea­ding of the Law and the Pro­phets, the Rulers of the Syn­agogue sent unto them (to wit to Paul, and his fellows, being now present at their service in the Synagogue; as it is vers. 14.) and invited them to use some exhorta­tion unto the people. By which passage it appeareth [Page 184] to have been the usuall cu­stome of that Church, that both that Law of Moses and the writings of the Prophets were read to the people for their instruction. Which cu­stome theBux­torf. de Abbrev. Hebr. tit. de Paras­chis. pag. 249. Jo. Gerhard. Epist. de­dic. prae­fixā ho­miliis do­minical. Sera [...]. in Maccab. pag. 613, 614. Lo­r [...]n. in Deuter. 31.10, 11, 12, 13. learned tell us was observed in this maner. The Law, that is the five books of Moses they divided into 53. Sections, and every week they read one of them for the first lesson; that so once a yeare they might reade it all over. And out of the Prophets they gathered as many Sections, which were of like argument to those of the Law, and those they read as second lessons answerable in matter to the former. These Sections and lessons both in the Law and [Page 185] the Prophets are distingui­shed and noted out in the Hebrew Bible, by which every one may see, what portions of the Bible were read every Sabbath to the people. The like custome hath beene observed in the Christian Churches also.Cassian Institut. li. 2. c. 6. & Gaz. ibid. Cassian telleth us that in those ancient times, the Re­ligious Fathers, after the reading of the Psalmes did add geminas Lectiones, unam veteris, & aliam novi Testa­menti, 2. Lessons, one out of the old, & an other out of the new Testament. By which words wee may learne, that the custome now used in our Chur [...]hes, was begun in the time of the primitive Church; onely with this [Page 186] difference, that whereas we now a daies do constantly reade our lessons, one out of the olde and an other out of the new; they on the Sa­terdaies and Sundaies (for in those olde times, they kept both of them as holy dayes;) appointed and read both the lessons out of the new Testament. By all which it appeareth that the Church of God in all ages have still beene accustomed to reade the Text of the Scriptures to the people: the reason cannot bee ima­gined to be any other, then this, that the people by hea­ring the Scriptures read might learne to serve God aright, and by his service might obtaine eternall life. [Page 187] And this proveth, that in all ages, the hearing of the Scri­ptures read hath been estee­med as an ordinary way to blessednes & immortal life.

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

1. It serveth to acquaint the people of God with the history of the Chuch, and Gods dealing with it. For example, they may heare in the olde Testament how God created the world, pu­nished Adam and Eve for their disobedience, drowned the whole world for their [Page 188] overflowing sins, excepting Noah and his househould, whom he had found upright in that wicked generation: how hee destroyed Sodom and Gomorrah with fire and brimstone from heaven, delivered the people of Is­rael out of the hand of the Egyptians, led them through a vaste wildernes into a fruit­full land, dryed up the river Jordan and the red Sea, to make a passage for his chosen ones; with many mo such occurrences, which ech one may learne by the hea­ring of the Text read, and by them may understand the goodnesse of God, the ingratitude of most men, and the dutie of all; with many others points of in­structions [Page 189] conducing to­wards a blessed life. Againe, in the new Testament, if men heare the first chapters of S. Matthew read they will learne, that CHRIST our LORD was borne of a Virgin, persecuted by Herod, honored by the wise men, and miraculously preserved against those that sought his life. If they proceede further to the following chapters, there they will heare, what miracles our Lord wrought, what doctrines of religion he taught, what tentations he endured, and how hee lived from the Cradle to the Crosse. And if they con­tinue their hearing till the end of the Gospell bee fi­nished, they may acquaint [Page 190] themselves with the maner of his Passion, and his Buri­all, and his Resurrection, and his Ascension into heaven: all maine points of the Chri­stian Faith, and such as every one ought to beleeve for the saving of his soule. And yet further, by hearing the history of the Acts, and the Epistles of the Apostles, they may see, how the Apostles preached to the Gen­tiles, planted the Churches, healed the sick, converted the Nations, and suffered great wrongs for their ma­sters sake. The knowledge of all which, will both guide us in the way to heaven, and spurre us forward, to go on towards eternall life. For as David, after hee had re­hearsed [Page 191] Gods dealings with the ancient Fathers, con­cludeth in the end of all, Whoso is wise and will observe these things; they shall un­derstand the loving kindnesse of the Lord. Ps. 107.43: So may I say of these and the like passages in Gods word, that whoso is wise, and when hee hath heard them, will consider them; they shall understand the wisedome, and power, and goodnesse and providence of God in the ordering of his Church, together with his justice & severitie against all them, that would not be reclaimed and amended; and hereby receive instruction for their owne soules.

2. Secondly, the hearing [Page 192] of the Scriptures read, may serve to teach us many ne­cessary duties of piety and an holy life. Every one of us may learne somewhat here­by, that may direct us how to serve God, how to honor our Superiours, how to go­verne our inferiours, and how to behave our selves towards all men. For though the full & distinct unfolding of these points bee left to the learned preacher, who is therefore brought up in Scholasticall studies, that he may be able to instruct the people in the sense of Scriptures and in the duties of their calling, more per­fectly then they could pos­sibly learne by their owne industrie; Yet even of them [Page 193] selves, by hearing the word read, with attention, they may understand a good part of their dutie both towards GOD and men. For who is there even among the meanest Christians, but if he heare the 20. chapter of Exodus read, will presently resolve with himselfe, that hee is bound to reverence his parents, not to kill or strike his neighbour, not to wrong him in his wife, in his goods, or in his good name? Or, who that shall heare the 13. chapter to the Romans read, but will pre­sently conceive that it is his duty to obey the Magistrate? Or, if he heare the 5. and 6. chapters to the Ephesians, but will know by the very [Page 194] words, that he is bound to do faithfull service to his master, if he bee a servant; to be kinde to his wife, if he bee a maried man; and du­tiful to his parents, if he be a childe that is under govern­ment, and carefull for the education of his chil­dren, if he bee a father of sonnes or daughters? And the like may be said of other the like cases. All which shew, that the hearing of Scriptures read may availe a man much to the leading of an holy life. The further illustration whereof may be had out of some few ex­amples. First then, Atha­nasius an ancient Doctor of the Church,Athanas. in vita S. Antonii pag. 445. telleth of S. Antonie, that having first [Page 195] revolved in his minde, how the Apostles forsooke all and followed CHRIST, he came into the Church and in the Gospell which was then read, he heard the say­ing of our Saviour to the yong rich man, If thou wilt be perfect, sell all that thou hast, and give to the poore, and come and follow me: and thou shalt have treasure in heaven. Matt. 1921. And as soone, as hee had heard that sen­tence, hee went home and sould his possessions, and gave them to the poore, and leaving all further care of the world, he betooke him­selfe wholly to a devout life. Secondly,August. Confess. lib. 8 cap. 12. pag. 37. S. Augustin telleth of himselfe, that having heard of this storie of saint [Page 196] Antonie, how he by hearing the Gospell read was con­verted to God; hee in imi­tation of this holy man, tooke up the booke that lay by, to reade, (for hearing of Gods word read, and rea­ding of it, do not much differ in this respect;) and opening the booke at all ad­venture, he read what first came to hand, and that was the saying of the Apostle, Let us walke honestly, as in the day, not in rioting and drunkennes, not in chambering and wantonnesse, not in strife and envying, &c. Rom. 13.13. Part of which words did so strike his heart, that he pre­sently forsook his loose life, and betooke himselfe to Gods service. Thirdly, the [Page 197] booke of God it selfe telleth us, that Iosias having heard the words of the Law read, which threatened judgment against such sinnes, as were then too common among them; He humbled himselfe, & rent his clothes, and wept be­fore the Lord, and caused the booke to be read in the audience of the people: and both hee and they moved by the hea­ring of the booke read made a covenant with the Lord for conversion and amendment of life; as is recorded in the 2. booke of Kings, in the end of the 22. and in the begin­ning of the 23. chapter. By these examples wee learne, that if men come to the hea­ring of the word read, with honest & teacheable hearts, [Page 198] as these good men d d, they may heare that by the sole reading of the text, by which they may be brought to re­pentance for their sins, and a carefull and devout service of the Lord their God, as these holy men were before them.

3. Thirdly, the hearing of the word read (if it bee heard with attention and re­verence, as it alwaies should) will prepare and fitt peoples mindes for a profitable hea­ring of Sermons. For when the Preacher in handling any point, shall alledge the Text; he that hath beene an attentive hearer of the word read, and hath imprinted the sayings of Scripture in his minde; will remember and [Page 199] acknowledge the words, as they are cited & explained: and hereby hee will gaine these helps towards a godly life. 1. Hee will learne the sense and meaning of hard places, if any be expounded, & unfolded by the Preacher, which himselfe understood not before. 2. he will be able, as his minde goeth along with the preachers words, in part to judge of the truth & soundnesse of his allegati­ons; and afterward more fully and exactly to examine the things that were spoken, as the Bereans examined S. Pauls doctrine whether those things were so, as hee had said. And lastly, he will be enabled to remember every thing that is said, the better; [Page 200] a good part of the Sermon being setled in his memory by his former reading, and the rest having neare cohe­rence with it, and depen­dance on it. And he that is furnished with these abi­lities, will easily profit by all that the preacher teacheth. But contrariewise, he that heareth Texts alledged in a Sermon, which he had never heard of before, can neither judge of the sense, that is put upon them, nor understand the sequels that are deduced from them, nor remember to any purpose what hath beene alledged out of them. I conclude then, that he who will profit by the word prea­ched; must not neglect to heare the word read, that [Page 201] hee may imprint the sen­tences of the Scripture in his minde.

4. Fourthly, by hearing the word read though some­times we understand not the meaning, yet we may at least fasten the words in our me­mories: & if we carie away but the words and phrases onely, we may thereby bee occasioned to ask direction from others, who understād them better. The Eunuch, when he read the Prophecie of Isai, understood it not: but was hereby moved to enquire of the meaning of the Text. I pray thee, (saith he) of whom speaketh the Pro­phet this? of himselfe or of some other man? Act. 8.34. And upon this occasion, [Page 202] Philip explained him the text, preached unto him the Gospell of Christ, and con­verted him unto the faith, & brought him by baptisme into the bosome of the Church. And so it will bee with us. If when we heare the Text read, wee meete with some thing, which we understand not, yet even, that, if we do but cary away the words onely, will lie by us, till we meete with some more skilful then our selves, and of whom we may ask, as the Eunuch did of Philip; I pray you, Sir, of whom is this spoken, or whereof is it meant, or how is it to be ac­corded with this or that Text which seem to say the contrary. And by this pra­ctice [Page 203] if we use it according­ly, we shall every day gaine somewhat for our furthe­rance in grace. Wee shall either increase our know­ledge, or amend our lifes or prevent some objections; or one thing or other wee shall gaine by it, that may do us good towards salva­tion.

Vse 1. This first of all confuteth the practice of the Roman Church; who, when they reade the Scrip­tures, do it in such a sort, as frustrateth the end that God aimed at in the reading of them; and depriveth the people of that profit, which they should reape by their hearing. For they reade it in unknowen tongue: and a [Page 204] language not understood by the hearers, is not for edifi­cation;Gen. 11.7, 8. no, not of Babel it selfe. For I pray, how can it possibly be, that men should learn by that writing, whose words they understand not? when Moses commanded the Priests to reade the Law to the people,Deut. 31.9, &c. as in the place of Deuter. before mentioned he did; suppose he had spoken in this manner unto them, (which is the resultance of the Romish practice and do­ctrine;) Yee shall reade all this Law in a strange lan­guage, in Latin or Arabick, or some such other tongue unknowen to the Jews; that they may heare it, and by it learne to feare God, and keepe his commandements: [Page 205] how ridiculous and foolish would the speech have been? Surely, S. Paul did think, that if an unbeleever should come into a Christian Church, and heare the Doctors spea­king in a tongue unknowen to the people, hee would think them no better then madd men. 1 Cor. 14.23. Nor would any of us think him to be well in his witts, that should reade unto a plaine Englishman, a Latin, Greek or Hebrew book, and in a serious sort bid him to hearken and attend what that booke did speake for his instruction and comfort. Yea, and they of the Church of Rome themselves, when they reade to the people such things, as they care for, [Page 206] and would have men to know and observe, then they speake to them in their mother tongue. Their Fe­stivall and their Legend, they have beene accustomed to reade in the Church, in the knowen language of our countrey: Yea and at this time, though they admi­nister the Sacrament of Bap­tisme in the Latin tongue, as all their other Service is; yet when they give order to bring back the Chrisome, to the Church, and to keepe the child from bodily harm, they breake off their sacred language and speake to the people in their own mother tongue. Godfathers and God­mothers of this childe Manna. Sacerd. de Baptis. pag. 38. (say they) wee charge you, that [Page 207] ye charge the father and mo­ther, to keepe it from fire and water; and other perills to the age of seven yeares, &c. and that the mother bring againe the Chrisome at her purifica­tion. Now I would gladly heare from any learned Papist, why Latin should not as well teach them to bring againe the Chrisome, as it can teach them to serve God in the duties of pietie, or to help their neighbours by the duties of mutuall love and charitie. Or, if they think it behoovefull for the people to have these rules of theirs propounded to them in the English and knowen tongue; why they should not think it better and more availeable for [Page 208] them, to deliver the rules of Gods word unto them in the like intelligible sort, then in a foreine language. Surely, if a peevish humour to maintaine all abuses of their Church were layed a­side, the point would neede no long disputing.

Vse 2. This also confuteth the follie of Separatists and phantastick zelots among us, who vilifie and contemne the reading of Scriptures, in the Church, and by con­sequence the hearing of them read. TheAdmo­nit. in B. White-gifts booke pag. 579. Autors of the Admonition to the Parliament, who were the fathers of our English Schis­matiks, say of reading of the Scriptures; Reading is not feeding of Gods flock: but [Page 209] it is as evill, as playing upon a stage, and worse too. Foule mouths, was the act of Moses no better then play­ing upon a stage, when he read all the words of the Law, to the people? Exod. 24.7. and was Joshua as bad as a stage­player, when he did the like? Iosh. 8.34. And was Baruch as bad or worse then a stage-player, when hee read the words of Ieremie out of a written roll, by Gods owne appointment? Ier. 36.2, 3. &c. Nay, but such was the spirit of these vipers, that they had rather crosse Gods knowen ordinance then not oppose the orders of the Church, in whose womb they were bred. And of some such like temper are [Page 210] some others of later times.M. Jo. Downe in a Trea­tise of the Effi­cacie of Reading. A learned Preacher in a booke now lately published, telleth of some in the West country, where himselfe dwelt, that their maner was, neglecting the publik service and reading, to send their ser­vants or children, to know when the Preacher was ready to go into the pulpit. For till then they list not to come. And so (saith hee) according to the French jest, they turne all Gods worship into a meere preachment. And some have I knowen, who following a preacher of their owne, to a strange place, have staied without the walls of the Church till the Sermon did begin. And would God, none of our better minded [Page 211] people were tainted with a tang of this leaven. But when there are some, and they not a few, who never appeare in the Church, save when the Bell giveth war­ning to a Sermon; would not a man think, that they nothing esteeme either the Liturgie of our Church, or the hearing of Gods word read in the publik assemblie? I say no more of such but only pray God to give them a better minde. And for the rest, who have learned bet­ter, I beseech them by the mercies of God, that they will not countenance these fantastik mens errour, by their negligent & needlesse absence from the Church, when on holy daies and [Page 210] [...] [Page 211] [...] [Page 212] weeke daies, the Scriptures are read to the people, and the prayers and praises of the Church are with joint consent presented unto God. And so I leave to refute them, and come in the next place to exhort our selves. And the summe of my Ex­hortation is, that

Vse 3. Seeing the hearing of Gods word read is so use­full to a godly and an happy life, therefore, as wee love our soules, we would not ne­glect the opportunitie of such a blessing, when it is of­fered. It was Gods com­mandement to his people, that at such times as men came together in greatest multitudes, then all of them should be called to the hea­ring [Page 213] of his word read. And the learned say, that when the time of reading was come, a Trumpet was soun­ded through the City, that all might have warning, and might bee present to heare what God did say unto them, for the good of their soules. By which things wee may see, what great care God and his Church had, that this dutie might be performed. And the like care they have of us at this day. For God hath sent his word home unto us into our owne Pa­rishes, and to many of us even hard at our doores: so that wee neede not to make long journeys, as the people of the Jews did, who came out of all the parts of the [Page 214] Land to Jerusalem to wor­ship. And our Church hath assigned us the times of hea­ring, and the Bells give us warning when the time is come. And nothing is wan­ting, that can bee desired in this kinde, if we be not wanting to our selves. And if after all this, wee shall neglect to heare God, when he speaketh unto us for our instruction; what can we expect, but that he should refuse to heare us, when we speake to him for help and assistance? Surely, he threatned to deale so with his people of old, Because I have called, and ye refused; I have stretched out my hand, and no man regarded: I will also laugh at your calamitie, and mock when your feare [Page 215] cometh.—And, Then shall they call upon mee, but I will not answere; they shall seeke mee earely, but they shall not finde mee. Prov. 1.24, 26, 28. He meaneth, that because they refused to heare him, when he taught them their duty out of his word; there­fore hee would refuse to heare them, when they made their prayers, for his help in their neede. And so, if we turn the deafe eare to God, when he speaketh un­to us in his word; it will be just with God to turne a deafe eare to us, when wee speake to him in our pray­ers. Nay the Apostle goeth further, and aggravateth our sinne above the sinne of the Jews, by the circum­stance [Page 216] of the time and per­sons. If the word spoken by Angels (saith he) was sted­fast and every transgression and disobedience received a just recompense of reward: how shall wee escape if we ne­glect so great salvation, which at fist began to be spoken by the Lord, and was confirmed unto us by them that heard him. Hebr. 2.2, 3. Where we have 2. things worth our noting; (1.) that the contempt of the Gospel spoken by Christ and his Apostles is a greater sinne, then the contempt of the Law delivered by Moses and the Prophets. And (2.) that every con­tempt of Gods word (whe­ther a contempt of obeying it; or which is more, a con­tempt [Page 217] of hearing of it) is a neglecting of our owne sal­vation; because the hearing of the word, and the ob­taining of salvation are by Gods ordinance lincked to­gether. By the hearing of this word read, Iosias and Antonie and Augustin were converted to God, and fur­thered toward salvation: & what knoweth any of us, but if we come to Church, when we are invited thither, we may heare that chapter, or that part of the Gospell read, which may turne us from some sinne, or direct us to some necessary duty, and in conclusion help to save our soules?

Ob. But some perhaps will say, Nay, but I can reade the [Page 218] Bible at home; and what neede I then to come to Church, to heare it read there?

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

And first for the former question, that I may speake more clearely and distinctly, I will part mine answere in­to three assertions or propo­sitions.

1. Prop. There is good [Page 219] use of both the one and the other. For hearing the word read, I have delivered my reasons already: and the very same reasons may serve to prove the use of our rea­ding it also. For first it hath the testimony of Scriptures. The King is commanded to reade the booke of the Law, that thereby he may learn to do his duty. Deut. 17.18, 19. And when one asked of our Lord, what he should do to be saved, our Lord answered him by asking an other question, What is written in the Law? how readest thou? Luk. 10.25, 26. implying that by reading the Scrip­tures, he might have learned an answere to his question, and thereby have beene di­rected [Page 220] how to be saved. And Matt. 12.3. Have ye not read (saith our Saviour) what David did? &c. And that implyeth, that by reading that passage of Scripture they might have been better informed, then to have con­demned the guiltlesse. Thus, Reading of Scriptures by our selves is confirmed by Testimonies of Scripture, as well as the hearing of it read by the Minister.

2. Secondly, it may be proved by examples of holy men, who have used this practise to their great profit, for example, Daniel by reading the Prophecie of Ieremie understood Gods will for delivering Israel out of their captivity. Dan. 9.2. [Page 221] The Eunuch by reading of Isay the Prophet, was brought in the end to the knowledge of the Messias and Saviour of the world. Act. 8.32. And S. Augustin by reading Rom. 13.13. was converted from a vitious to a godly life: And so, if we reade Gods word with at­tention and care, wee may understand Gods will for our Redemption from Satan and sinne, and we may learn that which may direct us to Christ the Saviour of the world, and may meete with some motives that may worke in us remorse and repentance. These uses of reading Gods word may be learned by the examples produced.

[Page 222]3. Reading of Scriptures hath the like benefits and helps of grace, as were ob­served to arise from hearing of them read. For (1.) rea­ding as well as hearing may acquaint us with the hi­story of the Church, and the providence that God hath used in the governing and ordering of it. (2.) It may instruct us in the duties of our callings and places, for therefore the King was commanded to reade the Law, that hee might learne to feare the Lord his God, and keepe all the words of the Law, &c. Deut. 17.19, 20. (3.) It will acquaint us with the words and phrases and sentences of Gods word: and these being layed up in [Page 223] our memories, will prepare us for a profitable hearing of Sermons. And (4) it will occasion us, and enable us, when wee doubt of any thing, to desire direction from the learned, and by their directions to learne, what we could not under­stand by our selves. These helps of reading I onely name and do but point at them; because the former proofes used in the point of hearing are as applicable to this of reading. For these two, reading the word by our selves, and hearing it read by others, do alike represent to our minds the meaning of the holy Ghost in Scriptures: the difference in this respect only is, that [Page 224] the one doth it by the eye, and the other by the eare, which in respect of the maine end, the instruction and salvation of our soules, is all one. I conclude then that there is a like good use, both of reading the word, & of hearing it read: which is my first assertion.

2. Prop. When we read the Scriptures by our selves, we have this benefit by it, that if wee meete with a matter of difficulty of spe­ciall moment, we may pause upon it, and reade it over againe, and consider of it in silence. And by this meanes, we may in the end under­stād, what at the first we un­derstood not, & may also im­print in our memories, that [Page 225] which after once hearing or reading, would have slipped away from us. And herein reading by our selves is better then hearing things read by others. For when an other readeth unto us, our mindes and memories are tied to go along with his tongue: nor can wee command any time of pau­sing and considering, when the occasion doth require it.

3. Prop. When we heare the Scriptures read by Gods Minister, who hath beene brought up in the rules of Grammar and Rhetorik; we shall gaine this benefit by hearing him, that the sentences being distingui­shed, by their rests & pauses, [Page 226] and the words being pro­nounced with the right ac­cents and tone, and every clause so modulated by the voice, as is agreable to the matter expressed by them; the speech so uttered will delight the senses, and cary along the affections, and perswade the understan­ding, and sway the whole man, much more then the same sentences could do, if they were onely looked upon with the eye, or read without the right accent & modulation of the voice. Aeschines, Quintil. lib. 11. cap. 3. pag. 666. Plin. l 2. epist. 3. Valer. Maxim. l. 8. c. 10. when hee pro­nounced an Oration of De­mosthenes, and perceived that the people were much affected with it; Yea, said he but, [quid si ipsam bestiam [Page 227] audiissetis,] What if yee heard Demosthenes himselfe? mea­ning, that if hee had pro­nounced his owne Oration, it would have affected them much more. And so, if any shall reade the Scriptures either in silence without any voice, or with that ca­riage of the voice, as is not agreable to art and reason, (and so ignorant people, many times do reade them;) the word of God would lose a great part of that life and vigour which otherwise is contained in it, and by right modulation of the voice would appeare to the hearer. For example, when the A­postle saith what? have yee not houses to eate and to drink in? if a man (as those that [Page 228] be illiterate some times do) should read the word [what] without a note of interro­gation, hee should much weaken the power of that sentence. And so when the Prophet saith, The righte­ousnesse of the righteous shall be upon Him, and the wicked­nesse of the wicked shall bee upon Him: if any should reade the words without putting the accent upon the word Him, he would lose the grace that belongeth to the Prophets words. And in this respect hearing of the word read by the Mi­nister, who knoweth the rules of pronunciation and deliverie, is better, then the reading of it by our selves, who either speake [Page 229] not to the eare, or keep not the right accent, or put not that vigour and life in the words, which is agreable to the matter. The summe of all is, reading the word, and hearing it read, ech of them hath a peculia vertue of his owne, which the other hath not, yet both of them, for the substance of the du­ty, are alike profitable and usefull for a Christian. And therefore it is best, when both are joyned together, and used in their fitt places and times. And this may suffice for answeare to the first question.

2. Quest. The second is, Whether reading in privat, may excuse us from hearing it read in publick. To this [Page 230] my answere is, No. And my reasons be these.

1. It may be a question, whether they who alledge their privat reading to ex­cuse them from publik hearing, do alwayes spend the houres of hearing in the Church, in their reading at home. Surely, the best of us are negligent inough in holy duties, and doe quick­ly forget the times of devotion, and our purposes of well doing; unlesse we have some monitor, that may put us in mind. Now for the services of the Church, the sett houre of the day and the sound of the bell accom­panying it, doe summon us to work. But what summons ech one hath at home, to [Page 231] call him into his closet, and warne him to his task of reading, I know not, I leave every mans conscience to be his owne Judge. Onely I will say thus much, that if men can dispense with them­selves for publik hearing, when the time is appointed by the authority of the Church; it is no breach of charity, to think that they will dispense with them­selves for their privat rea­ding, the time thereof being limited, onely by their own discretion.

2. Say, that men and women be so exact and di­ligent, that they doe con­secrate the times of publik service unto privat devoti­ons, and reade at home as [Page 232] much the more for their able sence from the Church, as they could heare, if they were present there: Yet I dare say, they will not, nor cannot make such choise of profitable chapters and use­full lessons, in their privat devotions, as the Church hath done for them in her publik Service. For here we have chapters and Gos­pells and Epistles fitted to the season and the present occasion. For example, when we celebrat the Feast of Christs Birth, those Scri­tures are read unto us which relate the maner of this mi­stery, and the occurrences that then happened. And these two, the time and the Scriptures being fitted ech [Page 233] to other, do helpe to sup­port one an other. The Scriptures teach us how to celebrate the time to Gods glory and our owne good: and the time stirreth us up, to attend & apply and make use of the Scriptures read. And the like may be said of our Lords Conception, and of the presenting of him in the Temple, and of his Pas­sion, Resurrection, and As­cension into heaven. And so it is also on the festivail dayes of the Apostles and Evangelists & other Saints. On their memoriall dayes those Scriptures are read which tell us, what gifts God bestowed upon them, and what services they per­formed to him, and what [Page 234] good the Church hath re­ceived by their meanes. And hence we may learne to honour God in his Saints, and to take example from their vertues for our imita­tion, and to celebrate their festivities with heavenly meditations agreable to the time. And by such helps as these are, wee may gaine knowledge in the articles of our faith, and direction in the duties of a good life.

3. Let it bee supposed (which yet I can not be­leeve to bee true;) that a man or woman constantly spendeth in his privat rea­ding, the whole time that is appointed for publik hea­ring; and that he and she can [Page 235] make as good choise or Scriptures for their reading, as the Church hath done for their hearing: Yet, (all this notwithstanding) their pri­vat exercise will come short of the publik, because in the Church men may joyne both reading and hearing together. When they heare the Ministers voice, they may look upon the Text in their booke; and so at once, they shall have the use both of eare and of eye: the one of which will stirre up the af­fection, and the other will confirme the memorie; and at every pause may reflect back upon that sentence, that importeth them most. And consequently at one [Page 236] time, and in the same exer­cise, they shall in good part reape the benefits both of reading and of hearing.

4. Lastly, suppose a man reapeth as much good by his privat reading, as in rea­son such an exercice well ordered, can produce: Yet he cannot promise to his privat devotions the like blessing, that God hath pro­mised to the publik ser­vi [...]es of his Church. For of the Tabernacle hee hath said, There will I meete, with thee, and I will commune with thee from above the mercie seate. Exod. 25.22. And of the Temple he hath said, I have chosen this place to my selfe for an house of sacrifice. 2 Chro. 7.12. and vers. 15, [Page 237] 16. Mine eyes shall bee open, and mine eares attent to the prayer, that is made in this place. For now have I chosen and sanctified this house, that my name may be there forever; and mine eyes and my heart shall be there perpetually. And so, of the Assemblies of Christian people CHRIT hath promised, Where two or three are gathered together in my name, there am I in the midst of them. Matt. 18.20. By all which we may learne, that when we pray & heare in publik, God hath pro­mised a blessing, not onely to the exercises themselves, but to the place also, where they are performed; even because it is Gods house. But if wee performe the same [Page 238] duties at home, though he hath promised a blessing to the services, if they be per­formed in due sort, yet hee hath promised no blessing to the place, because it is any mans dwelling, or his privat closet. And now according to this rule and observation, a man may expect a further blessing upon his reading and hearing in the Church, then he can expect upon the like performances in his owne house.

All these things, concer­ning the two questions, layed together, the summe is this: Reading of Gods word, and hearing of it read, are both of them good ex­ercises, which God hath coupled together, and man [Page 239] must not put them a sunder. Againe, the performance of these duties at home and in privat, is good in its season, and may be a help that the word of Christ may dwell rich­ly in us: but it must not in any case justle out the pub­like service of the Temple, where God more especially doth dwell. And therefore, as our Lord said of the du­ties of mercie and justice compared with the duties of tithing anise and mint and cumine; these things ought ye to have done, and not to leave the other undone. Matt. 23.23. so may I say of publik and privat both reading and hearing; These wee should do, and not leave the other undone.

[Page 240]My conclusion shall bee an Exhortation, consisting of two parts.

1. That as occasion and opportunitie will serve, wee be carefull to read the Scrip­tures in our privat houses. When I say, as occasion and opportunitie will serve, I meane, that I do not desire, much lesse require, that ser­vants should steale from their masters the houres that be due to their service or that masters themselves should neglect the businesses of their calling, in which God hath set them: but I meane, that both master and servant, and all other Christians should redeeme the time, as the Apostle speaketh, that is, should [Page 241] take the occasion, and make their best advantage of it, while the time serveth. And he or she who besides the time allotted for such exer­cises on Sundayes and holy dayes shall take those shreds of time on the other dayes, which each mans businesse will permit him without ei­ther wronging of others, or neglecting of his own estate; I doubt not but within a few yeares, he may be well read in the booke of God. It is reported of Alphonsus King of Arragon,Serar. in Josh. l. 2. pag. 289. &c. that notwith­standing his great affaires of government, and the daily businesses of a Kingdome; yet he gained so much time for this use, as that he read over the Bible fourteen times, [Page 242] with Glosses & Commentaries upon the Text. And by this wee may gather, that no mans place, who is his owne master, is so full of businesse, but if he will husband his time well, & not drown him­selfe in worldly cares, or la­vish away his time in eating and drinking and sporting, he may gaine sufficient time for reading, without ne­glecting of the works of his place and calling. Yea, and servants and labouring men, who have the fewest houres to spare, yet if they be pro­vident for their soules, may now and then finde some leisurable times for this ex­ercise without either wron­ging of others, whose work they do, or defrauding of [Page 243] themselves of needfull times of refreshing.

2. My exhortation also is, that wee do not suffer our selves to bee kept at home without urgent cause, when God by the ordinance of his Church doth call us into his house. There are not a few in the world, who partly through idlenesse, and part­ly through fansifulnesse and contempt of government, despise the good orders of our Church, and neglect the publik service to the of­fence of God, and wronging of their owne soules. But they who are sober minded, though they live in the midst of such a froward ge­neration, yet will consider (and I beseech them so to [Page 244] do with heedfulnes & care;) that God hath promised to meete with his people in the Tabernacle, and that his eyes will be open, & his eares attent to the prayer that is made in the Temple, and that where two or three are gathered to­gether in his name, he will bee in the midst of them. And they may further be remembred, that David, when he heard that his child was dead, went into the house of the Lord and worshipped. 2 Sam. 12.20. And not onely the Pharisee, who delighted to shew his devo­tions in publik places, but the humble-minded Pub­lican too, went up into the Temple to pray. Luk. 18.10. And Peter & Iohn the blessed Apostles of our Saviour, [Page 245] after they had beene filled with the holy Ghost, went up together into the Temple at the houre of prayer, being the ninth houre. Act. 3.1. Now there were none of these men, but might have found an house, or a closet, or a chamber to performe their devotions in: but they knew, nor did any man in those dayes make question of it, but that the house of God was the fittest place to serve God in, and that the houre appointed for publik prayer, was the best season for them to present their prayers to God. They had not learned that subtill di­stinction, which some phan­tastiks use now a dayes, that a privat prayer must not bee [Page 246] made in a publik place. For then the Publican, whose prayer was well accepted with God, would not in so publik a place as the Temple in Jerusalem, have made so pivat a prayer, as this, God be mercifull unto me a sinner. Nor did they then beleeve, that there was any supersti­tion in observing the Cano­nicall houres of the Church: for then Peter and Iohn would not have chosen the ninth houre, which was one of the Churches houres in those dayes, for their time of resorting to the Temple. Those that are wise & sober minded will consider these things; and will not doubt, but that praying and hea­ring and every exercise of [Page 247] devotion will the sooner receive a blessing, if it bee performed in the place of Gods presence.

CAP. VII.

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

For clearing of which point three things are to be declared; 1. what we are to understand by this word [preaching.] 2. how it may be proved by Scriptures, [Page 248] that the hearing of the word, preached is availe­able to a blessed life. And thirdly what speciall helps towards happinesse we may reape by hearing the word preached, over and beside the profite that we have by hearing it read.

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

1. Note. The word [preach] in English, as also the Greek [ [...]] whereto it answereth, is sometimes taken in a common and ge­nerall acception, for any kinde of publishing or pro­claiming, by what meanes soever it be done. Thus in the 12. of S. Luke, our Lord [Page 249] disswading men from hy­pocrisie and double dealing, useth this reason vers. 3. because how cunningly and secretly soever men carie their contrivances for the present, yet there will a time come, when all their jugling and double dealing shall be disclosed and layed open in the cleare Sun. The words of the Text in the originall are these, [...]. The Geneva Tran­slators turne it thus in En­glish, That which yee have spoken in the eare, in secret places, shall be preached on the houses: Our late authorized Translation hath it thus, That which ye have spoken in the eare in closets, shall bee [Page 250] proclaimed on the house tops. Nor are either of these translations any whit amisse, or any thing different in the substance. Only, that which saith, shall be preached on the houses, cometh nearer to the word; and the other, which saith, shall be proclaimed, doth more plainely expresse the meaning, and both layed together, do teach us thus much, that to [Preach] sometimes is nothing else, but to proclaime or publish a thing, that all may heare and take notice of it. And in this sense reading of the Scriptures, whereof I spoke before, may be called prea­ching, without any incon­gruity or error. Yea, and so it is called Act. 15.21. Moses [Page 251] (saith the Text) hath in every citie them that preach him, being read in their Syn­agogues every Sabbath day. Note here (1.) what is said to be done, and that is, Moses is preached in every citie. (2.) how this is said to bee done, & that is by reading of his Law. Moses hath them that preach him, being read, or see­ing he is read in their Syn­agogues. Thus it appeareth that preaching is sometime used in such a generall signi­fication, as that reading may be called preaching. But this is not that preaching, which I meane in this place. When I say, that hearing of the word preached is a meanes of blessednesse, I understand the word in a more strict or [Page 250] [...] [Page 251] [...] [Page 252] restrained sense, as prea­ching is distinguished from reading, and as we common­ly use the word in our ordi­narie speech; and that is, when Gods Minister doth by an audible voice teach the doctrine of salvation in such maner as himselfe hath contrived and ordered it for the instruction of the peo­ple.

2. Note. This kinde of preaching in the stricter and more proper sense, is of two sorts. For sometimes men preach, being directed by inspiration or immediat re­velation from God. Thus Moses and the Prophets did preach in the old Testamēt; and Christ and his Apostles in the New. Saint Peter saith [Page 253] of the Prophets, that they spake, as they were moved by the holy Ghost 2 Pet. 1.21. And our Saviour saith of his dis­ciples, It is not ye that speake, but the spirit of your father, which speaketh in you. Matt. 10.20. Sometimes againe men preach Gods word, as they are enabled by the rules of art, and their owne in­dustrie and studie. Thus the Priests and Levits did preach, when after the rea­ding of the book of the Law, they gave the sense, and caused the people to understand the reading. Nehem. 8.8. And thus the Scribes and Pha­rises did preach, when sitting in Moses his chaire, they taught men to keepe and observe the things writ­ten [Page 254] in the Law. Matt. 23.2, 3. And this is the preach­ing, which the Doctors and Pastors of the Church, after the Apostles times have used, and which Gods Mi­nisters do use at this day. Of both these kindes of preaching, my note is to be understood; that the hea­ring of Gods word preached, whether it bee performed by divine inspiration or by humane studie, is still a meanes to make men happy, that make the right use of it.

3. Note. These kindes of preaching, whether by in­spiration or studie, may be performed two wayes. For sometimes the preacher ta­keth a Text of Scripture for [Page 255] the ground of his Sermon. He explaineth the words, and out of them, draweth instructions, and then ap­plieth all to the use of his hearers. This course our Sa­viour tooke Luk. 4.Luk. 4.16, 17, 18, 19, 20, 21. He came to Nazareth, where he had beene brought up, and, as his custome was, he went into the Synagogue on the Sabbath day, and stood up for to reade. And there was delivered unto him the booke of the Prophet Esaias: & when he had opened the booke, he found the place where it was written; The spirit of the Lord is upon me because he hath annointed mee, to preach the Gospell to the poore, hee hath sent me to heale the broken-hearted, to preach deliverance to the captives, [Page 256] and recovering of sight to the blinde, to set at libertie them that are bruised, to preach the acceptable yeare of the Lord, &c. In which passage wee may observe two things. (1.) that our Lord chose a Text of Scripture to dis­course upon: When hee had opened the booke he found the place, where it was written, The spirit, &c. Isai 61.1. (2.) that hee unfolded and applied this Text to the present occasion. This day, saith hee, is this Scripture fulfilled in your eares; mea­ning that which the Pro­phet had foretold in those words, was now fulfilled in himselfe, who preached unto them, as was pro­phecied of him aforetime. [Page 257] In the like maner Philip also preached Act. 8.32, &c. The Eunuch had read the Text out of Isai. 33.7. He was led as a sheep to the slaugh­ter, &c. And then Philip opened his mouth, and began at the same Scripture, and preached unto him Iesus. In these places it appeareth that Philip and our Saviour tooke a Text to preach up­on; the one such a Text, as the occasion then offered, and the other such as him­selfe made choise of for the purpose. But at other times wee finde, that preachers have chosen a theame which they thought usefull for the time, and without any Text, to ground their discourse on, have unfolded that point [Page 258] out of Scriptures and reason, & applied it to the peoples use. Thus our Lord did preach, when he made that famous Sermon, called by the learned, [Sermo Domini in monte,] Our Lords Sermon in the mount, recorded by the Evangelist Matt. 5.6, & 7. chapters. For in this Sermon wee have many ex­positions of Scriptures, ma­ny doctrines of religion, and many exhortations and directions for a godly life: but wee finde no Text first read, by direction of which he proceeded in his Sermon. Thus our Lord: and so Saint Peter preached also, Act. 2, & 3. chapters; and Saint Stephen, Act. 7. and S. Paul Act. 13, & 17. And of later [Page 259] times, some also in these parts of the Church have done the like; though the common use now among us, is alwayes to ground our Sermons upon some Text, even then when men scarse once touch upon the Text in the whole Sermon. Of both these sorts of preaching my note is true, that if Gods word bee preached aright, whether by grounding on a Text, or by propounding of a Theame; yet the hea­ring of the word thus prea­ched, is a meanes to make him blessed, that useth it aright.

The summe of all is, that the hearing of the word preached, in which of these sorts soever it be, is availe­able [Page 260] to blessednesse, and alike profitable to salvation. And the reason is, because by every one of them we may bee instructed alike in the knowledge of God and his service, and may be edified in the faith of Christ, & in the obedience of his Laws; which is the only way, that leadeth to happinesse and eternall life. Thus much for the first point, what wee meane by preaching, or the word preached.

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

1. Because it is the way [Page 261] and the meanes, by which Christ hath founded his Church, converted the nati­ons, and saved the soules of beleevers. So S. Paul saith, that by the foolishnesse of prea­ching, (so the world estee­med it,) it pleased God to save them that beleeve. 1 Cor. 1.21. And so it is said of the Jews, that they did forbid the Apo­stles to preach to the Gentiles, that they might bee saved. 1 Thess. 2.16. And to these sayings the event proveth answerable. For Saint Peter by the preaching of one Sermon converted three thousand soules. Act. 2.41. and S. Paul converted many Jews and proselyts. Act. 13.43. and more particularly, and by name he converted [Page 262] Lydia and the Gaoler. Act. 16. and Dionysius Areopagita, and Damaris and others. Act. 17. And, in a word, by him & his fellow-labourers, all the Christian world have beene brought to the faith. Experience then sheweth it to be true, that the hearing of the word preached, is a meanes to bring men to the faith, and by faith to salva­tion.

2. It is proved also, because God doth send preachers into the world, that by their labours hee may bring men to heaven and happinesse. For this end it is, that God sent his own Sonne to preach the Gospell. The Spirit of the Lord God, (saith our Lord in the Prophet,) is [Page 263] upon me, because the Lord hath annointed me to preach good tidings unto the meek, &c. that they might be called the trees of righteousnesse, the planting of the Lord, that he might be glorified. Is. 61.1, 2, 3. In these words wee have two things for our purpose; (1.) the work, that our Lord Christ was sent about: and that was, to preach good tidings, &c. (2.) the end, that was intended and effected by it; & that was two-fold; mans sanctification, and Gods glory: that they might bee called the trees of righteousnes, and that hee might be glorified by it. And for the like end and purpose, our Lord Christ himselfe did send his Apostles to preach, Matt. [Page 264] 10.5, 7: and the seventie Disciples, Luk. 10.1. and S. Paul, 1 Cor. 1.17. And to save labour in naming of particulars, the Apostle telleth us, that when our Lord was ascended up into heaven, hee gave some to bee Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. But why and for what end all this? why, it was, (saith the Text,) for the perfecting of the Saints, for the worke of the ministery, & for the edifying of the body of Christ: till we all come in the unitie of the faith, and of the knowledge of the Sonne of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ. Ephes. 4.11, 12, 13. By this we see, [Page 265] that as the Apostles did bring men to the faith by their preaching of the Gos­pell in the beginning: so God hath established a setled course of teaching to the worlds end; by which men may bee brought to happi­nesse and eternall life. And thus much for answere to the second question.

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

1. It may further us for the [Page 266] right understanding of ma­ny passages of Scripture, more then we could gather by hearing of them read. For though the principles of faith and rules of a good life be delivered clearely & plainely in Scriptures, and a man by reading or hearing them read, may gaine much help toward salvation: yet it is true also that there are many speeches & phrases & words, which are not easily understood by an ordinary Christian; but may be explai­ned & made cleare by a lear­ned preacher. For exāple, the disciples understood not the right meaning of that sen­tence of the Prophet, Behold, I will send you Eliiah the Pro­phet, before the coming of the [Page 267] great and dreadfull day of the Lord: and hee shall turne the heart of the fathers to the chil­dren, &c. Malac. 4.5. For they conceited that this was meant of Elias in person, whereas it was meant of Iohn the Baptist, who came in the spirit and power of Elias; and because hee resembled him in his office is therefore called by his name. This when they understood not, our LORD expounded it unto them, and made them to know the true meaning of that Scripture, as appea­reth Mar. 9.12. Againe, the Eunuch of Ethiopia did not understand that saying of Isai, (cap. 53. v. 7.) He was led as a Sheepe to the slaughter, and like a Lambe dumb before his [Page 268] shearer, so opened hee not his mouth, &c. Act. 8.32. but when Philip came, and expounded the Text, and preached un­to him JESUS out of that Text, then he understood the words and beleeved in CHRIST to salvation. And so among us, there is no or­dinary Christian, but may stick at the meaning of som Scriptures, which, if a lear­ned preacher have them in handling, hee may see un­folded and explained.

2. By hearing the word preached a man may learne how this or that Scripture doth prove and confirme a point of divinity, or doth confute a contrary errour, or doth commend unto us some profitable dutie be­longing [Page 269] to our calling; which a common Christi­an of and by himself would not have marked and ob­served. For example, the Sadduces and common peo­ple of that time, did not see, nor could not conceive how the Resurrection of the dead might be proved out of that saying of Moses (Exod. 3.6.) I am the God of Abraham, and the God of Isaac, and the God of Iacob. But our Saviour sheweth it by a plaine rea­son, that that Scripture pro­veth the truth of that point, because that God is not the God of the dead but of the li­ving. Whence it foloweth, that because God saith, that he is the God of Abraham, and Isaac, and Iacob, therefore [Page 270] Abraham & Isaac & Iacob are living still, and consequently their soules were not peri­shed or vanished into no­thing, as the Sadduces fondly imagined, and therefore said that there was no Resurre­ction. Againe, the people did not know, that that place of David, Thou shalt not leave my soule in hell, nor suffer thine holy one to see cor­ruption, (Psal. 16.10.) did in­clude any proofe of Christs Resurrection from the dead. But S. Paul sheweth and that from the Text it selfe, that this saying must needes bee meant of Christ, who upon the third day after his death, rose againe from the dead, without any tincture of corruption; because of David [Page 271] that Text could not bee meant, who had beene a long time dead, and now was consumed into ashes, but never rose againe from the place of corruption, as Act. 13.36. Act. 2.29. And so in like sort, there are many passages of holy writ, which yeeld plaine proofe for con­firming of some truth, or for confuting of some error, or for instructing us in some duty; which an unlearned man among us cannot un­derstand by himselfe, but may learne it from a skilfull preacher.

3. By hearing the word preached we may learn how to applie the sayings of Scri­pture to our owne use, more then by hearing it read we [Page 272] could ever be able to do of our selves. For Scriptures teach us generall duties, and give us generall rules, with­out declaring how they agree to each age or place or person. For that were an infinit labour, and not to be performed at once. Now these rules and these sayings the unlearned do not know how to apply, so well as the preacher can teach and in­struct them. Nor will the learned bee ready to make application to themselves, till some monitor remember them of their dutie. An ex­ample hereof wee have in our blessed Saviour, who ha­ving read that place of the Prophet, The Spirit of the Lord is upon me, &c. Is. 61.1: [Page 273] presently applieth it in such a manner, as the hearers would never have thought of: This day is this Scripture fulfilled in your eares. Luk. 4.21. An other example to the same purpose we have in S. Paul, who having al­ledged that saying of the Prophet, I have heard thee in an acceptable time, &c: he presently teacheth the Co­rinthians, (which before they knew not;) how to apply it to the present time and occasion: Behold now, (saith hee) is that accepted time; now is the day of salva­tion. 2 Cor. 6.2. To these we may add the example of David. He no doubt, had oftentimes read of the judg­ment of God against adul­tery [Page 274] and murder; nor could he be ignorant how neces­sary repentance was for pre­venting of that judgment: but hee neglected to apply these rules to himselfe, to whom they properly be­longed; till Nathan came to him, and applied them to his conscience, and tould him in plaine words, Thou art the man. 2. Sam. 12.7.

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

1. Because the preacher is supposed to bee bred and brought up in learning, and thereby hath gained skill to [Page 275] understand those things which belong to his profes­sion. For even in ordinary trades, he that hath been an Apprentice for seven years, may bee supposed to have gained skill both to manage his trade, and to traine up others in the knowledge of the same art: which they will not be able to doe, who were never bred up in that profession. And so it is in this case. If a man have spent sundrie years, perhaps twise seven or upward, in the study of Divinity, (as many of our preachers have;) in all pro­bability and likelihood, that man will be able to under­stand & teach points, much better then men whose bree­ding hath beene in an other [Page 276] kinde. But if any shall stepp into the Pulpit, before he have passed through the Schooles, and take upon him to teach Divinity be­fore hee ever learned it; I speake not of such a one, nor do I think him fitt to teach men the mysteries of Reli­gion. Such a man may per­haps please the rude multi­tude, who esteeme more of a glibb tongue, then a solid braine, & are swayed more with sound of words then with weight of reasons: but will never either satisfie the judgment of the learned, or direct any mans conscience in the wayes of salvation. Understand mee then to speake of such a one, as hath beene bred in the study of [Page 277] good arts, and is (as the Apostle calleth him,) [...], apt to teach, and then yee will confesse it to bee true, that such a prea­cher will bee able to teach his hearers the meaning of Gods word, better then they of themselves could learne and understand it.

2. Because the preacher, besides his former studies, doth or should bestow his time on the weeke dayes, to provide for his labours on the Lords day or other festivals. Other men spend the weeke on their worldly businesse, the merchant on his traffick, the husbandman on his tillage, the handi­crafts man on his workman­ship, [Page 278] the Lawyer on his Clients, the Physician on his patients; and reserve only the Lords day for lear­ning of Religion. But the imployment of the prea­cher, even on the week day, is to turne his bookes, exa­mine his Text, and studie for matter of instruction that may do his people good; that when the Lords day is come, he may speake perti­nently to the purpose, and profitably for the furthering of his peoples soules. And such a man will bee more able to expound Scriptures, to state a controversie, and to give rules of a godly life; then any other can do, who hath not studied the points aforehand, and turned over [Page 279] his bookes for his better in­formation. But if there bee any of us preachers, who studie the world on the week daies, and then preach on Gods day what commeth next to our lips: I speake not of such, nor dare I com­mend them for men that may direct Gods people in the way of godlinesse; no, nor them neither, who value their labours by the number of Sermons which they preach, rather then by the solid notes of instructi­on which they do deliver. Such men may please idle professors, who make their religion an eare-labour, as Papists make their prayers a lip-labour. But understand me of such preachers, as be­sides [Page 280] their former studies, do bestow the weeke dayes for provision on the Lords day; and no man will denie, but such are more able to teach godlinesse, then they who have spent all the week on profane or worldly occa­sions. There is great reason then, to thinke, that the learned preacher may teach us more of Gods truth, then possibly we could learne by our selves.

And out of all this, wee may observe the great mercy of God towards us, and his great love to our soules, who hath provided such varietie of meanes to bring us to happinesse and eternall glory. First, he hath given us opportunitie of [Page 281] reading his word at home in a knowen tongue: and then hee hath provided us meanes that wee may heare it read in the publik congre­gation; and lastly, that both the publik and privat rea­ding may bee made more profitable and usefull, hee sendeth his preachers to guide us in the right under­standing and applying of his word; as he sent Philip to the Eunuch, to instruct him in the faith. And if af­ter all this, wee neglect so great salvation offered unto us; how shall we escape the just judgment of God, who commanded the unprofitable servant to bee cast into outer darknesse, where is weeping and gnashing of teeth? Sure­ly [Page 282] for such a neglect God complaineth of the Jews, as of men that had despised both his mercies and their owne comforts. I, saith he, have written unto them the great things of my Law; but they were counted as a strange thing. Hos. 8.12. Where (1.) when he saith, I have written the great things of my Law, he putteth them in minde, that his word is not a thing of small value or not worth the reckoning and esteeme. But as Moses said of his Law, It is no vaine thing for you; because it is your life. Deuter. 32.47: So our God telleth his people, that his word was no vaine, or idle thing; but the things therein con­tained were great things, [Page 283] matters of life and eternall happinesse. (2.) When hee saith, I have written unto them these great things, he implieth that these weigh­tie things are hard at hand, lying by them in store, that they may take up the Bible, and read and learne those rules and directions, that may carie them into heaven. (3.) When he addeth; But they, [these great things of my Law,] were counted, as a strange thing, he upbraideth the people with their great negligence, or contempt rather, that having such a faire opportunity, they de­spised so great salvation, as if it were a matter that con­cerned them not.

And so it will bee with [Page 284] us Christians; if we neglect either to read Gods word by our selves in privat, or to heare it read in publik, now that we have it so faire­ly and legibly written for our uses, God may chide us for our contempt of his mercies, & that upon better grounds and with more rea­son, then hee did chide the Jews. For (1.) he wrote in­deede great things for them, but they are farre greater things that he hath written for us. They had the books of the old Testamēt, where­in CHRIST and salvation were scantly and obscurely taught: but we besides those books have the writings of the Evangelists & Apostles, wherein CHRIST JESUS [Page 285] is crucified before our eyes, & wee are brought into the Sanctum Sanctorum, the Holy of Holies, that wee may see God, as it were with open face. In respect of which cleare light it is, that Kings and Prophets have desired to see those things, which wee see, and have not seene them: Nay the very Angels in hea­ven did desire to looke into those things, 1. Pet. 1.12. which are made knowen by the preaching of the Gospell. Besides, these greater things of the Gospell are conveyed to us in a more easie and lesse costly way, then to our fathers of olde. They had Gods word pen­ned by the hand of a Scri­vener, which required much paines in the writer, and [Page 284] [...] [Page 285] [...] [Page 286] great cost in the Buyer, and some skill in the reader of it. But since God hath sent printing into the world, we may purchase the whole Bible at a lesse price, then our fathers could have ob­tained S. Matthews Gospell alone, and every boy & girle may reade with readinesse and speede that which the learned might stumble or stopp at. The summe is, God offereth us a greater treasure at an easier rate; and, if now wee despise or set light by such a mercie, God may complaine of us, with more reason then hee did of the Jews; I have written to them the great things of my Law; but they are counted with them as a strange thing.

[Page 287]Againe, God upbraideth the Jews, for an other con­tempt of the like mercie. The Lord (saith Jeremie) sent unto you his servants the Prophets, rising earely and sending them; but ye have not hearkened, nor inclined your eare to heare. Ier. 25.4. Hee meaneth, that besides the Law written, hee sent the Prophets to preach and ex­plaine and applie that Law unto them; but they con­temned all, as things of no value. And is it not so with us too? God hath sent prea­chers in abundance; and what use wee have made of their labours, let him judge, that knoweth what our dealings be. I onely will say, how shall wee escape [Page 288] Gods anger, if we neglect so great salvation?

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

If God give us the oppor­tunitie of these helps to­gether, as to most of us he hath; we must not separate in our practice those things, which God hath joyned to­gether in his precept. It is our dutie to reade the Scrip­tures at home, and it is no lesse our duty to heare them [Page 289] read in the Church; and a duty also it is, to heare the word preached. All of them have their use, all of them are commended to us in the Scriptures, & all of them are availeable for salvation: and consequently all of them are to be made use of by us in the fitt season. If any man shall sett Gods ordinances together by the eares, and is either so addicted to pri­vat reading, that hee de­spiseth publik hearing, or so honoreth the word preached, that hee neglecteth the word read; I may say to him, and all such as hee is, asIam. 2.4, 11. S. Iames said in a like case, Ye are partiall in your selfes, and are become Iudges of evill thoughts. For he that [Page 290] said, Heare the word prea­ched, said also, Heare the word read, yea, and reade it in your privat dwellings: and therefore, if ye heare it preached, & will not heare it read, ye are become trans­gressors of the Law. The con­clusion is, They that will be blessed, may not make a divorce betweene those or­dinances, which God hath made joint helps to a blessed life.

2. If necessitie do at any time force us to forbeare some of these helps, wise­dome must teach us to make the more diligent use of the rest. For example, if sick­nesse, or some unavoidable necessitie do keepe us from hearing in the Church, wee [Page 291] must bee the more diligent in reading at home. And if want of education in our younger dayes hath left us unable to reade Scriptures by our selves, wee must be the more carefull to heare them read by others. And if attendance on children or other necessary occasions cause us to keepe our ser­vants at home, when others are busied in the service of the Church, we should do our endevour to supplie the losse of publik instructions by our privat admonitions, and by rehearsing to them at home those good directi­ons which our selves did re­ceive in the publik mini­sterie. And he or she, that is carefull thus to make up [Page 292] their wants and defects; though sometimes they be hindered by occasion, yet will gaine good opportuni­ties, which will guide both themselves and their peo­ple to true blessednesse and eternall glory.

CAP. VIII.

Cap. 8 HItherto I have spoken of hearing of Gods word, the former meanes commended by our Saviour for attaining happinesse and eternall life: Now follow­eth the second, which is the keeping of the word heard. For clearing of which point two things are necessarie to be knowen; 1. How farre wee may and must keepe Gods word that we may be blessed. 2. How this keeping of Gods word is availeable [Page 294] for blessednesse and eternall life.

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

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

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

In minde and memorie we [Page 295] kepe it, when with care we committ and laie it up in memorie, & do often think on it, and revolve it in our mindes. Thus the blessed Virgin kept what shee had heard concerning her Sonne and our Saviour. For so it is said, that the Shepheards of Bethleem, upon the vision that they had seene, and the words that the Angels had spoken unto them concer­ning the birth of CHRIST, Came to Bethleem with haste, and found Mary and Ioseph & the Babe lying in a manger. And when they had seene it, they made knowen abroad the saying that was tould them concerning this childe. Then the Text addeth, But Mary kept all these things and pon­dered [Page 296] them in her heart. Luk. 2.16, 17, 19. And in the same chapter ver. 51. When shee had found her Sonne JESUS being then but twelve years of age, sitting in the Temple, and reaso­ning and disputing with the Doctors; and alledging for his so doing, that he must be about his fathers businesse: his Mother, saith the Text, kept all these sayings in her heart. The meaning is, shee layed them up in her memorie, and often thought on them in her minde.

Secondly, we keep Gods word in life and practice, when we do that which God in his word requireth to be done by us. Thus the word is used, 1 Kings 11.10. where [Page 297] it is said of Solomon, that hee [...]. kept not that, which the Lord commanded him. And in this sense is the word fre­quently taken in the Scrip­tures: as Ezek. 20.19. Walk in my statutes, and keepe my judgements, and do them. And so Genes. 18.19. Abraham will command his children; and they shall keepe the way of the Lord, to do justice and judg­ment. And Exod. 15.26. If thou wilt hearken unto the voice of the Lord thy God— And wilt keep all his statutes; I wilt put none of these diseases upon thee, &c. And in the new Testament, All these [commandements] have I kept from my youth up, saith the yong man. Matt. 19.20. And, yee have received the [Page 298] Law by the disposition of An­gels, and have not kept it, saith S. Stephen to the Jews. Act. 7.53. And so in many other places both in the old and new Testament: so that I may safely say, that this is the common and usuall ac­ception of this word.

Now of these two uses of the word,Rivet in Exo. 20.8 pag. 157. [...] Deut. 5.12. est à [...], quod est, servare si­ve cōser­vare, etiā tenere, retinere, quod fit memoriâ: indicatque hoc verbum curam, sol­licitudinem & diligentiam, ne emittatur vel effluat aut ex­cutiatur, quod observandum est. Hoc sensu verbo custo­diendi vel servandi usus est Dominus, Beati qui ver­bum Dei audiunt, & custodiunt illud, [...]. Luc. 11.28. Doctor Rivet maketh choise of the former, as fitt for this place. When our Saviour saith, Blessed are they that heare the word of God and keepe it; [...]: he thinketh that heere is meant a keeping in memory, or a care [Page 299] and sollicitude, that the word which wee have heard, do not slipp from us and be forgotten. But to my thinking the An­gell in the Revelation con­strueth it in the later sense or signification, when ut­tering for substance the very same sentence, that our Sa­viour used in this place, he expresseth it in these words; Blessed are they that do his com­mandements, that they may have right to the tree of life, &c. And surely the common use of the word in this sense, and the intention of our Sa­viours speech being com­pared with other like spee­ches in Scripture, and the generall streame of Inter­preters, who run this way, may perswade any man, [Page 300] and do give mee sufficient warrant to understand this word in the later sense; and to say, that to keep Gods word in this place is as much as to do it, and obey it. Notwith­standing, I will grant thus much to D. Rivet, that the sense which he putteth upon the word, may be included or implied in this place, if wee construe the words to this purpose, They are blessed, who so keepe Gods word in their memories, that they may keepe it in their life, and practice. But then the keeping of it in memorie is but onely intimated; and the keeping of it in practice is principally and mainely intended in the Text. In a word then, to keep Gods word, [Page 301] is to do and performe what it commandeth or requireth to be done. And so much be said to the first question.

2. Quest. The second is, But can any man in this life be able thus to keepe or do Gods word? And it see­meth, no. For S. Iames tel­leth us, that whosoever shall keepe the whole Law, and yet offendeth in one point; hee is guiltie of all. Iam. 2.10: and not long after he telleth us further, In many things we of­fend all. Iam. 3.2. It followeth, Therefore there is no man, but is guilty of the breach of the whole Law: and conse­quently, no man can keep it. Ans. For answer to this que­stion and objection, we must note, that there is a twofold [Page 302] keeping of Gods word or commandments; the one a Legall, & the other an Evan­gelicall keeping of them.

I. First, there is a Legall keeping: and that is, when wee keep and performe the commandements so exa­ctly, as is answerable to the rigour of the Law, and as the rule of Justice doth require. And this exactnesse consisteth in three things. (1.) That our obedience be universall in respect of the object; or that every thing commanded by God, bee performed by us, without failing in any one point. For, if the Law be considered in it selfe, and without mercie from CHRIST to mitigat the rigour of it; it then de­nounceth [Page 303] a curse against every offence without any exception. Moses saith,So the Originall hath it: & so the vulgar la­tin, Iuni­us, Vata­blus, &c. do render it: though our En­glish Trā ­slation, I know not upon what mis­take, doth add the word (all) that cōfirmeth not all the words of this Law, which is agreable to the meaning, but not to the words. Cursed is he that confirmeth not the words of this Law, to do them. Deut. 27.26. And S. Paul alledging this sen­tence, rendreth the sense of it thus, Cursed is every one that continueth not in all things, which are written in the booke of the Law, to do them. Gal. 3.10. Where, by saying, All things, which are written,—hee teacheth us, that the Law in that sentence meant the curse against any one onely sin cōmitted against that Law. And accordingly we see, it was but one sin alone, that cast the Angels out of Hea­ven, and Adam out of Pa­radise [Page 304] (2.) The exact rule of the Law doth require that our obedience bee con­tinuall in respect of the time; or, that wee performe not onely all the things, that are commanded, but at all times, while the Law is in force and doth require them to be done. For he that sin­neth once only in all his life, confirmeth not all things, because then he disanulleth or disobeyeth something in the Law, whensoever he performeth not what the Law doth command. And therefore the Apostle alled­ging that former sentence of Deuteronomie, Cursed is hee that confirmeth not the words, rendreth it thus, Cursed is hee that continueth not in all [Page 305] things; implying hereby, that the meaning of the Law is, that he is accursed, who at any time transgres­seth the Law, though it bee but once in all his life. And this againe is verified in the example of Adam and the Angels. For the sin that cast the Angels out of Heaven, and Adam out of Paradise, was but once committed by them in all their life. (3.) The Law, in the rigour thereof doth require, that our obedience bee full and complete in respect of the de­grees and measure of obe­dience: or that it bee with all the heart, and with all the soule, and the utmost intension and affection of the heart, that God ought [Page 306] to bee obeyed withall, by men in this mortall life. For if a man come short in any degree that is required in our obedience, therein hee hath broken that part of the Law, which requireth all: and consequently, by Saint Iames his rule, he is a trans­gressor of the Law, & stādeth guiltie of the breach of it. Now, put all these together: and the summe will be this, that the Legall keeping of Gods word requireth that it be done in all things, and at all times, and in the most exactest maner, that in ju­stice is due or can be exacted at our hands. And this is that which I call the Legall kee­ping of Gods word. But thus and in this sense never [Page 307] any man was able to keepe the Law, save only the first Adam, while he stood in his innocency, and CHRIST the second Adam, who never lost it. This also is fur­ther confirmed by that of the Apostle, where he con­cludeth, that no man is justi­fied by the Law in the sight of God. Gal. 3.11. and ver. 10. that as many as are of the workes of the Law, are under the curse; because it is writ­ten, Cursed is every one, &c. Hee meaneth, that whoso­ever is to bee judged accor­ding to the rule of the Law without mercie procured by CHRIST for the miti­gation of this rigour, and for a favourable interpreta­tion of the Law; that man [Page 308] is in a cursed and damnable estate; because no man on earth can ever bee able to keepe the Law in this exact maner. And hence it is, that the Angels, who were liable to this exact rule of Gods Law, and by their creation were made able so to performe it; because they committed one sinne against it, & that once one­ly, were rejected without mercie. And so Adam, being by his creation in the like state and condition, that is, alike subject to the exact rule of the Law; for one offence once committed by him, was cast out of Gods favour, and should have so conti­nued for ever, for any help that the Law or the rule of [Page 309] justice could afford him. And had not CHRIST our Lord come in as a Mediator to make peace and establish a new covenant of grace, far different from that of the Law; both hee and wee all had perished, and beene de­prived of heaven and hap­pinesse for evermore. Thus wee see, what the legall keeping of Gods word is: and that no man living is able to keepe it in this sense. And therefore this is not the keeping, which our Saviour commendeth unto us in this place, as a meanes, that may make us blessed, when hee saith, Blessed are they, &c.

II. But secondly, there is another kinde of keeping of Gods word, called by the [Page 310] Learned, Evangelicall: and that is, when we so keep & performe this word & Law of God, as CHRIST doth require in the Gospell, and as God for CHRISTS sake doth accept at our hands, in steede of that other of the Law. Now this rule of obe­dience prescribed in the Gospell doth mitigate the rule and rigor of the Law in two things. (1.) Because it granteth a pardon to some kinde of sinnes: and (2.) be­cause it accepteth of a mans repentance after any the most hainous sin cōmitted.

I. It granteth a pardon to some sinnes. For though it allow or approve no sin, yet it pronounceth not damna­tion against every sin: as [Page 311] namely not against any sins of infirmitie; such as are sins of ignorance; which had we knowen, wee would not have committed; and sinnes of subreption, which escape without observing of them, and which, if we had noted and observed, we would not have done them; and sinnes of violent tentation, which by reason of some sudden assault, do sway our passions against the right rule, and sometimes by feare, and sometimes by joy, & some­times by hopes, do carie us away, before wee have lei­sure to bethink our selves, and in coole blood to con­sider what wee are a doing. Such sins, as these, Divines call sinnes of infirmitie, be­cause [Page 312] they arise not out of an evill purpose of the minde, but out of humane frailtie, from which wee shall never be free, as long as we live in this body of corruption. And if men committ such sinnes, as these; the Gospell con­demneth the sinnes as evill, & repugnant to Gods Law, but it condemneth not the sinner for them, so long as he disliketh and detesteth them in his sober thoughts and resolution. Thus Saint Paul did, when speaking of such like sinnes, hee cried out as a man undone; Oh wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24. For such sinnes as these, the [Page 313] Gospell condemneth us not: it onely condemneth men for deliberat content, when they yeeld obedience to knowen sinne, and against conscience transgresse the Law.

From hence it is, that the Apostle, delivering un­to us the rule of the Gospel, saith; Let not sinne therefore reigne in your mortall bodies, that yee should obey it in the lusts thereof. Rom. 6.12. In this passage, when he saith, Let not sin; by this word he meaneth the inbred corrup­tion of nature, which wee brought with us into the world, and that habit of sin­fulnesse, which wee have since contracted by our cu­stome in sinning, and by [Page 314] which we are every day sol­licited to the practice of ac­tuall sin. And because this sinfulnesse doth tempt and sway men to sin, therefore the Apostle saith of it, Let not sin reigne, &c. (2.) when he saith of this sinfulnes, Let it not reigne in your mortall bodies, he meaneth that it should not beare sway, and carie away our consent, to act what it suggesteth, and to do what it commandeth. So S. Augustin expounds this word. [Non dixit, Non sit, sed, Non regnet. Inest pec­catum, quum delectaris; re­gnat, si consenseris.] The The Apostle, said not (saith hee) Let not sin bee in your mortall bodies; but let it not reigne. It is in thee when it [Page 315] tickleth with delight; but it reigneth in thee if it draw thee to consent. August. in Psal. 50. pag. 175. B. Yea, and so the Apostle expoundeth his own meaning, when hee addeth in the next words, Let not sin reigne that ye should obey it in the lusts thereof: noting hereby, as a learnedD. Abbot, true Ca­tholik, cap. 11. pag. 281. Pre­lat of our Church hath ob­served) that then sin is said to reigne in us, when we give obedience to it, to fulfill the lusts thereof. (3.) In that the Apostle saith not, Let not sin be within you, or, Let it not tempt you, or, Let it not please and tickle you with delight; but Let it not reigne in you, by draw­ing you to obey it: this giveth us to understād, that though [Page 316] it be a miserie to be tempted by our lusts, and a sin to bee tickled and delighted with them, when we are tempted by them; yet the Apostle now delivering the precepts of the Gospell, and the rules, by which Christians, accor­ding to the new Covenant of grace are to bee regulated, doth not charge men so deepely, as to forbid them all tickling delights: he only requireth that sinne do not reigne, and that men do not obey it by consenting unto it. This is the rule prescribed by the Gospell, and here commended to us by our Apostle, and as many, as walke according to this rule, peace shall be upon them, as upon the Israel of God. Other [Page 317] sinnes, such as I called sins of infirmitie or humane frail­tie, to which we do not give deliberat consent, these are pardoned in the blood of the Lamb. But if any man sin against this rule, by con­senting to sin, or acting it; and so suffer sin to reigne in him: the Apostles sentence will take holde on him, Bee not deceived: Neither forni­cators, nor idolaters, nor adul­terers, nor effeminat, nor abu­sers of themselves with man­kinde, nor thieves, nor cove­tous, nor drunkards, nor revi­lers, nor extortioners, shall in­herit the Kingdome of God. 1 Cor. 6.9, 10. This explica­tion of this point was for the substance of it long since delivered by the learned [Page 318] Father S. Augustin. Aug. de verb. Domini, Serm. 5. cap. 6, pag. 91. [Aliud est non concupiscere, aliud, post concupiscentias non ire.] It is one thing, (saith hee) not to lust, which the Law com­mandeth, when it saith, Non concupisces, Thou shalt not lust: and an other thing, not to follow after our lusts; which an other Scripture comman­deth, when it saith, Go not after thy lusts. Ecclus. 18.30. For (as that learned Fa­ther further explaineth the point) [Non concupiscere, per­fecti est,] Not to lust, or not to covet that which is un­just, is the propertie of a per­fect Saint, whose habitation is in the Church Triumphant in Heaven. But [post concu­piscentias suas non ire, pugnan­tis est, luctantis est, laborantis [Page 319] est,] Not to go after a mans lusts, by obeying their com­mand, and by doing what they do prescribe, is the propertie of a man, that stri­veth and fighteth against sin, and laboureth under the bur­den of corruption; such as they are who live in the Church Militant here upon earth.De Temp. Ser. 45. cap. 3. pag. 215. In an other place, he speaketh to the same pur­pose. For whereas the Apo­stle had said, Fulfill not the lusts of the flesh. Gal. 5.16. he descanteth on those words in this maner; [Melius qui­dem erat implere, quod Lex dixit, Ne concupiscas,] It were better, (saith he) to ful­fill that which the Law saith, Thou shalt not lust; for this is the perfection of righteousnes: [Page 320] but because we cannot now ful­fill this, let us at least fulfill that, which is elswhere said, [Post concupiscentias tuas ne eas,] Go not after thy lusts.

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

2. Secondly, the Gospell doth herein mitigat the ri­gour [Page 321] of the Law, because the Law for one offence once committed, doth con­demne a man without lea­ving him any way or meanes of recovery: but the Gospell on the contrary side accepteth of a mans re­pentance, and upon his re­pentance giveth him a par­don. This rule of the Gos­pell is delivered by our Sa­viour, when he saith, I came not to call the righteous, but sinners to repentance. Matt. 9.13. And by the Apostle, when speaking of the new Covenant made in Christ, hee saith in the person of God, who is the Author of this Covenant; This is the Covenant, that I will make with them—I will put my Law [Page 322] into their minde, &c. Heb. 8.10. And then going on to reckon up the priviledges of this new Covenant, ver. 12. he addeth, I will be mercifull to their unrighteousnesse, and their sins and their iniquities will I remember no more. And to the same purpose the Prophet Ezekiell, (for it is a sentence of the Gospell, though it be written in the olde Testament, as many other are:) If (saith he) the wicked will turne from all his sinnes, that he hath committed, and keepe all my statutes, and do that, which is lawfull and right; all the transgressions, that hee hath committed, they shall not bee mentioned unto him, or shall not be named against him. Ezek. 18.21. [Page 323] And vers. 30. Repent and turne your selves from all your transgressions: so iniquitie shall not bee your ruine. By all this it appeareth, that in the Covenant of grace con­firmed by CHRIST our Redeemer, there is place left for repentance, even after knowen and reigning sinnes committed; and up­on this repentance joyned with forsaking of sin, free pardon is promised to the offender.

The summe of all is, that the Gospell, though it re­quire obedience to Gods commandements, as the Law also doth; yet it qua­lifieth the exactnesse and ri­gour of the Law, partly be­cause it doth not cast men [Page 322] [...] [Page 323] [...] [Page 324] off for sinnes of infirmitie, and partly because it accep­teth of repentance for vo­luntarie and reigning sinnes. And let this be said for an­swere to the second questi­on.

3. Quest. The third is, whence and how is it, that men are able to do thus much; that is, so to keepe the Law, as in the favou­rable construction may bee accepted?Ephes. 2.1, 3. For the Apostle saith that by nature wee are the children of wrath: and if of wrath; how is our service accepted? And againe, as the same Apostle saith, Wee are dead in sins and trespasses: and can the man that is dead in sin, doe the workes of spirituall life, or such, as [Page 325] hee doth, who is alive to God?

Ans. In Scriptures we find two principles of obedi­ence or of serving of God aright: the one is nature, and the other is grace. By Nature, I meane all the en­dowments of the reasonable soule, which wee have, as men by naturall generation from Adam; And by Grace, those heavenly qualities and endowments, which wee receive by spirituall regene­ration from CHRIST. Both these are mentioned in Scriptures, as principles of obedience to Gods word; but the former, as a false principle, by which men may imagin themselves en­abled for Gods service, and [Page 326] for the performance of his will; but indeede are not. The later of these, that is, Grace, is the true principle of obedience; & that where­soever it is planted, doth enable the soule, to keepe Gods commandements ac­cording to the Evangelicall and favourable construction of the Gospell.

This is proved in both the parts thereof by that of the Apostle, 1 Cor. 2.15. Where speaking of the abi­lities of nature, hee saith, The naturall man receiveth not the things of the Spirit of God; for they are foolishnesse unto him: neither can he know them, because they are spiri­tually discerned. In which passage of the Apostle, wee [Page 327] may note (1.) the truth de­livered by the Apostle, The naturall man doth not, neither can hee receive the things of Gods spirit. He meaneth, that though a man should teach and instruct him in the my­steries of salvation, yet hee is uncapeable of instruction; hee doth not acknowledge their truth, neither can he conceive the mystery cōtai­ned in them. And if he can­not know and acknowledge them, much lesse can hee do and performe, what they require at his hands. (2.) we may note the reason or the proofe hereof, and that is, because the mysteries of hea­ven are foolishnesse to the na­turall man; and the reason againe thereof is, because [Page 328] they are spiritually discerned. By this it appeareth, that the onely principle, which enableth a man for the right judging and discerning of heavenly things, is the grace of Gods Spirit, which the naturall man wanteth. And hence it followeth, that as a man cannot live without a soule, nor see without an eye, nor heare without an eare because these are the grounds & principles, from which life and sight and hearing do flow: so no man can know and serve God aright without Gods Spirit enlightening and enabling him by his grace, because this is the principle, from which all both spiritual acti­ons and abilities do spring. [Page 329] The like to this wee have againe in the same Apostle, 2 Cor. 3.5. Wee are not suf­ficient of our selves, to think any thing, as of our selves: but our sufficiencie is of God. Here the Apostle first removeth the false principle, Wee are not sufficient of our selves; No, not to think a good thought, much lesse to do the good workes that are com­manded in GODS Law. (2.) Hee laieth downe the true principle of all our abi­litie in Gods service, Our sufficiencie is of God. And hence it is that the Apostle saith of himselfe, I can do all things through CHRIST, that strengtheneth mee. Phi­lippians 4.13. And 1 Co­rinthians 15.10. By the [Page 330] grace of God I am what I am: and his grace was not in mee in vaine: but I laboured more abundantly then they all; yet not I, but the grace of God, that was with mee. Where (1.) when hee saith, His grace was not in me in vaine, but I laboured, &c. he shew­eth what he could and did do; that is, hee served God with great zele in the mini­stery of the Gospell. And (2.) when he saith, Yet not I but the grace of God, &c. he sheweth what the ground of this labouring facultie in him was: and that both ne­gatively by removing the false ground, Yet not I, that is, not I as I, or, not I of or by my selfe: and affirma­tively, by setting downe [Page 331] the true ground, Not I, but the grace of God.

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

From hence wee may see the great priviledges that a Christian man and woman hath by being in CHRIST; more then the rest of the world have: for [Page 332] example, (to give the Rea­der a short list of them) such as these are.

1. He is endued with power from above to keepe Gods word and do his com­mandements, which the rest of the world who are out of CHRIST, can not do. For (1.) they do not know, nor can they discerne the things of God. But God reveileth them to his children by the Spirit. 1 Cor. 2.10. (2.) By nature and of themselves men cannot think a good thought: but God worketh in his children both to will and to do that which is good. Phil. 2.13. And lastly, of our selves and by the power of nature, wee know not how to pray for the things that [Page 333] we want, as we ought: but the Spirit helpeth our infir­mities, and maketh interces­sion for us with groanings, that can not be expressed. Rom. 8.26. Thus the childe of God, by grace received from his heavenly father, is enabled to serve God for the saving of his soule, which abilitie they have not, who have not CHRIST for their Saviour and Re­deemer.

2. The childe of God hath this priviledge above others, that the service, which he doth by the helpe of grace, though it be weak and unperfect, yet being upright and sincere, is ac­cepted with God, as if it were perfect and wanted [Page 334] nothing. For of him that is meant, which the Apostle saith, If there bee a willing minde, it is accepted according to that a man hath, and not according to that, that he hath not. 2 Cor. 8.12.

3. Those sentences of Gods word, which are Le­gally meant of the unrege­nerat man, and therefore containe a curse against him: are Evangelically un­derstood of those, which are in CHRIST, and serve to direct him by the way of righteousnesse to eternall life. For example, that sen­tence ofDeut. 27.26. Moses, wherein he requireth a performance of all things that are written in the Law, if it be applied to a man out of CHRIST, [Page 335] it carieth in it the sentence of his condemnation; be­cause he keepeth not nor can not keep that Law: and therefore hee remaineth liable to the Curse, there denounced. Cursed is every one, that confirmeth not, &c. And to this purpose, the Apostle urgeth this place Gal. 3.10. But if the same sentence bee applied to a true Christian; it speaketh no condemnation to him, it is rather a commendation of his integrity and piety; because hee keepeth this Law, so as God requireth of him in the Gospell. In this sense, it is said of Za­charie and Elizabeth, that they walked in all the com­mandements and ordinances of [Page 336] of the Lord blamelesse. Luk. 1.6. And so it is said of Iosias, that he turned to the Lord with all his heart, and with all his soule, and with all his might, according to all the Law of Moses. 2 King. 23.25.

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

2. Secondly, seeing all our abilitie of keeping of Gods word, commeth only from Gods grace; we may hence learn whom to thank [Page 337] for all the good works that we do. Out of this conside­ration it is that Saint Paul having said, I laboured more abundantly then they all; pre­sently addeth in the next words, yet not I, but the grace of God, which was with mee. 1 Cor. 15.10. And so, if any of us bee more fervent and frequent in prayers, then others be, and more strict in the rules of conscience then they be, and more plentifull in the deeds of charitie: he should still remember to add after all; And yet, it is not I that do this, but the grace of God, that is with mee: that so God, who giveth all, may be praised for all.

3. Seeing all our abi­litie of keeping Gods word, [Page 338] is from Gods grace; wee should againe learne, when we want any grace, whi­ther to go for helpe and supply. If wee want water, we go to the Conduit; be­cause there is the well head, whence the water floweth: and if wee want health, wee go to the Physician, be­cause the knowledge of dis­eases and remedies is pre­sumed to be in him: and if wee bee wronged and op­pressed, we go to the Justice or the Magistrate, because he hath the sword, that can right and relieve us. And so, if any of you lack wisedome, (saith S. Iames) let him ask of God, who giveth to all men liberally, Iam. 1.5. And so say I, If any among us do want [Page 339] knowledge, to direct him­selfe in Gods service; let him go by his prayers, to God, who enlighteneth every man that commeth into the world. And if he want pati­ence to beare the crosse, let him go to him for mercy, who is the God of all patience and comfort. And if hee want strength to withstand a tentation; let him go to him, who suffereth not his servants to bee tempted above their strēgth, but together with the tentation maketh a way for them to escape, 1. Cor. 10.13. that they may bee able to beare it. And in a word, if any man want any grace, let him go to him, who is the God of all grace, & from whom cometh every good & perfect gift. If we pray [Page 340] to him for grace, and de­pend upon him for help, and submit to him in the use of the meanes; there is no doubt, but hee hath what we want, and will do that which we desire.

§. 2.[II.] The second ge­nerall point concerning the keeping of Gods word, is, how and wherein this kee­ping of the Law is availe­able to happinesse and eter­nall life.

To this question the an­swere is, that it availeth or conduceth to happinesse two wayes: (1.) as a condi­tion qualifying mens per­sons for this glorious estate. And (2.) as a service, which God rewardeth with eter­nall glory.

[Page 341]I. First it conduceth, as a condition required to bee in them that are admitted in­to heaven. For though God be liberall and bountifull in bestowing of his gifts; and useth to give more, then ei­ther we deserve or desire: yet hee is no prodigall or wastfull spender, hee be­stoweth them not care­lesly, without respecting who and what the men be, that partake of his favours: but he maketh choise of such as bee fit and in some senseI meane a worthi­nesse, which maketh a man fitt to receive a favour; and not a worthi­nesse, which maketh him able to de­serve it. worthy of such mercies. The Philosopher said [Bene­facta malè locata malefacta ar­bitror,] Good deedes ill placed (and so they are, when they are bestowed on unworthy men;) I count to be evill, not [Page 342] good works. And therefore God, though for his great bounty, he be said to be the Father of mercies, and the God of consolation and com­fort, whose mercies are over all his works: yet giveth hee not heaven and happinesse promiscuously to all men. But, as when the sonnes of Zebedee desired to sitt, one on CHRISTS right, and an other on his left hand in his Kingdome; our LORD an­swered those importunat Beggers, To sitt upon my right hand and upon my left, is not mine to give, but it shall bee given to them, for whom it is prepared of my Father. Matt. 20.23: So it is true of every degree of blessednesse, and every mansion in GODS [Page 343] Kingdome, it shall be given to them onely, for whom God hath prepared it. And who those bee, our Saviour hath tould us, when he saith, Come yee blessed of my Father, inherit the Kingdome pre­pared for you from the foun­dation of the world. For I was hungry, and ye gave me meate, I was thirsty, and ye gave mee drink; I was a stranger, and ye took me in, &c. Matt. 25.34. Where (1.) when he saith, Come ye blessed, receive the Kingdom prepared for you: he sheweth that they are blessed men, and partakers of Gods Kingdome for whom God had prepared it long before. And (2.) when he saith, for I was hungry, &c. hee shew­eth who and what maner of [Page 344] men they bee, for whom he prepared his Kingdom: and that is, they be such, as have served God by works of mer­cie & duties of an holy life.

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

1. Arg. Because the Scri­pture doth not allot any place in heaven for wicked and ungodly men, but still shutteth them out of the heavenly Jerusalem. Saint Iohn having spoken of the glory of the holy Citie, ad­deth withall, Without are dogs, and sorcerers, and whore­mongers, and murtherers, and idolaters, & whosoever loveth or maketh a lie. Apoc. 22.15. And of the man, who had not on, the garment of [Page 345] holinesse and a godly life, the doome was; Binde him hand and foot, and take him away, and cast him into outer darknesse, &c. Matt. 22.13. And so of him that imploy­ed not his talents of grace to Gods glory, the sentence was, Cast yee the unprofitable servant into outer darknesse: there shall be weeping and gna­shing of teeth. Matt. 25.30. Where (1.) when hee saith, Cast him into darknesse, that implieth, that the place of his abode, is a place con­trary to heaven. For heaven is a place of light and glory. The glory of the Lord doth lighten it, and the Lamb is the light thereof. Apoc. 21.23. And therefore the place of these mens abode being [Page 346] a place of darknesse, much like to some deep dungeon, wherein a man can neither see hand nor foot, it follow­eth, that therefore the wic­ked are in a place, as con­trary to heaven, as darknesse is to light. (2.) When hee saith, Cast him into outer darknesse, or darknes, which is without, that sheweth that both the sinner and the place of his abode is with­out the Kingdome of hea­ven. And hence also it is, that S. Paul saith of them that obey not the Gospell, that they shall bee punished with everlasting destructi­on, from the presence of the Lord, and from the glory of his power. 2 Thess. 1.9. Hea­ven then and the presence [Page 347] of God is no place for wic­ked and ungodly men. And there is great reason, why it should be so.

Rat. 1. First, because,Mortua quinet [...]ā jungebat corpora vivis, Compo­nens ma­nibusque manus, at (que) ori­bus ora: (Tormēti genus) & sanie ta­boque fluentes, Cōplexu in misero longâ sic morte necabat. Virgil. Aeneid. lib. 8. pag. 318. ver. 26. if the wicked should be there, they would disturb the quiet peace, and the happie estate of Gods Saints. It was the devise of a cruell tyran to tie dead and living bodies toge­ther; that as the dead carcase did putrifie, it might stifle the living with its stinch; and corrupt his flesh with the rottennes & putrefacti­on. And a like torture it would be to the holy Angels, if they were tied to a com­pany of Divels; & so to the Saints of heaven, if they were coupled with wicked men. Againe Solomon saith, It [Page 348] is better to dwell in the corner of an house top, then with a braw­ling woman in a wide house. Pro. 1.9: and of Lot it is said, that he vexed his righteous soule with the unlawful deeds of the Sodomits, among whom he lived. 2 Pet. 2.7, 8. And it is storied of a pooreBarth. Casaus Narrat. Regionū Indic. de Cuba in­sula, pag. 41. Indian, that having tasted deepely of the Spanish crueltie and pride, he refused to go to hea­ven, if the Spaniard were there. Nor is there any of us, that would bee content to dwell in the house with a scould or a railor, or a quar­reller or a drunkard: wee would leave them house and all, rather then bee conti­tinually troubled with their company. And so, if drun­kards and whoremasters & [Page 349] murderers and liers and rai­lers and uncleane persons should bee admitted into heaven, it might make the Saints of heaven even weary of that blessed place: certainely, it would much disquiet and disturb their peace and blessed conditi­on, which the LORD of heaven may not in wisdome or with any reason endure. This then is one reason, why wicked men should not bee received into heaven, among those blessed soules.

Rat. 2. Because it would be a dishonor to God, to have such vile persons among his servants, and in the chiefest place of his Kingdom. Here­in (saith our Saviour) is my Father glorified, that ye beare [Page 350] much fruit. Ioh. 15.8. He meaneth fruits of righteous­nesse, which are by JESUS CHRIST to the praise and glory of God, as the Apostle speaketh. Philip. 1.11. And if God be glorified by works of righteousnesse, then he is dishonored by iniquity and sinne. Besides, it is said of the Jews, that through brea­king of the Law, they disho­nored God, and that God was blasphemed through them among the Gentiles. Rom. 2.23, 24. And if it be a disho­nour to God to have wicked servants here in the Church Militant; how much more dishonorable would it bee, to have sinfull servants in the Church Triumphant; which is the Palace of his [Page 351] Kingdome. And therefore as David said, He that worketh deceit, shall not dwell within my house; he that telleth lies, shall not tarie in my sight. Psal. 101.7: So may our God say, and that upon farre greater reason, No wicked person shall dwell in my house, nor no ungodly man shall abide in my presence. No, saith our Saviour, At the end of the world, the sonne of man will send forth his An­gels, and they shall gather out of his Kingdome, all things that offend, and them which do iniquitie. Matt. 13.40, 41.

Rat. 3. It is against all reason, that they who have given themselves to all evil, should receive the greatest [Page 352] good. The Apostle saith, It is a righteous thing with God, to recompense tribulation to them, that trouble you; and to you who are troubled, rest with us. 2 Thess. 1.6. Where, when hee saith, It is a righ­teous or a just thing with God; he implieth that God should be unjust, if either he should give heaven to them who have served the divell, or denie it to them, that have served God. And be­cause God cannot be unjust; therefore wicked men must be punished; and because there is no punishment in heaven, therefore wicked men must bee excluded thence.

2. Arg. A second Proofe or argument, to shew that [Page 353] the keeping of the comman­dements is a necessary con­dition required of them that shall be blessed, is, because God hath assigned hell, as the proper habitation of all ungodly persons. It is said of Iudas, that when in de­spaire of mercie hee had hanged himselfe, hee went [ [...]] to his pro­per place, or, (as our Tran­slation hath well rendred the word) to his owne place. Where, there is no doubt, but hee meaneth hell, whi­ther Iudas went for his trans­gression: and he calleth hell his owne or his proper place, (1.) because he had deserved and purchased it by his sin. For as it is said ver. 18. Hee purchased a field with the re­ward [Page 354] of iniquity; so it is true, that he purchased hell with the practice of his iniquitie. (2.) It is called his own place, because God had assigned and appointed that place to Iudas, and all such, as Iudas was, who sell CHRIST ei­ther for profit or pleasure. And for this cause it is, that the Judge at the last day, will say to the wicked, Go ye cur­sed into everlasting fire, pre­pared for the Divell and his Angels. And if hell be the place deserved by the wic­ked, and destinated to them by Almighty God; then hea­ven can be no place, to re­ceive such persons in. And therefore if these men go out of the world without repentance, they go to hell [Page 355] without all redemption. And by this it appeareth, that the keeping of Gods word, is a necessary condi­tion, required to the quali­fying of that person, that shall bee made partaker of blessednes & an happie life. And this is the first conside­ration, in respect whereof the keeping of Gods word is availeable to eternall life.

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

For the clearing of this, I will set downe three con­clusions.

1. Concl. Blessednesse is the reward of well doing, [Page 356] or (which is all one) of the keeping of Gods comman­dements. This may be pro­ved first in generall, and then in particular.

1. In generall thus: David saith, The judgements of the Lord are true and righteous altogether: And then he ad­deth, Moreover, by them is thy servant warned, and in keeping of them there is great reward. Ps. 19.9, 11. And Ps. 58.11. Verily (saith hee) there is a reward for the righ­teous: verily he is a God, that judgeth in the earth. And so our Lord saith of himselfe, that when hee cometh to judge the world, he will re­ward every man according to his work. Matt. 16.27. And S. Paul, God (saith hee) will [Page 357] render to every man according to his deedes. To them, who by patient continuance in well-doing, seeke for glorie and ho­nour and immortality, eternall life; but unto them, that are contentious, and doe not obey the truth—indignation and wrath. Rom. 2.6, 7, 8. Where (1.) when he saith, God will render—according to works; he sheweth what the rule is, by which God will proceed in judging of the world, namely according to mens works. (2) When he saith, To them who by patient, &c. he explaineth that rule by particular instances. He will render to men according to their workes; 1. to them which continue in well-doing, he will render eter­nall [Page 358] life as their reward; and to them, that are conten­tious and disobedient, shall be indignation and wrath. By all which thus much is apparent, that in generall God rewardeth well-doing with blessednes and eternall life.

2. Now in the 2. place, let us consider how God rewardeth particular and speciall vertues; and wee shall finde, (1.) that hee re­wardeth Martyrdome and patience in suffering for CHRIST with blessednes and eternall life. So saith our Saviour; Blessed are they which are persecuted for righ­teousnesse sake: for theirs is the Kingdome of heaven. Bles­sed are yee, when men revile [Page 359] you and persecute you, &c. for great is your reward in heaven. Matt. 5.10, 11, 12. (2.) Hee rewardeth mercifulnesse to CHRISTS Disciples or Confessors; He that giveth a cup of cold water onely to a Beleever, in the name of a disciple, he shall in no wise lose his reward. Matt. 10.42. (3.) He rewardeth almsdeeds to the poore and needie. So our Saviour; When thou makest a feast, call the poore, the maimed, the lame, the blinde: and thou shalt be bles­sed. For thou shalt bee recom­pensed at the resurrection of the just. Luk. 14.13, 14. (4.) Af­fiance in God and his pro­mises, hath a promise of re­ward. So the Apostle, Cast not away your cōfidence, which [Page 360] hath great recompense of re­ward. Heb. 10.35. (5.) Faith­fulnesse and obedience in ser­vants, toward their earthly masters, hath a reward from God farre more then their service is to men: Servants (saith the Apostle) obey in all things your Masters—not with eye—service, as men-pleasers, but in singlenesse of heart, fearing God. And whatsoever ye do (in your ser­vice to your masters) do it heartily, as to the Lord and not unto men; knowing that of the Lord yee shall receive the reward of the inheritance. Col. 3.22, 23, 24. Thus the Scripture goeth before us in diverse particular duties, shewing how God doth re­ward them; and by these [Page 361] giveth us example, how to judge of all the rest. And from hence the conclusion is apparent and cleare, that both in generall and in each particular, heaven and happines is the reward of well-doing.

2. Concl. This reward of blessednesse allotted to good works, is for the measure of it, squared & proportioned according to the goodnesse of the works. For though all good works are rewarded with blessednesse, Yet all are not rewarded in the like measure and degree. Those good works, which excell other in goodnesse shall ex­ceed other in the greatnesse of the reward. For every man (saith the Apostle) shall [Page 362] receive his owne reward ac­cording to his owne labour. 1 Cor. 3.8. Hee speaketh there of some that planted, and some that watered, and of them he saith that every one shall receive his owne reward. Hee meaneth, hee that planteth, shall receive the reward of a planter, and he that watereth, shall have the reward of a waterer. To the like purpose our Saviour saith, He that receiveth a pro­phet in the name of a prophet, shall receive a prophets reward: and, he that receiveth a righ­teous man in the name of a righteous man, shall receive a righteous mans reward. Matt. 10.41. By which speeches, this is implied, that there is one kinde of reward belon­ging [Page 363] to a prophet doing his dutie in his place, and an other belonging to a righ­teous man, as hee is righ­teous. And hereto agreeth that of the prophet; They that be wise, shall shine, as the firmament, and they that turn many to righteousnesse, as the starres for ever and ever. Dan. 12.3. The conclusion is cleare, the greatnesse of the reward is squared accor­ding to the goodnesse of the work.

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

By vertue of Gods promise I grant it to be due. For God hath promised heaven to [Page 364] good works, as hath beene shewed already: and pro­mise is due debt, as wee use to speake, and all men do acknowledge. Even a mans word tieth him to perfor­mance, & Gods word must needes tie him much more. From hence it is, that the A­postle speaking of the crown of glorie laied up in heaven for thē that serve God aright; stileth God by the name of a righteous or just judge in bestowing of that reward, 2 Tim. 4.8. And in an other place, God (saith hee) is not unrighteous to forget your work and labour of love. Heb. 6.10. Where (1.) when hee saith that God doth not forget their good works, hee meaneth that he leaveth them not [Page 365] unrewarded. And (2.) when he saith, that God is not un­just to forget them; he im­plieth, that God should bee unjust, if he did not reward their labour in his service. But he speaketh more direct­ly to the same purpose, [...] 2 Thes. 1.6, 7. It is a just thing with God, (saith he) to recompense tribulation to them that trouble you; and to you, which are troubled, rest with us. Where wee may note, that it is a point of justice in God, as well to reward the patient suffering of Martyrs and Confessors, as the wrong oppressures of persecutors and evill doers. Be it granted then, that a reward is due to well-doing, by vertue of Gods promise, who for our [Page 366] encouragement hath tied himselfe by this bond. But yet notwithstanding, there is no merit or worth in our best works, by which wee may laie claime to such a re­ward. This is cleare by the words of a S. Paul, who speaking of Martyrdome and patience in persecution for CHRISTS sake, which is one of the most glorious works, to which CHRIST hath promised his reward; yet even of this hee saith, I reckon that the sufferings of this present time, are not wor­thy to bee compared with the glory that shall be reveiled. Ro. 8.18. And 2 Cor. 4.17. Our light affliction, (saith hee) worketh for us a more excee­ding and eternall weight of [Page 367] glory. Where by elevating our service in suffering for CHRIST, and amplifying the reward, that is given unto us for it; he plainely sheweth that there is no equality or proportion be­tweene the work and the reward, Our Saviour also, when we have done all things that are commanded us, (And yet who is there that doth so? but upon supposition that we have done all,) yet he teacheth us to say unto God, Wee are unprofitable servants: wee doe that which is our duty to doe. Luk. 17.10. Hee meaneth, that because it is no more, then our du­ty doth binde us to, there­fore we cannot plead merit or desert; God oweth us [Page 368] no thanks for it, no more then a master oweth thanks to his servant, when he hath done, what he is bound by his place to do.

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

And now out of all these things laied together, the conclusion followeth, which I propounded in the begin­ning, that the keeping of Gods word is availeable to happinesse, as a service, to which eternall life is pro­mised for a reward. And hence we have these dedu­ctions for our further use.

1. Seeing holinesse is a necessary condition required [Page 369] unto blessednesse; this may be for an Admonition to all evill doers, who live in any sin against conscience. They may hence take notice how fearfull their state is for the present, and how needfull it will be for them to begin a better life. For I suppose, there is no man living so desperatly madd, but de­sireth that he may be happy: nor is there any man among Christians, but knoweth that happinesse is no where to be had, but with God in heaven: and now it appea­reth by the declaration of this point, that no evill doers, shall ever enter into that place. Take a view, if ye please, of all the ungod­ly men in the world; and ye [Page 368] [...] [Page 369] [...] [Page 370] will not finde that ever any one of them hath been here­tofore, or shall hereafter bee received in at heaven gates. In heaven, I confesse, there are a great multitude, which no man can number, of all nations and kinreds and peoples and languages: but among all these, there is not one drunkard, nor one adulterer, nor one slan­derer, nor one oppressor, nor one deceiver, nor one lier, nor any one evill doer. Again, in heaven there is no defect or want of roome. In my Fathers house, said our Lord, there are many mansions. Ioh. 14.2. There is a mansion for the Prophets: they are in the Kingdome of God. Luk. 13.28. And there is a [Page 371] mansion for the Apostles: They shall eate and drink with CHRIST in his Kingdome, and sitt on thrones, judging the twelve Tribes of Israel. Luk. 22.30. And there is a mansion for the Martyrs: they follow the Lamb, whi­thersoever he goeth. Apo. 14.4. There is a mansion for the penitent thiefe: this day (saith our Saviour) shalt thou bee with mee in Paradise. Luk. 23.43. And, in a word, there is a mansion for every righteous man: they shall shine forth, as the sun, in the Kingdome of their father. Matt. 13.43. And in these mansions are lodged all na­tions and countries in the world. They shall come from the East and from the West, [Page 372] from the North, and from the South: and shall sit downe with Abraham and Isaac and Iacob in the Kingdome of God. Luk. 13.29. But now on the con­trary side search the book of God throughout, from the beginning of Genesis to the end of the Revelation; and see whether ye can find any mansion, any roome, any hole reserved for drunkards, or harlots, or whorema­sters, or deceivers, or slan­derers, or any other such wicked and ungodly m [...]n. Oh then, think upon this, all ye that forget God; turne unto him betime, wash yee, make you cleane, put away the evill of your doings, cease to do evill, learne to do well; that your sins may be made [Page 373] as white as snow, and your soules deare in Gods sight, and your selves my abecome citizens of the holy City, which is above with God.

2. Seeing Gods rewards in heaven are squared and proportioned according to our services & good works; this may be for the comfort and encouragement of all well minded people. They may bee comforted in that good, which they have done already; as Ezekiah cōforted himselfe with the remem­brance of his upright life. When he was in his greatest sorow and sicknesse, he chea­red himselfe by saying unto God, Remember now, O Lord, I beseech thee, how I have walked before thee in truth, [Page 372] [...] [Page 373] [...] [Page 374] and with a perfect heart, and have done that which is good in thy sight. Is. 38.3. And so Nehemiah, Remember me, O my God, (saith he) concerning this: and wipe not out my good deeds, that I have done for the house of my God, and for the offices thereof. Nehem. 13.14. And so may every good Christian pray and expect a blessing from God, for the good deedes that hee hath done, either for Gods house, or for Gods people, or for Gods glory. Herein he hath cōfort,Matt. 6.20. Luk. 14.14. that he hath laied up treasure in heaven, which he shall finde with God at the last day, and shall be abun­dantly recompensed at the Resurrection of the Just. Againe, hereby good men [Page 375] may be encouraged to well-doing, because they know that their labour will not bee in vaine in the Lord. This use the Apostle made of this point. He that soweth to his flesh, shall of the flesh reap cor­ruption: & he that soweth to the Spirit, shall of the Spirit reap life everlasting. And then he addeth, Let us not be weary in well-doing: for in due sea­son wee shall reape, if wee faint not. Gal 6.8, 9. He meaneth, that as he that soweth much, shall reape the more; so hee that giveth plentifully for Gods sake (for it is of libe­rality, that hee speaketh in that place;) shall be plen­tifully rewarded at Gods hands. Where further, be­cause doing of good is com­pared [Page 374] [...] [Page 375] [...] [Page 376] to sowing of seede; and we, by the example of the husbandman, are stirred up to sow our seede, with­out being weary of our la­bour: we have hence occa­sion given us, of two good meditations fit for this pur­pose.

1. Med. The first is, that no man thinketh his seede lost, though it rot for a time in the earth; because hee knoweth, that at the harvest it will bring forth 20, or 30, or, it may bee 40, for one. And so, if we give to good uses, if wee relieve the op­pressed, & abound in works of devotion; though we do not presently see any profit by them, yet none of them is lost: when the harvest is [Page 377] come, the cropp will make a recompense for all, and we shall receive our seede with advantage.

2. Med. Among men, they are counted rich men, that have good store of ground for their tillage; & every man is glad, if he can purchase land, where hee may sow in the spring, and then reape the cropp at the harvest. And so every one among us, that desireth to be rich towards God, should bee glad, when hee hath ground to sow his seede of righteousnesse in; that his cropp may be the greater at the harvest. For example, if we see a poore servant of CHRIST in want and di­stresse, there is a piece of [Page 378] ground to sow our seedes of charity in. If we relieve him, wee shall enrich our selves by it. And, if we see a poore man oppressed by a potent neighbour; here is ground to sow our seede of justice in. If we can and do help him to his right, wee shall gaine helpe at Gods hands, an hundred fold more. And if wee meete with a man that is sad and perplexed in minde; here is ground to sow our seede of compassion and comfort in. And if wee help to sup­port and strengthen him in his grief; God will comfort our soules against all per­plexities and feare. The summe is, a man cannot bee a loser by doing of good [Page 379] deedes, no more then the husbandman is a loser by sowing of his seede. I pray, as our Church doth; Stirre up, O Lord, the wills of thy faithfull people, that they plen­teously bringing forth the fruit of good works, may of thee bee plenteously rewarded, through JESUS CHRIST our LORD.

CAP. IX.

Cap. 9 HItherto I have spoken of the two duties, of Hea­ring and Doing of Gods word, severally and apart: now it will helpe us not a little both for understan­ding the right use of these duties, and for attaining to blessednesse by them; if for conclusion of all, we compare them together, & consider how & in what maner they [Page 381] concurre to the procuring of our happinesse. To which purpose that I may speake the more plainely and di­stinctly; I will set downe that which I have to say, in three severall conclusions. And they be these.

I. Concl. Hearing of Gods word, whether read or prea­ched, is so farre forth onely usefull for a Christians bles­sednesse, as it directeth and furthereth him to the kee­ping of Gods word, and the doing of his will contai­ned in it.

For proofe hereof there be these arguments or rea­sons.

1. Arg. Hearing of Gods word is therefore availeable to blessednesse, because by [Page 382] it we learne the way to hap­pinesse, and are by it per­swaded to walk and go on in that way. This to be the use of Gods word heard and read, I have proved already: and other use then this the Scripture reveileth none, nor can any man with rea­son imagin any other. I now add hereto as an Assumpti­on to that proposition, But the way to blessednesse is by the obedience of Gods Law, and the keeping of his word. This is proved by those Scriptures, which call Gods commandements, his waies; by which he leadeth men to heaven and happinesse; and our keeping or observing of those commandements, a walking in that way. In this [Page 383] kinde David describing the happy estate of a righteous man, saith, Blessed are they that keep his testimonies: they also do no iniquity, but walke in his wayes. Ps. 119.2, 3. But Solomon more directly to this purpose, Hee is in the way of life, that keepeth instruction. Pro. 10.17. Where (1.) when he saith, Hee that keepeth in­struction, he meaneth such a one, as submitteth himselfe to be guided by Gods word, and doth that which God teacheth him therein. And (2.) when he saith of such a man, that he is in the way of life, he meaneth he is going on in the right way to eter­nall life and happinesse. And to like purpose David pray­eth, Teach mee the way of [Page 384] thy statutes, and I shall keepe it unto the end. Ps. 119.33. and so he promiseth, I will run the way of thy cōmandements, when thou shalt enlarge my heart. v. 32. In all which, and many other sayings to like pur­pose, wee have two things worth our observation: (1.) that the keeping of Gods word, is a walking in Gods way, and (2.) that this way of God, in which we are to walk, is also the way of life and happinesse.

And from hence, the col­lection is cleare; If hearing do therefore profit us to eternall life, because by it wee learne the right way, that leadeth thereunto; and this way bee nothing else, but the keeping of Gods [Page 385] word: then hearing is only so farre availeable to bles­sednesse, as it furthereth us to a godly life.

2. Arg. In Scriptures Hea­ring of Gods word is com­mēded unto us, as the means that bringeth us to obedi­ence; and the doing of Gods word is set out, as the end, for which Hearing is in­tended. This, (to go no further) is sufficiently pro­ved out of one booke of the Law, Deuteron. I meane, in which the pen-man of the word, doth most clearly and punctually describe the use of Gods Law. In that booke chap. 4. ver. 1. thus Moses speaketh to the people, Hearken, O Israel, unto the statuts and judgements, which [Page 386] I teach you, for to do them: and ver. 5. I have taught you statuts and judgements, that ye should do so: and ver. 10. God himselfe, saith of his people; I will make them to heare my words, that they may leàrne to feare me; that is, to serve and obey me. Againe, chap. 5.1. Heare ô Israel (saith Moses) the statuts and judgements, which I speake in your eares this day; that ye may learne them and know them and do them. And ver. 31. God himselfe speaketh, I will speake (saith he) all the commandements and statuts and judgemēts which thou shalt teach them, that they may doe them. The like speechs are found Deuter. 6.1, 2. and 31.12. and elswhere: but where [Page 387] the case is clear, it is needles to heape up proofs. Thus much is plaine from hence, that Hearing is the meanes, and Doing is the end, for which Hearing serveth.

Now concerning things, the one whereof is the meanes, and the other the end, the Learned give us this rule [finis dat mediis men­suram,] the end prescribeth unto the meanes their quantity and measure, namely how much, and how far & how often they may be used; and that is, so, as is requisit for attaining of the end. Others deliver the rule thus, [Media accipiunt amabilitatem, ordi­nem & mensuram à finc,] the desire and order and measure of the meanes are to be esteemed [Page 388] and must bee regulated by the end, for which they are in­tended, and for which they do serve: so that they are to be used neither more nor lesse, but so as they may fur­ther that end. For better explaining of this, take these examples. Health is the end, which both the Physician and the patient do aime at, and Physick is the meanes either to recover or pre­serve it; and therefore Phy­sick is onely so farre forth good, and to be used in that maner and measure as may further the patients health. Againe, meat and drink and exercise are the meanes; strength and life and vigour are the end for which these meanes were ordained. And [Page 389] therefore meat and drink and exercise are onely so far forth desireable, as they are effectuall to preserve life and strength. And just so it is in the case now propounded. Hearing & learning of Gods word are the meanes; doing & performing of that word is the end for which Hearing is intended. It followeth, Therefore hearing is only so farre forth good, as it fur­thereth a godly life.

3. Arg. Hearing and learning are exercises onely fit for a state of imperfecti­on, where men have neede of these helps, to bring them unto, and keepe them in obedience of Gods Laws. And for this cause, while we remaine in this mortall life, [Page 390] where such is our ignorance, that without instructions from Gods word wee know not how to serve him aright; and such is our backward­nesse to good things, that unlesse wee be eftsoones in­cited and urged to the do­ing of our duty out of the grounds of Gods word, we would go in a blindefold se­curitie to hell and destructi­on: in this life, I say, and while we are subject to these defects & weaknesses, there is necessary use of hearing and reading and learning. But in heaven, where is no ignorāce, nor no backward­nesse, nor no such defects & infirmities; there hearing and all helps of perswasion are of no use. To this purpose [Page 391] the Apostle telleth us, that Prophecies shall failc, and the gift of tongues shall cease, and knowledge, (Ordi­narium docendi munus Beza. that is, Arts & sciēces serving for instructi­on,) shall vanish away. 1 Cor. 13.8. And he giveth the rea­son of it in the next words: for (saith he) we know in part, and we prophecie in part, but when that which is perfect, is come; then that which is un­perfect, shall bee done away. He meaneth that these helps were ordained for a state of imperfection, in which wee have neede of teaching and exhorting, to supplie our defects: but when wee shall bee perfect in know­ledge, and shall be ready to serve God without let, then all these meanes of teaching [Page 392] and learning shall bee done away. Whence I inferre, that as the Angels in hea­ven, do not heare Sermons, nor read Scriptures, nor use any other helps of learning or instruction; so, in the life to come, when we also shall be like the Angels in heaven, we shall neither heare, nor reade, nor learne any more. And because hearing onely serveth, to instruct us while we know not how to serve God aright, & to perswade us to serve God, while wee may be drawen away from his service: therefore, Hea­ring of Gods word, profiteth us only so farre, as it serveth to make us better; which is that, which I said in my first conclusion.

[Page 393]II. Concl. Hearing of Gods word, if it bee sepa­rated from doing, is rejected in Scriptures, as a thing of no worth. This is proved,

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

2. By that reproofe menti­oned in the Prophet, where it is said of the Jews, to their reproch, They heare thy words, but they do them not. [Page 394] Ezek. 33.32. Where expres­ly hee onely telleth what they did do, but impliedly blameth & reproveth them for so doing.

3. By that exhortation of the Apostle, Be ye doers of the word, and not hearers only deceiving your owne selves. Iam. 1.22. In which words the Apostle first giveth us a rule concerning Gods word, and that is expressed both affirmatively, Be yee doers; and negatively, not Hearers onely. And secondly of this rule hee giveth us a reason, because, if a man heare, & do not do, he deceiveth himselfe. The meaning is, he thinketh he serveth God, by hearing of his word, & that thereby hee may further his owne [Page 395] salvation: but he that thin­keth so, deceiveth his owne soule, and will misse of his expectation. The conclusion hence is, Hearing without doing is a labour in vaine, & the practice of a foolish man; and consequently re­jected of God, as a thing of no worth.

III. Concl. Hearing of Gods word, without practi­cing what we learne by it; doth hurt the soule, by ag­gravating of the sinne. This is proved.

1. From the rule of our Saviour; The servant, that knew his Lords will, and pre­pared not himselfe, neither did according to his will, shall bee beaten with many stripes, &c. for to whomsoever much is [Page 396] given, of him shall bee much required; and to whom men have committed much, of him they will ask the more. Luk. 12.47, 48. Consider here (1.) a doctrine, The servant that knew his Lords will, &c. and (2.) the proofe of it, for to whomsoever much is given, &c. And from both these the conclusion is, that where God giveth a man more meanes and better op­portunities of learning and knowing Gods will, there he requireth the more duty; and will inflict the greater judgement, if it bee negle­cted.

2. From those judgments, which GOD denounceth against them, which do not profit by his word, & other [Page 397] meanes of grace. Such as these are, He that rejecteth me, & receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him at the last day. Ioh. 12.48. And, this is con­demnation, that light is come into the world, and men loved darknes rather then light. Ioh. 3.16. And, If I had not come and spoken unto them; they had not had sinne: but now have they no cloke for their sinne. Ioh. 15.22. But it is a cutting sentence to this purpose, which wee reade Hebr. 6.7. The earth, which drinketh-in the raine, that cometh oft upon it, and bring­eth forth herbs meete for them, by whom it is dressed, receiveth blessing from God. But that, [Page 398] which beareth thornes and briers, is rejected and is nigh unto cursing, whose end is to bee burned. The sentence is allegoricall; the plaine sense is, that the men, upon whom GOD bestoweth much meanes of grace; if they be not fruitfull in good works, are lyable to the greater curse, by how much they have had the better meanes. The like is intended also by that parable of the vineyard, Is. 5.1, &c.

The summe that riseth out of all this, is, that the more meanes we have, the more duty we owe, and the more punishment wee shall suffer if wee neglect that duty. Whence againe it fol­loweth that Hearing and [Page 399] learning of Gods word, if they do not further our obe­dience, they increase our judgement. It followeth from hence also, that all the goodnesse, which is in Hearing, is relative only; so farre forth as it furthereth our obedience and our kee­ping of Gods word.

But now on the contrary, the doing of Gods will, is good in and of it selfe: it both pleaseth GOD, and maketh us an immediat en­trance into the Kingdome of heaven. So S. Iohn saith, Blessed are they, that do his commandements, that they may have right to the tree of life, and may enter in through the gates into the City. Apoc. 22.14. And S. Peter, If yee [Page 400] do these things, (saith he) ye shall never fall: for so an en­trance shall bee ministred unto you abundantly into the ever­lasting Kingdom of our Lord & Saviour JESUS CHRIST. 2 Pet. 1.10, 11.

These be the three con­clusions, which serve for the explaining of the point. Lay them together, and ye have a full answere to the question. The question is, how and with what diffe­rence Hearing & keeping of Gods word, do concurre to the procuring of our bles­sednesse and happy being: and the answer arising from the premisses is, that they do concurre as joint causes or helps to happinesse, but in a much different maner. [Page 401] They be not [causae coordi­natae,] causes of equall and even respect, like two oxen that draw in the same yoke, or like two men that carie one burden betweene them. But they bee [causae subordi­natae] causes whereof one is subordinat and serviceable to the other; like the needle and the threed, both which concurre to the sewing of a garment together; but the needle maketh the entrance, and the threed knitteth and conjoyneth the parts in one. Or, they be like the prepa­rative and the medicine; both which are joint meanes for recoverie of health: but the preparative maketh way for the medicine, and the medicine it worketh [Page 402] the cure. The substance of my speech is this; Hearing and Doing concurre, as joint helps of happinesse: but hearing maketh way for doing, and doing maketh entrance into glory.

And thus much may suf­fice for the explication and proofe of the point pro­pounded. The uses are:

Vse 1. Seeing hearing is of no use further then it helpeth us to the doing of Gods will; by this we may see the great follie of those men, who think highly of themselves, and preferre their owne zele before their neighbours, because they are frequent hearers, and skilfull talkers of Scriptures and religion, though in the [Page 403] meane while their practice be not answerable. And such there have beene in all ages, and such there are too many in our age also. This is made good by some examples out of Scripture, & by their ap­plication to our own times.

1. Ex. The first is that which we finde Ezek. 33.30, 31, 32. They speake one to an other, every man to his brother, saying, Come I pray you, and heare what is the word that co­meth forth from the Lord. And they come unto thee (saith God to the Prophet) as the people cometh, and they sit before thee, as my people, and they heare thy words, but they will not do them. For with their mouth the shew much love: but their heart goeth after their cove­teousnesse. [Page 404] And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument. For they heare thy words, but they do them not. Note here (1.) their for­wardnesse in hearing, de­clared three wayes. 1. They invite and exhort ech other to goe and heare the Pro­phet, when hee preached Gods word; Come, say, they, and heare, what is the word, &c. just as if men should now say one to an other, Come and let us go to such a Lecture, or let us go and heare such a Sermon. 2. they flock to the Prophet in mul­titudes. They come, saith the Text, as the people cometh; that is, not dropping in, [Page 405] one by one, but they throng-in by troupes. 3. They listen to that which is delivered. They sit (saith God) as my people: that is, devoutly and attentively, waiting what God will say unto them. And thus farre all is well, if it were as sincere in deede, as in shew it see­meth to bee. This was the forwardnesse of this people. (2.) Note their backward­nesse to do what they were taught. They heare thy words, but do them not: and with their mouths they shew much love; but their heart goeth af­ter their covetousnesse. 3. Note Gods censure of this dea­ling; Thou art to them as a lovely song of one that hath a pleasant voice, and can play [Page 406] well upon an instrument. Hee meaneth, that they made the like use of the Prophet, that a man would do of a minstrell, and they heard his sermons, as a man would heare a plaie. Thus the Lord censured those hot profes­sors among the Jews: and the like censure agreeth well to the speculative and talking hearers, of our dayes. They, that frequent Lectures, and flock after sermons, and gape after the preachers words; and yet, when they are gone home, are as ready to slander their neighbours, and as forward to speake evill of Government, and as watchfull to deceive Cu­stomers, &c. as ever they were before: these bee the [Page 407] hypocriticall Hearers, that Ezekiell speaketh of, who shew much love with their mouths, but their hearts go after their unlawfull lusts; and these be the deceitfull hearers, of whom S. Iames saith, that they deceive themselves. And of these I may say, They make no bet­ter use of a preacher, then a man would do of a min­strell: that is, to delight themselves with his voice, but not to follow his di­rection.

2. Ex. The second ex­ample, that fitteth this pur­pose, is that in Ezekiell chap. 14. set downe at large in many verses together: but summarily comprised in the 7, and 8. verses. The words [Page 408] are; Every one—which sepa­rateth himselfe from me, and setteth up his idol in his heart, and putteth the stumbling block of his iniquitie before his face, and cometh to a Prophet to en­quire of him concerning mee; I the Lord will answere him by my selfe. And I will set my face against that man, and will make him a signe & a proverb. &c. In this passage there are two things considerable: (1.) A case propounded con­cerning the people. And (2) the answer that God maketh unto it. The case is this; It is supposed, that a man doth not only repaire to the Pro­phets Sermons in publick, but besides goeth to him in privat, and asketh his di­rection in points of religion [Page 409] and Gods service: and yet this man setteth up an idol in his heart, and a stumbling block before his face: that is, he hath some one thing or other that he maketh his idol, loving and adoring it, & looking towards it, as the desire of his eyes, more then he loveth or adoreth the true God, whose word he cometh to enquire after. This is the case. Now the an­swer that God giveth here­unto, is, I will answere him by my selfe, I will set my face against him, &c. Applie wee this to our times, & it is thus much in effect. They, that pretend to be more zelous & religious then other men be; these do not only come to heare our sermons in pu­blik, [Page 410] but they desire also to have our counsell in pri­vat, and propound cases of conscience, desiring our di­rection therein. And it is a commendable course, and a ready way to gaine know­ledge and understanding by. But if such a man, thus zelous in his way, do not­withstanding set up an idol in his heart; that is, if he have a purpose, or do live in any knowen sinne against his conscience. God will meete with that man in his anger, and cut him off with the wicked, that never en­quired after God.

3. Ex. A third example may be that spoken of by our Saviour, Luk. 13.26. They shall say unto me, (saith [Page 411] our Lord) we have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not, whence ye are, depart from me all ye workers of ini­quitie. And (as it is Matt. 7.22.) Many will say to me in that day (of the great judg­ment,) Lord, Lord, have we not prophecied in thy name? and in thy name have cast out divels? and in thy name have done many wonderfull works? And then I will professe unto them, I never knew you: depart from mee, ye that work iniquity. Here I consider two things. (1) What these great pretenders to religion did alledge for themselves, and that was, that they had heard CHRIST himselfe [Page 412] preaching unto them in his own person; yea that them­selves did preach in his name, and (which is yet more) in his name had cast out divels. And hereupon they thought that they had a speciall interest in Christ and his Kingdome. (2.) I consider what our LORD answered to these allegati­ons; hee denieth not, but that it was true, that they had heard CHRIST prea­ching among them, and that they had taught and done miracles in his name: all this he grants to be true. But he denieth, that for any or all of these, they had any right in him or in his Kingdome; I never knew you; depart from me. And why? why, even [Page 413] because ye are workers of ini­quity. The application here­of is obvious and easy. If men be workers of iniquity, that is, if they live in any knowen sinne which they will not presently forsake; no hearing of Gods word, though CHRIST himselfe were the preacher; nor no preaching of Gods word, though themselves were ho­nored with that holy cal­ling; no, nor no casting out of divels, as some even in our daies have pretended to do: neither any, nor all of these things, can gaine them a title to heaven, or a right to blessednesse & eter­nall life. Let every good Christian then take heede, that himselfe be not caried [Page 414] away, with errour of the wicked; who think highly of themselves for their hea­ring of Sermons, and rea­ding of Scriptures, and rea­soning of religion. These are good, if they be well used, that is, if they be made to serve as meanes of pietie and a godly life: if they make us more just, & more sober, and more peaceable, and more charitable, and more conscionable in all our wayes and dealings; then they are the blessings of God, and prepare men by holinesse to a blessed life. But if they bee separated from sanctitie and a godly life; then the curse atten­deth them, Depart from mee ye workers of iniquity; and, [Page 415] Go ye cursed into everlasting fire, prepared for the divell and his Angels: from which God will deliver all them, that feare and serve him.

Vse 2. Seeing Hearing is of no further use, then as it fitteth us for doing; hence we have a good rule to judge of the goodnesse of a Ser­mon by. For if hearing be no more worth then as it fur­thereth us to doing: then preaching is of as litle worth, if it bee not fitted for the same end. The reason is, because preaching and hea­ring, are both of them or­dained for the same end: nor would there be any use of preaching if there were no neede of hearing. No man ever preached to an in­fant, [Page 416] because he wanteth wit to learn what is taught; nor will any man ever preach to the glorified soules, that bee in heaven, because they have no neede of teaching. Preaching onely is for this purpose, that men, who haue neede of instruction, may learne and make use of what is taught. And there­fore, if that hearing bee vaine, which doth not further a godly life, then that preaching is no better then babling, which is not fit to beget godlinesse and vertue. And this note yeel­deth us two practicall rules; one for the Preacher, and an other for the Hearers.

1. Rule. The rule for the Preacher is this, that in fra­ming [Page 417] and composing of his Sermon, he should aime at the peoples profiting in an holy life: & all his thoughts and words should be such, as may worke men to the obedience of Gods Law.

For confirmation hereof wee have Gods owne ex­ample. Isa. 48.17. I am the LORD thy God, (saith hee) which teacheth thee to profit, and leadeth thee by the way, that thou shouldest goe. I note two things. (1.) When hee saith, I am the Lord, which teacheth thee, hee professeth himselfe to bee a preacher, whose office is to teach men the way of eternall life. And (2.) when he saith, I am the Lord which teacheth to profit: the word is [...] that is, as [Page 418] Montanus rendereth it, [ad proficiendum,] so as thou majest profit by it, or, as the vulgar readeth it more plainely, though not so li­terally, [docens te utilia] which teacheth thee profitable things; or, as Piscator para­phraseth it, [apta ad prodes­sendum,] such things as are apt or fit to profit them, in good­nesse. And this, as aCorn. à Lapides. Lear­ned Writer enlargeth the sense is, as if he should say, [non curiosa, non vana, non pomposa, & plausum cap­tantia.] I teach thee, not curiosities, not vanities, not florishes, and such things as may gain praises and applause: but I teach thee, (saith the Lord Almighty) such things, as may bee for thy safety here, [Page 419] and thy salvation hereafter. Thus the wise Lord, the great Pastor and shepheard of our soules, hath left us an example, that we who are Pastors in his Church, should follow his steps. And in these steps did the blessed Apostle tread, who in discharge of his duty, could say to his Scholars, I have kept back nothing that was profitable unto you. Act. 20.20. & v. 27. I have not shunned to declare unto you all the counsell of God. In w^ch sentences put together, it is worth the no­ting, that first he saith, he kept back nothing that was profita­ble, & then, saying the same thing over again, that he de­clared unto them, all the coun­sell of God. And hence the collection is easie, that there­fore [Page 420] the whole counsell of God, w^ch is to be declared & preached unto the people, is onely of such things, as are profitable to happinesse and a blessed life. And now, if any desire to know what these profitable things were, which he used to preach to Gods people; himselfe hath tould us elswhere, that the summe of his Sermons was, that men should repent, and turne to God, and do works meete for repentance. Act. 26.20. And Tit. 2.12. That deny­ing ungodlines, and worldly lusts, they should live soberly and righteously and godlily in this present world: Soberly, by moderation in the use of temporall comforts; and righteously, by just and faire [Page 421] dealing among men; and godlily, by serving God in the holy duties of religion. These were the profitable things which God taught the people of Israel, and the Apostle preached in the Christian Church.

And we that be the prea­chers of Gods word, and dispensers of his mysteries, ought both to imitate God as dear children, Ephes. 5.1. and to be followers of the A­postle, as hee is of CHRIST. 1 Cor. 11.1. And more par­ticularly, as God himselfe taught his people profitable things; and as S. Paul taught his Auditors, to repent and turne unto God, and do works meet for repentance, and that they should live so­berly [Page 422] and righteously, and godlily in this present world: So our Sermons, both for the matter and the maner of them, should be such as that the Hearers may profit in piety and a godly life, and by serving God in holinesse and righ­teousnesse, may be brought to heaven & eternall glory. And therefore, when wee are at our Studies, framing our Sermons in privat, and when we are about to utter them in publik; wee should reflect our thoughts upon every part or passage of our meditations, questioning with our hearts (God and our owne consciences being the Judges of our thoughts;) whether such a point in the [Page 423] Sermon, or such a sentence in our discourse, be apt to minister grace to the hearts of the hearers; and such as may further them in the du­ties of a good life, and in one kinde or other help forward their salvation and happinesse. And if we finde any thing more then this, or otherwise then thus, wee may and ought to blot out that, and cast it away as be­ing either pernicious, or at the best, but superfluous and idle. This course, if wee hold both in penning of our Sermons and in delivering of them; we shall approve our selves as good Ministers of JESUS CHRIST, and may in so doing both save our selves, and them [Page 424] that heare us. God direct both our hearts, & tongues, so to preach CHRIST, that we prove our selves to bee the servants of our people for JESUS sake.

2. Rule. The second rule is for the Hearers: and that is, that because a Sermon is no more worth then so farre as it furthereth men to an holy life; therefore they should desire to heare such Sermons, and ever judge them best, by which them­selves may be made better. This rule is to be the more regarded, because in all ages it hath beene so much neg­lected. For first looke into the olde Testament, and consider the times before our Lords Incarnation; and [Page 425] there ye shall finde that the people of those times were rebellious, lying children, that would not heare the Law of the Lord. They said to the Seers, See not; and to the Prophets, Prophecie not unto us right things. Speake unto us smooth things, Prophecie deceits. Is. 30.10. And if a man walking in the spirit, and falsehood, do lie, saying, I will prophecie unto thee of wine & of strong drink, hee shall even bee the Prophet of this people. So saith the Prophet Mic. 2.11. and he meaneth, that if a man should pretend to be sent of God, and take upon him the office of a preacher; and should withall preach libertie for their lusts, and a freedome to follow their [Page 426] owne wills: this would be the onely man in their esteeme and reckoning They would praise him and paie him, and follow him from towne to towne, and from one parish to an other. Againe, looke into the new Testament; and there yee shall heare our Lord telling the men of his time; I am come in my Fathers name, and ye receive me not: if an other shall come in his own name, him ye will receive. Ioh. 5.43. And S. Paul telleth us of after­times, that men would not endure sound doctrine, but af­ter their own lusts would heap to themselves teachers, having itching eares; and would turn away their ears from the truth, & would be turned unto fables. [Page 427] 2 Tim. 4.3, 4. Where (1.) when he saith, Having itch­ing eares; he meaneth, that they delight to have their eares tickled with such speeches, as may please the fansie: as on the contratie the Poet saith of unpleasing speeches,Quid opus est teneras mordaci radere vero Auricu­las? that they bite and grate the eares of men. (2.) When hee saith, that they desire, Teachers after their owne lusts, he meaneth they desire such, as will preach what they please, and will say that is truth, which themselves fansie to be so, or at least, which they wish were so. (3.) When he saith of these men, that they heape such Teachers; he intimateth that they are not contented with one or two, such as [Page 428] God and the Church hath appointed to bee their Pa­stors, but they runne from place to place, and single out such men for their masters, as is agreable to their owne humors. This the Apostle did fortell of the later times: and into these times are we now fallen.

For first same there bee, who delight in fine phrases, and wittie turnings: and if they heare such a one, they entertaine him with Hems of applause. But when Leo­sthenes made such a like wordie speech, [...]. Plu­tarch. Apoph. to the Athe­nians, Phocion said his words were like the Cypresse tree, which is goodly and faire to see to, but beareth no fruit. And so, I think, the men [Page 429] who most admire such flo­rishes of witt, can hardly say what fruit of godlines they finde in them. Others de­light in men, that do glance at autoritie, and in a can­ting kinde of language, which their followers know whereto it tendeth, do nible at the orders of our Church, and the Govern­ment of the present State. Such a man, if he bee once heard speake in a pulpit, is followed all the town over. Nor is it any marvell: for it hath beene found true in all ages, that nothing is more pleasing to the multitude, then to heare themselves flattered, & their superiours traduced and slandered. See an exāple in Absalom, & the [Page 430] people of that time. Absalom (saith the Text) rose up earely, and stood by the side of the gate. And it was so, that when any man, that had a con­troversie, came to the King for judgment; then Absalom called unto him and said—See, thy matters are good and right, but there is no man deputed of the King to heare thee, Absalom said moreover. Oh that I were made a Iudge in the land, that every man, that hath any suite or cause, might come to mee and I would do him justice, &c. So Absalom stole the hearts of the men of Israel. 2 Sam. 15:2, 3, 4, 5, 6. In this Scripture wee may note two things, (1.) the practice that Absalom used: and (2.) the successe that it found. His practice [Page 431] was in three things. 1. Hee flattered the Commons, See, thy matters are right, and ver. 5. he gave them his hand. 2. Hee accused the Govern­ment, There is no man (saith hee) deputed of the King to heare thee; Hee meaneth there was no man, to decide his cause and to do him justice: He did not, nor could not for shame say, that the King did them any injustice; but by accusing his officers, and complaining of those that were about him, he brought the Kings Government into dislike with the people. 3. Hee wished for better Coun­sellors and Judges, that would right the poore Com­mons; Oh that I were made [Page 432] Iudge in the land, that men might come to me, and I would do them justice. Such like was the practice of Absalom. (2.) But how succeeded it? why, he stole away the hearts of the people, made them ill affected to the State, and the conspiracie was strong: for the people increased conti­nually with Absalom, as it is ver. 12. Thus it was in times past: we cannot expect any other thing in our dayes, but that if men of place, es­pecially if preachers shall shew themselves popular, humoring the people and slandering the State, this will bee a pleasing way to the multitude: and if a King were as good as David, and Bishops as good as the Apo­stles, [Page 433] this course would steale away the hearts of the people, from the obe­dience of King and State. And it is the great iniquitie of the common sort, that they delight in such per­verse Teachers. Such men are here to be admonished, that when they come from such Sermons, they think with themselves, how they have thereby profited in grace and goodnesse; what good duty they have learned to performe, what sin they have learned to subdue, or what rule they have learned to better their lifes by. I onely add this more, that if they or if any man be not edified by our Sermons, and made more holy and more [Page 434] just and more sober; then is our preaching in vaine, and their hearing is in vaine, & in vaine it is to them, that God reveiled his will to the world: and better it were that Preachers were dumb, and people were deafe, then that they should abuse Gods word, in such a vaine man­ner.

Vse 3. Seeing hearing, and learning, and knowing of Gods word, is only so farre good, as it helpeth us to do what God doth command; but Doing of Gods word is acceptable in it selfe, and by it selfe profitable, as an immediat condition, for en­trance into Gods Kingdom: hence wee learne, how ne­cessary the keeping of Gods [Page 435] word and commandements is. The young man in the Gospell asked of our Savi­our, Good master, what good thing shall I do, that I may have eternall life? and our Lord answered him, If thou wilt enter into life, keepe the commandements. Matt. 19.16, 17. David asked of God, Lord, who shall abide in thy Tabernacle, & who shall dwell in thy holy hill? and the Lord answered him, Hee that walketh uprightly and worketh righteousnesse, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doth evil to his neighbour, &c. Ps. 15.1, 2, &c. And so ask of Isai, how yee may fast to please God; and hee will answere, It is to loose the [Page 436] bands of wickednesse, to undoe the heavie burdens, and to let the oppressed go free—to deale thy bread to the hungrie, to bring the poore, that are cast out, to thy house, when thou seest a naked man, to cover him, &c. Is. 58.6, 7. Ask of Micah, Wherewith thou shalt come before God, to please him: and he will answere, What doth the Lord require of thee: but to do justly, and to love mercie? &c. Micah. 6.6, 8. Ask of S. Peter, who it is, that is accepted of God; & he will answere, It is he that feareth God and worketh righteous­nesse. Act. 10.34. Ask of an Angell from heaven, who is a blessed man, and he will answere, Blessed are they, which do his commandements, [Page 437] that they may have right to the tree of life, and may enter in, through the gates into the Citie. Apoc. 22.14. And what­soever other like question ye shall ask, the Scriptures will still give you the like answere. It is not inough to heare the word: for hearers, if they be not doers also, de­ceive themselves. Iam. 1.22. It is not inough to know Gods will: for the servant that knoweth his masters will, and doeth it not, shall be beaten with many stripes. Luk. 12.47. It is not inough to professe CHRIST with great zele: for not every one, that saith, Lord, Lord, shall enter into the Kingdome of heaven, but hee that doeth the will of my Fa­ther, which is in heaven, saith [Page 438] our Saviour. Matt. 7.21. It is not inough to fast for sin: for to them who fasted to strife and debate, and to smite with the fist of wickednesse, it was said from heaven, yee shall not fast, as ye do this day, to make your voice to be heard on high. Is. 58.4. It is not inough to preach the Gospel: for if a man do not keep under his body, and bring it in sub­jection, after he hath preached unto others, himself may prove a cast-away. 1 Cor. 9.27. Fi­nally, it is not inough to prophecie, and work mi­racles, and cast out divels: for unto many such Christ will say at the last day, I never knew you, depart from mee, yee workers of iniquitie. Matt. 7.22, 23. In all which [Page 439] speeches and sayings, there is still walking and working and doing: and without do­ing of good, there is no ob­taining of life. Therefore, deare Christians, what ever yee do else, be sure yee do Gods will, and keepe his commandements: do your duty to God, by performing his services of religion; do your duty to men, by ob­serving justice and true dea­ling; do your dutie to your selfes, by watching over your owne soules, that yee may take all opportunities of well-doing. This do, and your soules shall live. And so I end these Meditations with the words of the Text, Blessed are they, that heare the word of God and keepe it.

CAP. X.

Cap. 10 OUR Saviour here giveth us a Ca­veat 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 [Page 447] he commandeth the due ma­ner of doing it also. For ex­ample, hee doth not onely command us to pray but re­quireth 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 rea­ding 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 ap­plause [Page 448] 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 be­seemeth 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 chere­fulnesse. Ro. 12.6. Moreover, when the Apostle saith, The Law is good, if it be used law­fully. 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 [Page 449] 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 la­bour & misse of his reward. By all this it appeareth, that God doth not onely com­mand the matter of good duties, but the right maner of doing them also. It fol­loweth, 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 circum­stances, [Page 450] 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 multi­tude of your sacrifices unto me, saith the Lord? I am full of the burnt offerings of rams, & the fat of fed beasts: and I de­light not in the blood of bul­locks, 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 Sab­baths, the calling of assemblies I cannot away with: it is ini­quitie, even the solemne mee­ting. Your new Moones and your appointed feasts my soule hateth: they are a trouble unto [Page 451] 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 parti­culars: (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 enter­tainment, that God gave to these services of pietie and [Page 452] religion: and that is 1. he renounceth them, as none of his services; Who (saith he) required these things at your hands? 2. He complai­neth 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 [Page 453] duties found at Gods hands. (3.) Consider the reason, why God accepted no bet­ter 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 in­tendment of the whole speech is this, that this peo­ple 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 [Page 454] of his owne prescribing. And what here is said of sa­crifices and Sabbaths & Fe­stivall 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 conclu­sion 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 con­ditions, 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 [Page 455] works contained in his Law, though void of all true de­votion in the heart, and without the circumstances due to such workes. Such were the Jews of olde time. They said unto God; Where­fore 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 la­bours. 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 [Page 456] 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 accor­ding 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 be­cause they fasted: he onely chalengeth them for doing it amisse. For whereas a fa­sting day should bee spent in humiliation and sorow, they on their fasting day [Page 457] 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 de­bate, 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 Cen­sure 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 [Page 458] 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 irreli­gious life. Ieremy saith the [Page 459] 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 [Page 460] 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 perfor­mances, They trusted in lying words, saying, Wee are deli­vered, &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 ly­ing 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 bet­ter, [Page 461] 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 there­fore 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 Pa­pists 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, [Page 462] any thing lesse or more ex­cusable, who detesting the superstitions of the Papists, do but change theirs for an other superstition of their own: such I meane, as mea­sure 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 fin­ger ends. These, if they heare often, & pray much, & repeate Sermons at home, they think they are highly in Gods favour; though with­all they slander their neigh­bours, and revile their Go­vernours, and condemne all for reprobats, that dance not after their pipe. I speake [Page 463] not this to cast any aspersi­on on those holy duties of hearing and praying and re­counting 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 hea­ring and praying and repea­ting; when I tax the hypo­crits of our time, for per­verting these good works to a bad end. I would have all of us to honour God by [Page 464] these duties, and not to dis­honour 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 belon­ging or required in such a work. Now, to speak more distinctly, there are three conditions required in every good work: 1. That it pro­ceede from a cleare consci­ence, 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 [Page 465] 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 pertai­neth not to thee, to professe religion, seeing thou doest not practice it. And so if any man having a polluted con­science, 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 [Page 466] 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 blasphe­mest 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 un­manerly guest in the Gospel, Friend, how camest thou in hither, not having on a wed­ding garment? Matt. 22.11. Nor is this all: it followeth [Page 467] 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 out­ward services of religion, while they have consciences within defiled with knowen sin. The application here­of 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,Exod. 30 19, 21. 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 in­justice [Page 468] and wrong; and then he would offer up his sacri­fices 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 prea­ched, and to offer up our prayers and praises to his name. A polluted heart can­not 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 lo­veth a cherefull Giver. 2 Cor. 9.7. And so I may say, God loveth a cherefull hearer, and a cherefull receiver, and [Page 469] a cherefull Petitioner, and a cherefull doer in all his ser­vices. But when men per­formed not heartie obedi­ence; 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 remo­ved their heart farre from me: Therefore, behold, I will pro­ceede 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 [Page 470] board with his bodily pre­sence; and in the mean­while send his heart an other way, either not min­ding, 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 applicati­on, 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 [Page 471] 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 Plutar, in vita Julii Cae­sar. pag. 737. Val. Max. l. 1. cap. 6. num. 13. 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 [Page 472] 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 gi­veth; 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? [Page 473] 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 ap­plause 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 rewar­dable by the Almighty. And hereof we should make this application to our selves; [Page 474] 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 ser­vices, 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 perfor­mances; so that nothing which wee doe for Gods glory, but will prove to be [Page 475] 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.

Cap. 11 OUR LORD in say­ing, 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 [Page 477] foure sorts there recited 3. are like bad ground, which bringeth forth no fruit to per­fection. 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 ju­stified. 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 [Page 478] he shall say, I tell you, I know you not whence ye are; depart from me all ye workers of ini­quity. 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 [Page 479] 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 dan­ger.

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

I. The first are heedlesse and negligent hearers: and [Page 480] 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 declara­tion, 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 [Page 481] 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 er­rour may be amended: and that is in these words, Heare and looke; by which he mea­neth 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 prin­ciples of the Oracles of God, [Page 482] 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 re­proved them: but hee mea­neth their wilfull carelesse­nesse and negligence, by reason whereof scarse could any thing bee beaten into their heads. (2.) Hee bla­meth them, that they pro­fited not by the word prea­ched, as they might and should have done. For con­sidering the meanes that was afforded them, and the time that they enjoyed it, they might become Tea­chers, if they had beene at­tentive [Page 483] hearers; Whereas now by reason of their ne­gligence they had need to bee catechized in the first principles. The summe is, They were negligent in hearing: and therefore con­tinued 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 merchan­dizing, or our bargaining, or our husbandrie, or our busi­nesse 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 [Page 484] 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 there­fore when our Saviour said, Take heed how ye heare, he meant among other things, that wee should beware of negligence in our hea­ring.

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 [Page 485] 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 de­light.

1. They that will not abide any doctrine, which twharteth their received o­pinions. Such were the Jews, of whom wee reade, that when Paul spake unto them in the Hebrew tongue, they kept the more silence, be­cause by this hee seemed the better affected to their nation. But when he tould them, that GOD bade him, Depart from Ierusa­lem; because hee would send [Page 486] him farre thence to the Gen­tiles: the Text saith, that they gave him audience unto that word; but then they lif­ted 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 Pha­rises, of whom wee reade, that they joyned with the Sadduces to accuse Paul: but when Paul had once said,Act. 23 6, 9. Men and brethren, I am a Pharisee, the sonne of a Pharisee; of the hope and Re­surrection of the dead I am called in question: the Pha­risees perceiving that Paul tooke their part against the Sadduces, whose enemies they were, then they chan­ged their note, and, Wee [Page 487] 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 ac­cepted 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, [Page 488] I have met with some Pa­pists, 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 Non-nulli in illius (Lu­theri) di­ctis aut factis ali­quid ar­gui om­nino pati nequesit, & siquis hoc face­re aude­at, cum statim impietatis reum declamitando peragunt. Camerar. in vita Phil. Melancth. pag. 239. Camerarius saith, who was well acquainted with their maners, if any man did question, what he had af­firmed, they esteemed him as an enemie to God and true religion: Iis videndum, ne praestantissimi atque summi viri bonam existimationem, tribuendo nimium, diminuere vide antur. Camer. ibid. by which [Page 489] 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 elo­quent a Preacher as Viret was,Si ve­niret S. Paulus qui eadē horâ cō ­cionare­tur, qua & Calvinus; ego, relicto Paulo audirem Calvinum, Zanch, Epist. Nuncupat. ad Senat. Antuerp. praefixa Mis­cellaneis priorib. circa medium. He plainely professed, If S. Paul should preach at [Page 490] the same houre, that Calvin doth, I would leave Paul to heare Calvin. By which example hee Hoc exempli causâ re­ferre vo­lui, ut quônam tandem rapiātur, qui prae­stantes viros ni­mium admiran­tur, ostē ­derem. Ex ho­minibus in summa faciunt sibi Deos &c Zāch. ibid. 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 wel­come 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 Ter­uill. A po­log. ca. 6. num. 55. pag 30. Tertullian did of the [Page 491] heathenish Romans, who forbade the making of any new God, but such as the Senat did approve: [Apud vos de humano arbitratu divi­nitas 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 de­rogation to Gods glory: against which our Saviour giveth this caveat, Call no [Page 492] man father upon earth; for one is your father, which is in heaven. Nor bee yee called ma­sters; 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 be­leeve 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 re­proveth the Corinthians, as carnall men, because they [Page 493] 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 mini­sters, by whom ye have belee­ved, 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 prea­ched unto them, searched the [Page 494] 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 ex­amine them, before we ac­cept them, and search the Scriptures, to consider whe­ther that, which he speak­eth, 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 dis­posed, as these Bereans were, that is, men of noble and free spirits, not servilly addicted to any without reason. Sal­vianus, an ancient and lear­ned writer doth ascribe the cause of this partiall follow­ing [Page 495] of men, to weaknesse of judgement, & want of con­sideration.Tam imbecilla sunt judi­cia hujus tēporis, ac paene, tā nulla; ut hi qui legunt, non tam conside­rent quid legant, quàm cujus le­gant: nec tam di­ctionis vim at (que) virtutem, quàm dictatoris cogitent dign [...] ta­tem Sal­v [...]an. contra Avarit. epist. ad Salonium pag. 9. 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 au­toritie of the speaker. But Lu­dovicus Vives, a late learned men, laieth the fault of this error upon the factious minds of men, who partial­ly addict themselves to one side,Videmus hodie rem potiùs affectibus geri, sicut in partibus & factionibus Civitatum, quàm ratione & judicio. Sic Ju­daeus adhaeret mordicus suae secta: sic Saracenus & caeteri; quoniam eas à parentibus acceperunt. Nec excu­tiunt quò meus & ratio, si aprè in confilium adhiberentur, eos essent tandem perducturae. Ludov. Vives de Verit. Fidei in praef. vide & pag. 357. Now a dayes, (saith [Page 496] 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 adhe­reth 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 ad­mitted for counsellors, to ad­vise with. We may well joyne both these causes together, and say that faction and si­ding in matters of religion doth so possesse mens minds, that they give not them­selves leave, to use reason and judgement, for discer­ning of the truth. For, as Tullie observed long agoe, [Page 497] theObest plerūque iis qui discere volunt, autoritas corū, qui se docere profiten­tur. desi­nūt enim suum ju­diciū ad­hibere: id habent ratum, quod ab eo, quem probant, judicatū vident. Cicer. de nat. Deo­rū, paulò post prin­cipium, pag. 197. lin. 4. and multas falsas & malas opinio­nes, bene volenti [...] erga di­centes eorumque apud nos autoritate inducti in errorem, ample­ctimur. Plutarch. de Auditione pag. 41. autority of the Teacher doth many times hinder the profiting of his Scholars. For while they take all for good, which he saith, [desinunt ad­hibere judicium suum,] they forbeare to use their owne judg­ment. Nor, saith he, was it a commendable practice in the Pythagorians, who being demanded a reason of their sayings, alledged the auto­rity 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 [Page 498] 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 par­tiall 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 tan­gere, touch that and ye touch the aple of their eie. Such a one was Herod, who heard [Page 499] 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 di­rections, 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 de­void of reason. But it is the [Page 500] 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 Pro­phecy not right things, 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 fa­vours from them: but if any would sing a Nightingalls song, and speak that which either might countenance, or did not controll their ill-dealings, [Page 501] hee was the man that carried away all the fa­vour. And like to these were those of whom Micah spea­keth; If a man (saith hee) walking in the spirit and false­hood, do lie, saying, I will pro­phecy 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 [Page 502] man lightly, but will bee glad to heare that sin gently handled, wherewith him­selfe is delighted. Of Ahab wee read that hee hated Mi­caiah, because he never pro­phecied 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 privi­ledged [Page 503] 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 dis­pleasure 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; [Page 504] 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, [Page 505] but the King and his Cour­tiers 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 husband­man, 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 Noble­man, 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 priviled­ged from reproof.

2. The second example is in Balak the King of Moab. Of him we read that he sent [Page 506] for Balaam to curse the peo­ple of God. But Balaam re­fused 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 ene­mies, and behold thou hast al­together 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 pre­ferment; I thought to promote thee to great honour. (2.) Why he withdrew his hand, and [Page 507] 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 [Page 508] 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 submis­sion, but what pleaseth themselves: men, who come not to learne of the Prea­cher, 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 great­nes, & others for their boun­tie exempt themselves from just reproofe, which is one task that the Preacher hath to performe in Gods name. These then are all of them [Page 509] partiall hearers, and there­for bad hearers, because they refuse to learne what God doth cōmand the Preacher to teach them. And conse­quently, when our Saviour said, Take heede how ye heare, hee meant among other things, that we should be­ware of partiality in our hea­ring; 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 for­gate his owne dreame. For [Page 510] God had sent him a dreame to instruct him in things be­longing to his state & King­dome; but before the mor­ning 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 Ne­buchadnezzar; 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 [Page 511] 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 him­selfe no meanes to performe it. And therefore in Scrip­ture phrase to forget God, and his commandements, is as much as to neglect both him and them: as,Psal. 119.139. when David saith, My Zele hath consumed me, because mine enemies have [Page 512] forgetten thy words; he mea­neth 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 delive­red us by the Apostle, where he saith, We ought to give the more earnest heed to the things, which wee have heard, lest at [Page 513] any time wee should let them slipp. Heb. 2.1. The word is, [...], 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 hea­rers to leaking vessels: be­cause 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 [Page 514] our Lord said, Take heed how ye heare, he meant we should bee ware, that wee bee not carelesse and forgetfull hea­rers.

IIII. A fourth sort of bad hearers are wanton or sensuall hearers; such as de­sire to have their eares tick­led with fine phrases, rather then their soules setled with holesome doctrine. Such hearers were the A­thenians, 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 ano­ther—saying, Come, I pray [Page 515] 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 peo­ple 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 inAug. confess. l. 5. c. 13, & 14▪ pag. 43. S. Aug. before his conversion: he went to hear S. Ambrose: not [Page 516] for any care of his doctrine, but for love to his eloquence and rhetorike. And such also was the fault of those Monks of whomQ [...]m fratribus quibus­dam de rebus ne­cessariis ac spiri­tualibus disputa­ [...]et, eos (que) videret lethaeo quodam sopore demergi; otiosam repente fa [...]ulam introdux­it, &c. Cassian. de Instit. li 5 c. 31. See Eras. Chiliad. p. 325. de Asin um [...]ra. Cassian repor­teth, 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, be­gan 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 atten­tion. And not much unlike is the fault of many in our daies. For some like no Ser­mons, but such as are stuffed with fine words and abound with wittie turnings, which make musick to the eares; [Page 517] like the gallants of our time, who like no clothes, but those which are cut and jag­ged, 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 un­worthy of their noting. These kind of hearersPlutarch. de audit. p. 41. Plu­tarch compareth to women, who gather out of their gar­dens such flowers, as may make a nosegay, or adorne the windows of their house: and I may not unfitly com­pare them to some Gentle­men among us, who with great cost and care plant Tulips and strange flowers, which delight the eie with [Page 518] varietie of colours, but re­spect 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 ho­ney, 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 unplea­sant relish with it. If men then, in hearing of Sermons, [Page 519] respect the tickling of the eare with fine words, rather then the stablishing of the soule with holesome do­ctrine; 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 be­ware 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 fruit­lesse 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.

[Page 520]1. Proud men I call such, who when they know what God commandeth, and are in conscience convinced of the truth; yet will not sub­mit 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 some­what more shamefast then they, are those other menti­oned [Page 521] 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 Ioha­nan, and all the proud men, saying to Ieremiah, Thou spea­kest 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 Pro­phet, note, (1.) the diffe­rence betweene these two sorts of men: the first are peremptory and plaine, We [Page 522] will not hearken, say they; but the latter maketh an ex­cuse, though an unjust one, Thou speakest falsely, say they to the Prophet: and, The Lord hath not sent thee, &c. (2.) Consider their agree­ment 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 obey­eth 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 [Page 523] proud men the Prophet cal­leth thē, because they durst withstand Gods word, when it is evidently declared unto them. And so in our dayes, wee have some that are pe­remptory, and say they will do it the rather, because the Preacher prateth so much a­gainst them. Others are more manerly in making of excuses; sometimes they al­ledge danger, and some­times their care for wife and children, and sometimes oc­currences of necessary busi­nesses, and such other rea­sons, like the guests in the Gospel, who thought them­selves excused because they had maried a wife, and bought a yoke of oxen, and purchased a piece of Land. But of all [Page 524] it is true, that they may rightly be called proud men, if they presume to disobey when Gods will is made manifest to their conscien­ces. And therefore it is that David calleth the sinnes of such men,Sub­stantive positum significat peccata, quae quis sci­ens ac volens-perpetrat Sch [...]ndl. Pentagl. in verbo [...] [...] that is, word for word, Prides or proud sinnes, which for per­spicuity sake, is rendred in our Bibles, presumptuous sins, and they in the Text are op­posed to secret sinnes, or sins of ignorance and inadver­tencie. Who can understand his errours? saith David, cleanse thou mee from secret faults. Keepe back thy ser­vant also from presumptuous sinnes; let them not have do­minion over me: then shall I be upright, and I shall be inno­cent [Page 525] from the great transgres­sion, 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 cu­stome, 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 a­way about their other occa­sions, [Page 526] 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 ac­cording 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 Reli­gion. And of these and all others who disobey the Gos­pel, and do not bring forth fruits of obedience, I say [Page 527] 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 immedi­atly 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 hea­ring, when men heare and doe not.

Thus I have gone through the severall sorts of bad hea­rers. I now desire every Christian, that shall vouch­safe [Page 528] 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 salva­tion 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 la­bour 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 hi­therto I have spoken. Let every Christian then in the [Page 529] feare of God, examine his owne heart, whether hee have beene either a negli­gent, or a partiall, or a sen­suall, 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 remem­ber the words of the Text, Take heed how yee heare.

CAP. XII.

Cap. 12 VVHen our Lord saith, Take heede how yee heare, he doth not onely sig­nifie that there is danger in hearing amisse; but also doth implie, that by heedful­nesse we may avoid the dan­ger, 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 [Page 531] place to consider, that this heedfulnesse includeth two things; Consideration, and Execution. Consideration sear­cheth 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 [...], See, looke, or take heed, doth naturally import. And the later of them is implied in the intention of the speaker. For searching after availe­able meanes is vaine with­out making use of them after they are found. And there­fore, when our Lord said, Take heed how yee heare, hee [Page 532] meant that wee should con­sider 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 accor­dingly, that our speculation may be seconded by our pra­ctice. For our better directi­on wherein, we are to con­sider of foure sorts of duties necessary for this purpose. The first are duties going before our hearing; the se­cond 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 be­gin [Page 533] 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 Sow­er, 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 [Page 534] 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 har­dened by often treading up­on [Page 535] it; it will not open or un­close 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 sprin­ging. It is then a point of necessary observation, that if we will heare with profit, we prepare our hearts afore­hand, 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.

[Page 536]I. The first preparative dutie is, that wee put off Worldly businesses, and em­ptie our soules of earth­ly thoughts, which either might take up our time due to this worke, or distract our mindes in the perfor­mance 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 pre­paring 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 [Page] 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 shouldExod. 16.23. 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,Matt. 27 6 [...]. & Luk. 23.54. the preparation of the Sabbath. Some have thought, that this was a peculiar title of [Page 338] 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 thatJoh. 19.31. Sabbath day was an high day; so this prepara­tion 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 be­fore. And soPara­sceve 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 fe­riam 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, appella­ba [...], &c. Antiq. Liturg. tom. 2. de feria sexta, pag. 925. Vide Ca aeū in Cassian. Instit. lib. 5. cap. 24 pag. 12. learned men [Page 539] generally do affirm. Answe­rably 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 cu­stome 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 Chri­stian 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 [Page 540] to advise every good Chri­stian, that before the exer­cises 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 dis­posing of the next weeks work, as if they meant to [Page 541] make the Lords day a prepa­ration day for the week fol­lowing. By which meanes, it falleth out not seldome, that such people come tardy to Church, and heare with­out attention, when they are come, and go away without profit when all is done. I like not their ri­gour 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 pre­paration is necessary, as may make us fit for the duties of [Page 542] 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, [Page 543] 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 for­ward in good duties. And consequently, if we desire, that our soules may be fresh & lively in hearing or pray­ing 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 [Page 544] not provision for the flesh, to fulfill the lusts thereof. Rom. 13.14. for by these words, Cas­sian. Inst. Ib. 5 c. 8. pag. 116. saith a good writer [non curam ejus omnimodis interdi­xit, sed ut in desideriis fieret de­negavit.] He did not forbid all care, but denied the ful­filling, of its lusts: [Volup­tuosam ademit diligentiam car­nis, gubernationem vitae ne­cessariam 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 reaso­nable 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 fa­sting [Page 545] 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 Iona­thans 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 Phili­stines. ver. 30.Effi­caciùs semper corde concipi­tur, quic­quid sen­sim & ab­sque ni­mio la­bor cor­poris in­timatur. Cassian. Collat. 14 cap. 19. pag. 651. And so in this case, sleepe and food are necessary refreshings, that wee may bee chearefull in Gods service. And the rea­son is cleare in experience. For we see that the famished body is unfit for worke, and the hungrie belly thinketh more of eating & drinking, [Page 546] then of praying or learning Gods word: and the man that is weary with long la­bour, 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 Va­tabl. in Jud. 4.21. pressus sopore prae lassitu­dine, 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 ful­nesse is a burden: and both of them disable the soule in [Page 547] her functions. For as the E­gyptian 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 drunken­nesse and cares of this life; and so that day come upon you un­awares. Luk. 21.34. This sheweth that meat & drink, if they be immoderat, are a burden to the soule. Like­wise sleepe, if it bee seaso­nable, refresheth nature and maketh men fit for their worke: but unseasonable sleepe is an hinderance to [Page 548] 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 [Page 549] 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 mode­rate and seasonable.

But in both these refresh­ings men do oftentimes of­fend: and hee that would have good of these com­forts, 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 vi­olence) that they fasted so [Page 550] long till they fainted: and therefore were reproved by the Ancient Fathers, for their austerity and rigour. But our times are not great­ly guilty of that fault. Our sinne is, that by too full fee­ding wee become unfit for holy duties. For whoredome and wine and new wine take a­way the heart, as the Prophet speaketh. Hos. 4.11. And sur­fetting, and drunkennesse, and cares of the world, do over­charge the heart, that it can­not keep watch against the great day; as our Saviour saith. Luke 21.34. The mea­ning of which speeches is, that by eating and drinking, and caring for the world ex­cessively or overmuch, the soule of man is pressed [Page 551] 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 experi­ence. For if we feed to the full on the Lords day at din­ner, wee are the worse dis­posed 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 Sa­terday night do continue [Page 552] 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 as­sured of, that they who work when they should sleepe, will sleep when they ought to work: because na­ture, 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 exerci­ses 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 [Page 553] 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 busi­nesse.

(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 [Page 554] without lingring or delay. Wee reade of Shechem Ha­mors sonne, when hee had a grant of Dinah Iacobs daugh­ter to be his wife, upon con­dition that hee and his peo­ple 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 de­light in spirituall exercises, they will take the first op­portunity and not deferre and loyter about the busi­nesse. So when Abraham was commanded to sacri­fice his son, the Text saith, noting thereby his ready o­bedience, that hee rose early in the morning, to go speedi­ly about the work. Gen. 22.3. And of Iacob, it is said in like [Page 555] sort, that to expresse his thankfulnesse for Gods mer­cies, 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 ear­ly in the morning, that they may follow strong drink. Isa. 5.11. And the inhabitants of Ierusalem, rose early and cor­rupted all their doings. Zeph. 3.7. Yea, and God himselfe, to note his hearty desire of mans salvation, saith of him­selfe, 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 [Page 556] servants the Prophets, dayly rising up early and sending them. By all which, and o­ther 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 re­proofe, because by comming late to Gods service, they may come short of his bles­sing. Esau staied so long in [Page 557] 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 sen­ses, but not such as may dull and depresse them.

[Page 558]III. The third prepara­tive duty is, that before hand wee season our minds with some holy thoughts in pri­vate, that wee may bee the better disposed to good du­ties 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 world­ly thoughts; the minde in praying and hearing, and o­ther duties will remaine the same that it was before, that is, stuffed and possessed with the thoughts and desires of the world.Quicquid ante ora­tion's ho­ram ani­ma nostra concepe­rit, neces­se est ut orantibus nobis per ingestio­nem re­cordatio­nis occur­rat. Quā ­obrem quales o­rantes vo­lumus in­veniri, ta­les nos ante ora­tionis tō ­pus pre­parare debemus. Cassian. Collat 9. c. 3. p. 50 [...] But if we turne our hearts toward God, and fixe our mindes on heavenly [Page 559] things, before wee come from home; this will dis­pose us to heavenly-min­dednesse in the publike ser­vice. 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 pre­sence 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 tur­ned upon God aforehand, we shalbe the more zealous [Page 560] in praying, and the more at­tentive in hearing, and the more forward and ready in good duties every way. This rule Solomon prescri­beth us,Ecc. 5.1. 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 pre­sence 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, [Page 561] who it is that we deale with, what it is that wee are then to do, and how wee may re­ceive 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 exerci­ses, not having heavenly mindes? and why come ye [Page 562] to stand before God, when your hearts are turned to­wards the world? These things considered, my ex­hortation is, as Daniel, Dan, 6.10 when he prayed, set open his win­dows towards Ierusalem, that he might looke toward that place, where God was, to whom he made his prayer: so when wee heare, or per­forme 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 be­fore [Page 563] 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 un­profitable to the hearers. This S. Iames teacheth us, when he saith, Lay apart all [Page 564] 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 readi­nesse, for establishing our soules in grace: and the o­ther a preparative duty, that must go before, and make way for it, and that is, that first of all we lay aside all fil­thinesse [Page 565] and naughtinesse, and sinfull lusts. For more di­stinct and clearer understan­ding of which rules, wee may consider these particu­lars 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 [...]; which according to the propriety of the Greek Tongue, no­teth the time past: and therefore is rendred by Beza in the one place, abjectis om­nibus sordibus, all filthinesse having been cast aside; and in the other, deposita omni malitia, all naughtinesse ha­ving beene laid apart; but wee in our English, keeping the idiotisme of the Greek [Page 566] which the Latin tongue can­not do, may more perspicu­ously render it thus, Having laid apart all filthinesse, and all malice, and guile, &c. But where in the second place we reade, Receive the ingraf­fed word, and, Desire the sin­cere milke of the word, the O­riginall words are, [...], and [...]: which sort of verbs Cle­nard calleth Aorists, having respect to their forme; butSylburg. Gram. Sylburgius more pro­perly and fitly, respe­cting their signification, cal­leth 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 [Page 567] of the Preter tense for their forme, yet are alwaies of the future tense for their signi­fication. For things com­manded, are not already done, but are to be done af­terward; the precept ever in nature going before the performance. And there­fore, Linacer, a learned and exact Grammarian, having first noted that all verbs of the Imperative moode are either of the present or pre­ter tense; addeth withall, Quibus tamen omnibus prate­riti formis, siquis penitiùs in­spiciat, perfectio absolutioque potiùs, quàm actio ulla praete­rita significatur; ne quis non gerendum aliquid imperari pu­tet. Those that bee Scholars know what this note mea­neth: [Page 568] 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 sin­cere 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 pre­parative duty, which maketh way for that w^ch followeth after, and the duty signified by the later word, the prin­cipall duty, for which the preparative is intended. This is the first thing, that I note in these words of the [Page 569] 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 gi­ving thē this name, he com­pareth 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 where­of is hindered by these su­perfluities of sin. (3.) When S. Peter saith, Laying aside all malice, &c. desire the sincere milk of the word, hee com­pareth Gods word to hole­some meate, and implieth hereby, that these vitious qualities of malice, &c. are [Page 570] like to corrupt humours, which doe hinder the nou­rishment 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 nourish­ment 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 dis­burden himself of the super­fluities of sinne. And this sheweth that this emptying [Page 571] out of all sinfull lusts, is a preparative duty necessary for them, that will receive good by Gods word.

This may suffice for pro­ving of the point: but yet we shall more clearely & di­stinctly understand it, if we consider what helps and fur­therances 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 understan­ding of Gods word, and the mysteries of salvation con­tained in it. And that it doth in two respects.

1. Because, sinfull lusts are as so many clouds or dark [Page 572] mists cast before our eies, which hinder us from dis­cerning of the truth, though otherwise it lye plaine be­fore our face. This is gathe­red 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 unapt­nesse 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 [Page 573] from God, therefore they could not beleeve the Gos­pell, which did not onely bring contempt with it, but did teach men willingly to beare it. By which it ap­peareth, that their vaine­glory did so blinde their eies, that they could not acknowledge the truth of the word, which was con­trary to it. And so, by the same reason, covetousnesse blindeth mens eies, that they cannot beleeve any do­ctrine, that is contrary to their profit. And wanton­nes 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 [Page 574] 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 cros­seth his prejudice, and the opinions which his Masters have instilled into him. And in a word, every sinfull pas­siō is as a cloud to darkē the understanding, that it can­not see any truth that is con­trary to that sin. And this may be one reason, why the Apostle saith, that the na­turall 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 [Page 575] by a spirituall eie, whereas the naturall man hath no eies, but carnall. But con­trariwise a cleane heart ma­keth a clear judgement, be­cause 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 dis­poseth a man to the under­standing of Gods word, be­cause his own feeling with­in himselfe, and the expe­rience that hee hath of the power of godlinesse,Ut boni vitifimus voluntate maximè constat; quam qui verâ fide induerit, facilè easdem, quae virtutem docent, artes accipiet. Quin­til. lib. 12. cap. 11. pag. 752. and the deceits of sin, will bee as a cleare Commentarie to [Page 576] the rules and doctrines of Scripture, which concerne those points. If one of us, who is a father, and consi­dereth what his owne affe­ction 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 correct­eth, even as a father the son, in whom hee delighteth. Pro. 3.12: that man would more clearely see, and more fee­lingly judge of Gods tender mercies towards his chil­dren, described in those Texts. And so he that hath had his heart wounded with [Page 577] the sting of sin, will best un­derstand that Text, A bro­ken 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 for­given you. Ephes. 4.32: and that other, Put on, (as the Elect of God, holy & beloved) bowels of mercies, kindnesse, humblenesse of minde, meek­nesse, 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. [Page 578] And he that is thus disposed before he cometh to heare; is in a faire way to under­stand the Scriptures, when they bee alledged, and to conceive the Preachers mea­ning, when hee explaineth and applieth them to his conscience. And hence it is, thatInst. lib. 5. cap. 33. pag. 134. Cassian a learned & judicious Writer doth say of Theodorus a Religious man of that time, and one that was expert in the Scri­ptures, that the thing, which made him so skilfull in Gods book, was [Non tam studium lectionis, vel literatura mun­di, quàm sola puritas cordis,] not so much his reading of lear­ned books or his human lear­ning, as his purity & sincerity of heart alone. And this man [Page 579] (saith the sameIbid. cap 34. pag. 135. Autor) when men admired his clear understanding of Scriptures, and desired of him the mea­ning of certaine places, an­swered them, that he who would come to the true un­derstanding of Scriptures, must not bestow his paines in reading of Commenta­ries, but rather bend his minde to cleare his soule from fleshly desires. [Qui­bus expulsis, confestim cordis oculi, sublato velamine passio­num, sacramenta Scripturarum velut naturaliter incipient con­templari.] 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 [Page 580] and temper to understand the mysteries of the Scriptures. Si­quidem nobis nō ut essent incognita vel obscura, sancti Spiritûs gratiâ promul­gata sunt: sed nostro vitio, ve­lamine peccato­rū cordis oculos obnubē ­te, red dūtur ob­scura: qui­bus rur­sum natu­rali red­ditis sa­nitati, ipsa Scri­pturarum sanctarū lectio ad contem­plationē verae sc­entiae abundè etiam sola suf­ficiat. Cassian. ibid.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 sin­full lusts, disposeth a man to the obedience of Gods word, and maketh him rea­dy and prepared to observe and do what is therein pre­scribed. Now these works [Page 581] of obedience, they bee the very fruits & harvest cropp, for reaping whereof the seed of Gods word is sowen. For the end of our prea­ching 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 comman­dements. 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 [Page 582] 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 ap­peareth, 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 com­mandeth 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:Mark. 6. the Pharises, because they were in love [Page 583] with their money, derided our Saviour,Luk. 16.13, 14. when he prea­ched against covetousnesse. And Ahab, 1 King 22. because hee was resolved to go up to Ramoth Gilead to battell; put Mi­caiah 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, be­cause 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 [Page 384] he that is given to his bellie cheare, will sleight that ca­veat of our Saviour, Take heed, lest your hearts bee over­come with surfetting & drun­kennesse, &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 unmor­tified passion behinde; that lust will make them to with­draw the shoulder, when they should yeeld obedience to the word. A plaine proof hereof may bee seene in the [Page 585] 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 mea­ning is, that though he were a forward young man, and purposed to do any thing, that CHRIST would ap­point 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 [Page 586] 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 contrari­wise, he that hath emptied his soule of every knowen sin, is ready for every com­mandement, & will submit to whatsoever God shall en­joyne him. For having pur­ged 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 sa­crifice his life for religion, as he commanded Abraham to sacrifice his son; he would say with S. Paul, My life is [Page 587] not deare unto mee, so I may finish my course with joy. Act. 20.24. And if God should re­quire restitution of ill got­ten goods, hee would say with Zaccheus; If I have ta­ken 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 re­quire him to mortifie him­self by hard and austere cha­stisements; hee would say with S. Paul, I will keep under my body, and bring it in sub­jection. 1 Cor. 9.27. And so in all other the most trouble­some services. For what can be too hard for him in Gods commandements, who hath forsaken every thing, that is forbidden by them? Thus [Page 588] the purging of the heart from all sin, maketh a man ready for obedience of eve­ry 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 towards 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 [Page 589] wisedome: out of his mouth commeth knowledge and un­derstanding. 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 Pe­ter 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 [Page 590] with us: if wee bee like to Cornelius in devotion, ser­ving 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 Spi­rit, to blesse our hearing with an happy successe.

But on the contrary, if a­ny man come to heare Gods word with the conscience of knowen sinne, or with any lust, that lieth unmorti­fied within him; such a one provoketh God to blind his eyes, and to curse his labors. To this purpose the Pro­phet speaketh, Ezek. 14.6, 7, 8, 9. Say to the house of Is­rael, Thus saith the Lord God, Repent and turne your selves [Page 591] from your idols, and turne a­way your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Is­rael, which separateth him­selfe from me, and setteth up his idols in his heart, and put­teth the stumbling block of his iniquity before his face, and commeth to a Prophet to en­quire 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 pro­verb, 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 decei­ved that Prophet, &c. Note [Page 590] [...] [Page 591] [...] [Page 592] here (1.) the sinne that is supposed to bee in this peo­ple, If they set up their idols in their heart, &c. He mea­neth, if they cherished idolatry in their heart, and loo­ked on their abominations, as the thing that they loved. (2.) Consider the punish­ment 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 instruct­ing him in his word, hee would persecute him with his judgements: and 2. that if a Prophet were de­ceived, as some times they were, God in his anger did [Page 593] suffer him to erre, for a pu­nishment to that man, that came to heare with a pollu­ted soule. (3.) Note the re­medy 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 [Page 594] Antichrist, that his comming should bee after the working of Satan, with all power, and signes, and lying wonders, and with all deceiveablenesse of un­righteousnesse in them that pe­rish; 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 be­leeved 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 [Page 595] any come with a conscience defiled with knowen sinne; God forsaketh that man, and leaveth him to false tea­chers, 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 prepa­rative 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 fal­low ground of his heart, that the good seed may be recei­ved into a good soile. More particularly, whether before [Page 596] his hearing, hee have la­boured 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 hea­venly thoughts at home, that hee might be attentive in Gods service; and whe­ther by due examination of his wayes, hee have sought to cast out all unlawfull lusts out of his soule; or, whe­ther hee have not rather bu­sied his mind with thoughts of the world, when he was come before God, to be in­structed 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 [Page 597] 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 them­selues 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 lit­tle 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 [Page 598] not fit for the seed of Gods word, till the rubbish bee weeded out, and the super­fluities of sinne purged a­way; 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 superflui­tie 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 [Page 599] the word will not enter in. And so I may say of cove­tousnesse, and of malice, and of revenge, and of every evill lust: they be superflui­ties 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 com­fort 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 pro­mise is, that he will reveile [Page 600] 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 resol­ved to performe, whatsoe­ver 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 un­derstand 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 [Page 601] those truths, which are pro­portionable to his under­standing. And secondly, if any thing be too high for his apprehension, God will re­veile 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 conse­quently, he that doth settle his heart in a sincere pur­pose 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 va­riety of questions doth [Page 602] 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 e­very knowen sinne, and re­solve 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.

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

I. The first is Attention. [Page 604] And that (asNigron. de exhor. domest. cap. 5. nu. 15. p. 89. 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 ob­serve 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 at­taining to it.

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

1. Attention is that which doth enlive our hearing, and [Page 605] maketh it effectuall and pro­fitable. 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 fea­red 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 Sow­er. For as the plough ope­neth 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 [Page 606] word in, when it is spoken by the Preacher. And there­fore 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 Sa­viours 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,Mark. 6. their mindes did hang upon his lips, to suck-in his doctrine, as the childe hangeth upon the [Page 607] 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 [Page 608] is farre from mee. Attenti­on then is therefore neces­sary, because it maketh our hearing profitable & availe­able.

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 peo­ple; 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, & [Page 609] 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, be­cause 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 mani­fested in the example of Sa­muel: When God called, Sa­muel, Samuel, once and again and the third time; he still [Page 610] 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, Sa­muel; then Samuel, turned himselfe toward God and said, Speak Lord, for thy ser­vant 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 wan­der 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 [Page 611] he suffer his word to remain with us, yet hee may denie his grace, that might make it profitable unto us. At­tention 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. [Page 612] A man of place or facion would take it in ill part to be so neglected by us. But the indignity is much grea­ter, 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 shew­eth, that if wee attend not, when God speaketh to us in his word, it is because our hearts are shut against God [Page 613] 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 [Page 612] [...] [Page 613] [...] [Page 614] 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 ne­glected of him. The summe is, Attention to the word spoken, is therefore neces­sary, 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 fur­ther us in the performance of it. And sure, this is a point of great moment, and wor­thy [Page 615] 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 wan­der 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 na­ture. And sometimes, as the devill stood at Ioshuahs right hand to resist him, Zach. 3.1: so hee standeth at our el­bow, and casteth worldly thoughts into our mindes, [Page 616] 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 infirmi­ties, and to keepe us sted­fast in this duty. For which [Page 617] purpose, I have thought on some rules; they that are experienced in asceticall ex­ercises, 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 Scrip­tures, and frequent Medita­tions on heavenly things. For if the minde bee throughly seasoned with such thoughts, it will not be so ready to admit of imagi­nations and fansies; that be­ing the readiest for our thoughts, with which wee are most familiarly acquain­ted. For proofe of this, [Page 618] 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 flesh­ly lusts; his mind will runne upon his Minion, and the works of fleshly delights: and if a man be set on ambi­tion, and desire of high pla­ces; 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. [Page 619] Matt. 6.21. Whence it fol­loweth, that if a mans study and delight be in Gods Law,Citum satis at (que) efficax re­medium poterit oboriti, si eandem diligenti­am atque instantiā quam te in illis se­cularibus studiis habuisse dixisti, ad spiritaliū Scriptura­rum vo­lueris le­ctionem meditati­onemque transferre &c. Cass. Coll. 14. c. 13. p. 645, 646. and about duties of Gods service, those things will most readily come to his minde, wherein hee is ofte­nest busied. And when such things are mentioned and talked of, he wil as constant­ly and as attentively both heare and observe them, as a worldly minded man will heare and speak of his pro­fits, or an effeminate man of his pleasures, or an ambi­tious man of his honours. And as a worldly man, when he is about his purchases and bargains, goeth serious­ly to work, and is not easily diverted from the businesse that hee is about; so the re­ligious [Page 620] 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 a­way his minde. And there­fore, 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 distra­ctions; our care must be, to place our studie on Gods word, and thereby to sea­son our mindes with a love of heavenly things, and a [Page 621] serious care of our salvation.

2. It will be an helpe al­so, 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 ex­amples 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 peo­ple, 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 Ser­mon; so they intimate, that by this means they were likely to continue their at­tentiō. For as the mind sen­deth [Page 622] out the eies, to look up­on that which it selfe liketh; so the eies, if they bee fa­stened on an object, do stirre up the minde to think on that thing, which they pre­sent to its view. Consequent­ly, as gazing abroad distra­cteth the minde with varie­tie of objects; so the faste­ning 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 at­tention, if sometimes, & as occasion requireth, wee fa­sten our eies upon the Prea­chers 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 fro­ward [Page 623] things. Prov. 16.30. He meaneth, that as men, when they are in serious meditati­on, 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 at­tention, if wee look down­ward, or cover the eies; that the minde having no distra­ction from without, may be the more intent on his pre­sent businesse. Thirdly, wee read of the ancient Monks in Egypt: (And the name of Monks, was then as hono­rable for their devotion, as now it is growen contem­ptible for the superstition [Page 624] of later times:) that they in their prayers did sometimes cast themselves downe up­on the ground, and anone after, rose up againe, and praied standing, with their hands lifted up to heaven. And this they did,Humi namque diutiùs procum­bentem, nō solùm cogitati­onibus aiunt, ve­rùm etiā somno graviùs impugna­ri. Cas­sian. Inst. lib. 2. c. 7. pag. 27. 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 hea­ring; wee should rise and stand up, to awaken our senses. And if by long stan­ding wee finde our selves weary of our worke, wee may for a time seek some ease by sitting: and so still [Page 625] change the site of the body, and use such varietie in ge­stures, 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 [Page 626] 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 drow­sinesse and sleepe; if we eat a full meale, that calleth the spirits to the stomach for concoction, and in their ab­sence, the braine is disabled for contemplation and re­ligious thoughts; and if be­fore 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 [Page 627] no roome for spirituall in­structions to enter in. And if any of us do finde, that by these or any other such oc­casions we be hindered in our hearing; wee must for­beare drinking of wine, and feeding to the full, and de­lighting in carnall sports, & cumbring our selves with worldly cares, and what so­ever 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 with­out 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 [Page 628] what thoughts doe then lodge within us. And if we finde distractions to divert us, we should blame our un­toward hearts, bewaile our corruptions, and recall the minde to his businesse again. This will help us against di­stractions, 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 mis­sed his way through heed­lessenes, will bee the more carefull afterward to ob­serve every turning, and to avoid every by-waie, that might mislead him.

[Page 629]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 sen­tence two things, a rule and [Page 630] 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 weigh­ed; and then they will not be many: & that our speech should bee sparing; such, as may argue modestie and aw­fulnes, 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 [Page 631] 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 great­nesse 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 there­fore [Page 632] 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 spea­keth unto us; and tremble at his word, when he com­mandeth us, and laieth up­on us a charge of obedi­ence. And the reason is good: for God is in heaven, and wee are upon earth; and there­fore wee should learne to keep distance, and never appeare before him with­out tokens of submission and reverence.

Now this reverence may bee seene and observed in three things; (1.) in a re­verent [Page 633] 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 hea­ven 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 [Page 634] weak eie is able to look up­on the sunne in his strength. And therefore S. Paul de­scribeth God to bee the bles­sed and onely Potentate, the King of kings, and Lord of lords: who onely hath immor­tality, and dwelleth in the light, which no man can approch un­to; 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 o­ther great Ones; He is the only Potentat, the king of kings and Lord of lords: (3.) By his surpassing glory farre a­bove all conceit, and appre­hension [Page 635] 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 incompara­ble 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 [Page 636] 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 Is­rael, 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 [Page 637] all flesh, that hath heard the voice of the living God, speak­ing out of the midst of the fire, as we have, and lived? Deut. 5.25. Thus the Angels, and the Prophets, and the peo­ple of God have beene affe­cted, 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 awa­ked out of his sleepe, hee said, Surely the Lord is in this place, and I knew it not. And [Page 638] hee was afraid (saith the Text) and said, How dread­full 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 pas­sage. (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 aw­full reverence, humble our selves before him. (2.) Note what Iacob said upon consi­deration of Gods presence. First hee said, God is in this place; hee meant, that God [Page 639] 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 hea­ven it selfe, in which it plea­seth him to dwell. And so, [Page 640] 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 dwel­leth, and as the gate of hea­ven, 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 decla­ring of our reverence to­wards him.

(2.) That wee esteeme the word spoken by Gods Minister out of the Scrip­tures, as the very word of the Almighty God. This S. Paul commendeth in the Thessalonians: For this cause [Page 641] (saith he) we thank God with­out ceasing, because when yee received the word of God, which yee heard of us; yee re­ceived 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 consi­derable: (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 Of­ficer, with commission to proclaime his will to his people; no man would say, that this message were the will or word of the Officer, [Page 642] who proclaimed it, but the will of the King, who com­manded 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 deli­vered. And they are com­mended for so doing, as ha­ving rightly distinguished betweene God and his Mi­nister: so it will bee our praise, if when wee heare Gods word, delivered by a mortall man, yet wee e­steeme 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.

[Page 643]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 a­mong men, if the Speaker be had in honour, his words will be received with heed­fulnesse 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 [Page 644] unto him, and regarded him: (2.) why they thus obser­ved 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 here­to 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 no­thing but disesteeme of God and his word, that maketh men to neglect the word, when it is preached in their hearing. And therefore as [Page 645] 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 audi­ence to his word: so, if wee consider that it is the great King, even the King of hea­ven, that speaketh unto us; it will command our atten­tion, and make us heare with heed and observation. Let this then bee taken for a first benefit, that a due e­steeme 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 [Page 646] 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 [Page 647] reprooved, and our selves censured for them.

3. The same consideration 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 du­ty to bee done. This is so reasonable, that Balaam a­gainst his owne minde ac­knowledged 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 consi­der that it is God who spea­keth, 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. [Page 648] And therefore wee may ob­serve, that when men are re­solved 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 Ie­remy at their request had en­quired of God for them, and told them in Gods Name, that they should a­bide 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 fals­ly: the Lord our God hath not sent thee to say, Go not in­to Egypt, to sojourne there. Ier. 43.2. And so among us, no man that professeth to [Page 649] 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 atten­tive, when wee heare; and patient, when we are repro­ved, and obedient when we are commanded that which is our duty to do.

[II.] The next thing, in which we are to shew re­verence in the time of hea­ring, 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 pre­sumptuous before their e­quals; no man will greatly regard it. But if they should [Page 650] 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 li­bertie both of speech and behaviour; which would savour of contempt and dis­respect, 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 pre­sence; more sobernesse, and more modest and awfull be­haviour 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 [Page 651] us; wee must have a care, that wee do not by our ge­sture, bewray an undutifull respect to God or his ordi­nances.

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 use­full and expedient for him­selfe.

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 comman­ded him, Draw not nigh hi­ther; put off thy shooes from off thy feet: for the place [Page 652] 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 pas­sages (1) what was required. And that was, it was requi­red of Moses, that he should not come neare the place, where God appeared, but keep distance,Calceos exuere jubens admira­tione & metu ad humilita­tē ipsum crudit & format. Calvin, in Exod. 3.5. & Jos. 5.15. like the Pu­blican, who stood afarre off in the lowest part of the Temple. And secondly both Moses and Ioshua are com­manded to put off their shooes. The meaning whereof (saith Calvin) is, to instruct and [Page 653] 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 peo­ple and servants, who go in pattons in the street, do in good maners put them off, when they come into a Ci­tizens house of any note: so in those easterne countreys, where Moses & Ioshua dwelt, they were used to put off their shooes, in token of re­verence and respect, when they came into place, where their betters were. And ther­fore, when GOD said to Moses, Put off thy shooes, he meant to teach him his duty towards his LORD; as we, [Page 654] 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 one­ly [Page 655] reason hereof was, be­cause 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 peo­ple; he first commanded to sanctifie them, and that they should wash their clothes. Exod. 19.10. The meaning [Page 656] 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 come­ly maner, lest they might shew neglect of his presence, if they came in a sluttish or unsemely sort. And there­fore, as Ioseph when he was to go before Pharaoh, shaved himselfe, and put on other ap­parell: so wee ought to come into Gods presence in grave and comely attire, which may beseeme godli­nesse, neither rudely like clownes, nor finically like wantons. A note not unfit to bee thought on by our sober maidens, who come [Page 657] both into Gods house, and unto Gods board, with bare breasts and naked armes and long locks, and such loose behaviour, as either besee­meth Ruffians alone, or no Christian at all.

Thirdly, I read of Con­stantin the Emperour,Euseb. de vita Con­stant. l. 4. cap. 33. pag. 400. 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 rea­son whereof was, because as himselfe said, [Nefas est, institutis de Deo disputationi­bus, negligentes aures prae­bere.] It is not lawfull, when things concerning GOD are in handling, to be negligent in hearing. And the like custom [Page 658] do I finde to have beene used by many others in an­cient time: but neither was it observed generally by all, nor do I require it as neces­sary, of any. Onely thus much I observe, that holy and devout men, have been zelous to shew reverence in Gods service, by every be­haviour that fitted the pur­pose.

Fourthly, I finde in some of the Learned, who pre­scribe 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 [Page 659] somewhat displeased them, or to leane and lie on one side, Nigron. in Reg. commun. 2. nu. 57. pag. 167. &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 Prea­cher, or disesteeme of God and his word. And hence we have two lessons.

1. A reproof for them, who allow no outward ce­remonies or religious ge­stures in Gods service, lest they should be superstitious and Popish. There be men, that dare not kneele, when they receive the holy Sacra­ment, nor put off the hat, when they passe through a Church, nor kneele downe [Page 660] and make a privat prayer in a publik place: so that as the ancient worthies, upon all occasions expressed their in­ward devotion by outward gestures of reverence; so these men take care, to shew how they detest superstiti­on by avoyding all helps and expressions of religi­on.

2. Wee have hence a ground of exhortation for our selves: & it is this, that according to the rules of Scripture, which require re­verēce in the outward man; & after the example of holy & godly men, who have ob­served those rules with dili­gence and zele: we also, (as occasion shall bee offered) would shew our esteeme of [Page 661] God and his word by seem­ly behaviour, and gestures of reverence and humility. Where notwithstanding, I will presse no mans consci­ence with a necessity of e­very expression used by the Ancients: because for the most part they are not sim­ply 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 [Page 662] 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 du­ty, 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 [Page 663] 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 tread­ing, or lowd speaking, or a­ny noise making, he should breed disturbance, or seeme to neglect them. This, rea­son 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 [Page 664] the common notions of rea­son,Sum­mo silen­tio verba praeeun­tis Sa­cerdotis excipi­unt—Sic verò sta­bant im­mobiles, ut in illo solo de­fixi, aut ibidem succrevis­se vide­rentur. Nulla tussis, nul­lus screa­tus, nulla vox, nulla circ [...]acti capitis aut respi­cientis motus. Sacerdo­te Mahu­metis no­men pro­nūciante, pariter unà om­nes capi­ta ad ge­nua us (que) summitte­bant, &c. 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 ser­vice, with great silence: — that they stood so unmoove­able in their place, as if they had beene fastened in the ground: there was no cough­ing, 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 kis­sed the ground. And in a [Page 665] word, they passe their ser­vice with great ceremony and attention. Busbeq. ep. Ture. 3. pa. 266. 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 curiosi­ty in those that beleeve not: Cassian an ancient and lear­ned Writer of the Church, doth relate the like rites and ceremonies of reverend be­haviour to have beene used by religious Monks in his time. For speaking of a certaine Covent, wherein were diverse thousands to­gether; he saith, that when they met at their solemne praiers,Tantū a cunctis silentium praebetur ut quū in unū tam innume­rosa fra­trū multi­tudo con­veniat, praeter il­lum, qui cōsurgēs Psalmum decātatin medio, nullus hominū penitus adesse credatur: ac preci­puè quū cōsumma tur oratio in qua non sputū emittitur, non ex­screatio obstrepit, non tussis interso­na [...], non oscitatio somno­lenta dis­sutis ma­lis & hi­antibus trahitur, &c. Cass. Inst. li. 1. cap. 10. pag. 31. such was their silēce and still behaviour, that in so innumerable a multitude, be­side him who said the Service, [Page 666] no man seemed to bee present, and more especially in the con­cluding 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 forfei­ted 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 [Page 667] 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 reve­rence 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 Pew­doores, and sometimes by redoubling the knock, do so disturb the Assembly, that neither the Minister can be heard, nor the people pro­ceed in their devotion. Be­side, the maner of such un­civill people is, to come to Church, when service is halfe ended; (for they have [Page 668] 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 ser­vice 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 cari­eth him out of doores: if a dog disturb them with bar­king, 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 correcti­on. [Page 669] 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 here­of are these.

1. Proof. The end of all preaching is the profiting of our soules in grace, and fur­thering them by grace to­wards eternall glory. For [Page 670] 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 tea­cheth in his word are profi­table; and if men would fol­low 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 him­selfe 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 bro­ken hearted, to proclaime li­bertie to the captives, &c. that [Page 671] 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 hear­ted, &c. all which are things belonging to our redempti­on and salvation: and (2.) the end of his Preaching; and that was, that men might become trees of righ­teousnesse, &c. He meaneth, that like good trees they might bee fruitfull in good works, of holinesse, and up­right living. All which im­plie 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 [Page 672] 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 dark­nesse to light, and from the power of Satan unto God, that they might receive forgivenes of sinnes, and inheritance a­mong them that are sanctified. &c. Act. 26.17, 18. And fi­nally, to save labour in reci­ting of particulars, the Apo­stle hath told us in the gene­rall, that God gave to his Church, Apostles, and Pro­phets, 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. [Page 673] 11, 12. By this it appeareth that the end of all Preach­ing is the good of mens soules: and from hence it followeth, that therefore men in hearing the word preached, should seek no­thing 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. [Page 674] where (1.) hee calleth it, the ingraffed word; meaning that the word must be roo­ted 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. Pe­ter also to the like purpose, Desire the sincere milk of the word, that ye may grow there­by. 1. Pet. 2.2. Where hee saith two things of Gods word, (1.) that it is like milk, to nourish Gods chil­dren 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 pur­pose it is also, that S. Peter said to his Master, Thou hast the words of eternall life. Ioh. 6. [Page 675] 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 recti­fie two errours amongst us.

1. Their errour, who, so that their eares bee tickled, and their fansies pleased, do think they have gained e­nough by a Sermon. Of [Page 676] 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 Teach­ers, 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, [...], that is, as the former Translation ren­dred it, holesome doctrine. By which word is implied, that as that is holesome meat, which breedeth good nou­rishment, and maintaineth health: so that is good do­ctrine, which nourisheth the [Page 677] 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 itcheth, 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 con­tented with Gods word, so [Page 678] as it is plainely delivered for their instruction; but so as it is devised by their owne Masters, & fansied by them­selves. 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,Luk. 4.21. This day is this Scripture fulfilled in your ears: so I may say of this prophe­cie, In these daies is this Scri­pture fulfilled among us. For now (if ever) is the time that men have itching eares, and heap to themselves Tea­chers after their own lusts. For some mens eares itch after Novelties and curiosities: & if the Preacher tell them of some outworne antiqui­ties of elder times, or some [Page 679] 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 cu­rious phrase, and fine com­posed sentences, and pretty jirks of wit: and if a Prea­cher 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 Prea­cher raile against that side, whom they dislike; that is melodie to their eares, and contentment to their minds. And lastly (to forbeare mo [Page 680] 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 rea­son. 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 it­ching [Page 681] 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 dimini­shed, or of any thing else, by which they may be bette­red 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 pre­sently ask their owne soules, wherein that passage hath or may profit them in obedi­ence and a godly life: And if it no way further them towards heaven, it is no way [Page 682] worth their hearing or ac­ceptation. It was an itching care, & not a religious mind, that made them take plea­sure in that passage.

2. This Rule duly ob­served 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 can­not tell why or upon what ground, yet then they think they have made a good mar­ket that day. But this may prove a deceitfull fansie, which had need to be cor­rected. For Quintilian, a man both wise and well experienced in things of this kinde, hath long since observed, that among Ora­tors, [Page 683] (and they were of like condition in the Common­wealth among them, that Preachers are now in the Church among us,) the un­learned were many times best esteemed: and he spen­deth a wholeLib. 2. cap. 12. pag. 108. Chapter in discovering and setting downe the reasons of this erroneous opinion in the vulgar. S. Hierome also hath observed the like of Prea­chers in the Church,Verba volvere, & celeri­tate di­cendi a­pud im­peritum vulgus admirati­onem sui facere, in docto­rum ho­minum est. At­trita frōs interpre­tatur, saepe, quod nesc [...]t; & quum aliis persuaserit, sibi quo que usurpat scientiam, &c. N [...]hil tam facile, quam vilem plebeculam & indoctam Concionem linguae volubilitate des­cipere, 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. It is the fashion of unlearned men, (saith hee) by volubilitie of tongue, and celeritie in spea­king, to raise an admiration of themselves amongst the rude [Page 684] 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 mar­vell, 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 ca­pacitie and apprehension. Wee see it every day, that an horne-pipe or a morrice dance, and such countrey musick, doth please the [Page 685] 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 em­brace 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 [Page 686] may do good to Gods peo­ple. Onely I advise every wise Christian, not to esteem of a Sermon by the delight that himselfe or o­thers 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 un­derstanding of the Scrip­tures, 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 [Page 687] 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 in­structions, as do more espe­cially concerne our owne practice: and take more spe­ciall notice of them then of others that cōcern us not so nearly. For the mind of man is of a finite nature, & can­not observe all things with like exactnesse and attenti­on: and our memories are feeble and fraile, and cannot treasure up every thing that is spoken. And there­fore whatsoever ability and [Page 688] strength of minde and me­mory we have; wee should husband them in the best manner, and for our best ad­vantage. 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 House­holders of their dutie to [Page 689] their sonnes and servants, he that is a master of a family, presently should say with himselfe, This commande­ment 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 Cou­ples, 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 Cu­stomer, and every man al­most may say, That com­mandement is for mee, and to [Page 690] me it belongeth. And in a word, every one, that hea­reth any rule, that concern­eth 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 medi­cine, that is proper for an infirmity of their owne; that they mark, and either imprint it in their memo­ries, 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 [Page 691] are not so proper for their case and condition. And a­gaine, 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 transcribe the words in a note­book; that it may be in rea­dinesse, when the time ser­veth. And so, if in our hea­ring 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 [Page 692] should forget the rule it selfe, yet the very applica­tion 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 o­ver with lesse care and at­tention. 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 some­what not usefull for sancti­fication and a godly life; wee may let that go, as not worth the noting, when bet­ter things are in place. And if we heare good instructi­ons that are usefull for o­thers, but concerne not our selves; wee may dismisse [Page 693] 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 pra­ctice of two sorts; (1.) of them that busie themselves about trifles, and things of no worth: and (2.) of them, who trouble themselves a­bout other mens duties, not pertinent to themselves.

1. They are to bee con­demned, who busie them­selves about trifles or frivo­lous things; and by enter­taining them do exclude things of better worth. Such are they, who are more af­fected with the Ministers [Page 694] wearing of a cap, or a sur­plice, 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 hypo­crisie, and selfe-love, and uncharitable censurings (sins too ordinary with such peo­ple) and yet are no whit mooved at the matter. Plutar. de Audit. pag. 43. Plutarch telleth of one, who being sick of a consump­tion, came to aPhi­lotimus. Physician [Page 695] to ask counsell for a sore fin­ger: the Physician percei­ving that he was dangerous­ly ill of his consumption; answered, [Non est tibi, ami­ce, 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 Mini­sters 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 slande­ring of your betters, &c. Cure these diseases first, and then we will heare you, if ye have any thing to say that [Page 696] may discover a fault in our Ceremonies. The conclusi­on 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 con­demned also, who busie themselves about imperti­nent matters: things which either concerne not them­selves, or are above their reach and capacity to under­stand. In this sort S. Peter offended. Hee when our Lord told him, what con­flicts himselfe was to under­go for his Master; present­ly, leaving his own businesse, enquired concerning Iohn, Lord, what shall hee do? But our Lord checked him for [Page 697] it: If I will that he tary till I come, what is that to thee? follow 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 se­crets. August. Conf. lib. 11. c. 12. pag. 74. 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, Rosw. in vitis Pa­trum, lib. 5. cap. de Humilit. num. 24. pag. 623. [tundens tertiò os suum] smiting himselfe three times on the mouth, said, [Vae tibi Copre, &c.] Woe to [Page 698] 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 figu­rative 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 orde­ring of the Church, what the Ministers in preaching of the word, or what the Magistrats dutie is in do­ing of justice; wee may say to him, What is that to thee, who art a privat man? do [Page 699] thou learn & do thine own duty, and let other men alone with their places, that concerne thee not. Againe, if any man shall busie him­self about the orders of An­gels, and the degrees of glo­ry in heaven, and of the ac­quaintance that the Saints have, one with an other in an other world: wee may bid him first learn what God teacheth him for his salvati­on; & 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 [Page 700] the men: and in an holy je­lousie, applie every thing to our selves, that reason will permit. For even in things of this life, Salves do not heale, unlesse they bee ap­plied to the wound; nor medicines do not cure, un­lesse they be received by the Patient; nor meat doth not nourish, unlesse it be taken downe into the stomach. And so it is here: Repre­hensions 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 [Page 701] 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 remem­bred his fault, and said, I have sinned against the LORD. And so hee re­pented, and asked and ob­tained 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. Appli­cation [Page 702] then is most necessa­ry. But it may not bee ex­pected, that alwaies it should be done by the Preacher, as here it was done by the Pro­phet. For sometimes he can not do it, because he know­eth 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 As­sembly, then amend the sin­ner; 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 pu­blik, I cannot conceive. [Page 703] Seeing then that the Prea­cher cannot, or may not make this application: wise hearers must help him, and make the application them­selves. If he tell them from the Apostle,Hebr. 13.4. 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 op­pression, and presse upon them, that of the Apostle, Let no man overreach or de­fraud his brother in any mat­ter, because the LORD is the avenger of all such. 1 Thes. 4.6: they if guilty, should say, I am the man, and mine [Page 704] is that judgement. And if He preach against drunken­nesse and good fellowship, and tell of that threatening of the Prophet, Wo to them that rise up early in the mor­ning, 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 brin­ging 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 [Page 705] 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.

Cap. 14 HAving hitherto spoken of the two first sorts of duties; I come now to the third, namely duties requi­red after our hearing is en­ded. 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 [Page 707] mindes must go along with the Preachers tongue, wee want time to pause and con­sider and weigh what wee heare: the most that we can do, is but to think and con­sider, 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 ex­actly. 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 & occasi­on serveth, they consider of [Page 708] those remarkable passages. And so after we have heard the word preached or read, and have marked out for our selves, those which see­med the most usefull say­ings: 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 al­lowed for cleane beasts, which did chew the cudd. Levit. 11.3. SoAudi­tor verbi fimilis esse de­bet ani­malibus, quae ob hoc, quia rumināt, munda esse di­cuntur. Prosper. senten. ex August. nu. 193. 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, [Page 709] Quū audit, fit similis edenti; quum ve­rò audita in me­moriam revocat, fit similis ruminan­ti. Prosp. ibid. and, In ipsa ruminati­one, in qua sig­nificat Deus munda animalia, hoc vo­luit insi­nuare, quia om­nis ho­mo, qui audit, sic debet in cor mit­tere, ut nō piger sit ea co­gitare: ut quando audit, similis sit manducanti; quum autem audita in me­moriam revocat, & cogitatione dulcissimâ recolit, fiat simi­lis ruminanti. Ruffin. in Psal. 45. in fine, pag. 107. Vide Chrys. hom. 21. ad populum Antioch. in principio, pag. 263. 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 after­ward 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 ap­prove and allow those men, [Page 708] [...] [Page 709] [...] [Page 710] which first heare, and then ruminate and consider what they have heard. This pra­ctice 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 Scrip­ture. For in them we finde, that after S. Paul had given instructions to Timothy con­cerning 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 [Page 711] 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 Vir­gin, 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 an­swer concerning the doing of his Fathers businesse; it is said, that she kept all these sayings in her heart: Mea­ning, that shee noted and marked them, when they were spoken, and afterward laid all together, & conside­red the purpose of God in them for mans salvation. By all this wee see, that holy men of God have not con­tented [Page 712] themselves with bare hearing & reading of Gods word; but have meditated and considered of it after­ward with more leisure. Now of all the times that may be imployed about this service, none is more fit, then within a little while af­ter our hearing. And this time is therefore most use­full; partly, because the me­mory is then most fresh, and best able to give an account of what hath beene heard; and partly, because present meditation and considerati­on, will both confirme the memory, and prepare the heart for performance in the time to come.

II. There is much be­nefit to bee reaped by this [Page 713] practice. For,

1. It will better our know­ledge, and make us to under­stand things more fully and perfectly. For in hearing, many things escape us through haste, which after­ward may bee observed and understood in our second and more serious thoughts. For example, in our hearing, while we mind the particu­lars in severall, the depen­dance and connexion of the parts, do many times over­slip us, which upon a second review (especially time of consideration being allow­ed thereto) we may easily discerne; and thereby un­derstand the whole dis­course more distinctly and fully. 2. In the Sermon or [Page 714] 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 appre­hend and discover. 3. There are in every Sermon lightly some testimonies of Scrip­ture, 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, trans­port a vulgar Hearer: where­as if they were turned out of their Rhetoricall coat, and shewed in their naturall fea­ture, (as in the rehearsing of [Page 715] them by the Hearers, they will be;) then the vanity of them will bewray it selfe. And so on the contrary, ma­ny a sound argument, or so­lid reason, mooueth not the hearers, when it is delive­red; because they cannot on the sudden dive into the depth of it; which by after thoughts they may under­stand. From whence it is, that some mens Sermons, seeme better in the repetiti­on, 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 [Page 716] Scriptures, weighed the alle­gations, considered the cir­cumstances, and marked how every thing was pro­ved and confirmed: that man will gaine both an in­crease 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 under­standing.

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

[Page 717](1.) The repeating of what we have heard, is a se­cond 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 fa­stened in the memory; eve­ry 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 repre­senting 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 here­by helped also, because in the first hearing the mate­riall [Page 718] points, were clothed & covered (as wee may say) with many words of ampli­fication and enlargement: which though they had their use for moving of af­fections, yet are some hin­derance to the memorie, which is lesse able to trea­sure 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 [Page 719] thing will appeare in its due order and place, which will help the memory to remem­ber that, which otherwise it would have forgotten. For if it should forget the par­ticulars, taken severally and apart, yet the very depen­dance and connexion that one thing hath with ano­ther, will help to bring all to remembrance. For con­clusion of this reason, I con­sider 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 con­siderable for our purpose. (1.) When he saith, We must give earnest heed, he meaneth [Page 720] 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 inten­tion of minde, and this heed that is required, is a thing that followeth after our hea­ring. 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 be­fore, that Attention in hea­ring, is like the plough that [Page 721] openeth the ground for re­ceiving 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 co­vereth 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 remem­brance 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 put­teth them into a broken bagge: or like one with a weak sto­mach, [Page 722] 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 hea­ring, 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 be­think themselves of the Ser­mon, 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 [Page 723] most times do laie the blame upon their memories, when indeed the fault is in their own negligence and careless­nesse. For even those men, who complaine of weak me­mories, yet when they have made a bargaine, can relate all the passages; and if they heare a plaie or an enter­lude, 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 me­mory; and if ye should di­rect them to a treasure, that laie hid in a field, they would neither forget the place, nor the way that lea­deth to it. Only, when they [Page 724] heare instructions concer­ning heaven and salvation, Here their memories faile them: and they can remem­ber 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, [Om­nia quae curant, senes memine­runt,] 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; [Page 725] these things they can re­member, 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 ser­vice, and then their memo­ries 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 weak­ned by sicknesse or olde age, & others are deaded through intemperance and ill diet. [Page 726] And if any man be disabled by these or any other acci­dent, 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 not­withstanding, if he do his endevour, both for the hel­ping 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 ser­vants, then hee hath made them able to performe. But as the Apostle said of libera­litie, and almsdeeds, If there be a willing minde, it is accep­ted according to that which a [Page 727] man hath, and not according to that which hee hath not. 2 Cor. 8.12: So it is true of all duties and good perfor­mances; 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 me­morie, should first take care, that the defect be not in his own negligence or disorder­ly carriage; as namely, be­cause hee did not attend, when hee did heare; or be­cause 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 [Page 728] by-businesses, when hee should minde the instructi­ons that were given him. And if the defect be not in himselfe, hee may comfort himselfe in GODS mer­cie, 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 him­self, then there is cause. For perhaps he remembreth not the words, but hee can re­member the matter, and speak of it in a ruder phrase of his owne; or perhaps he cannot remember any or­derly processe concerning the matter, but yet he can tell, that such a sin was con­demned, [Page 729] 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 him­selfe 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 [Page 730] of the old Fathers.Quidā frater dixit ad Senem; Ecce Ab­ba, fre­quenter interrogo seniores Patres ut dicāt mi­hi como­nitionem pro sa [...]ite animae meae, & quicquid dixerunt mihi, ni­hil reti­ne [...]. Erāt autē Seni duo vasa vacua; & dixit ei Senex, Vade & alfer unū ex illis vasis, & m [...]tte a­quā, & la­va illud, & effūde, & pone nitidum in locum suum. The storie is this; One of the fra­ternitie came to the old Fa­ther; and, Father, said he, I do often desire of the ancient fathers some instruction for the good of my soule, and whatsoe­ver 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 de­manded,Quale est ex utrisque mun­dius? Respondit frater, Ubi aquam misi & lavi. Tunc Senex dixit ei, Sic est & anima, fili, quae frequenter au­dit verba Dei: quamvis nihil retineat ex his quae interro­gat, tamen plus mundatur, quam illa, quae non requirit. Rosw. de vitis Patrum, lib. 3. num. 178. pag. 526. Which now of the two vessels is the more cleane? The yong man answe­red, [Page 731] that into which I powred water, and washed it. And then the old father replied, So, my son, is the soule which of­tentimes 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 ende­vour to amend their imper­fections, and if still they come short and faile of their desire, yet they may com­fort themselves with this thought, that all is not quite lost, but somwhat sticketh in the minde, which though [Page 732] it appear not at the present, yet may do them good for afterward; as the vessel, into which the water was pow­red, 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 weak­nesse, when it is their owne idlenesse and want of affecti­on to the work: and then I dare say, that no mans or womans memorie is so bad, but though they cannot make any orderly repetition of their hearing, yet somewhat is laied up in them, which when occasi­on is offered, will shew it self, and may direct them [Page 733] 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 re­calling to minde after Ser­mon, what we heard in the Sermon-time, will bee a meanes to better our judg­ment, 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 mis­shapen body do make him seeme more handsome to [Page 734] a vulgar eie, then the come­liest man, that is clothed in rags. And so elegancie of phrase, and cadencie of sentences, and lively expres­sions of the minde, especi­ally being graced with com­liness 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 [Page 735] know what is solid and sub­stantiall 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 o­ther words or things, that some way or other further not this end, they are either but empty shews, or at the best but externall orna­ments. And if thus men de­sire to trie and examine the goodnesse of a Sermon; no­thing is more fit for that purpose, then is Repetition [Page 736] and after-consideration of what wee have heard. For then and at such a time, the matter and substance of do­ctrines 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 si­new of a Sermon, in its na­tive and and proper shape; so our selves bee carefull to view and consider the parts thus dissected, and presen­ted to the view.

Object. But some perhaps will say. What? and do yee then condemne or debase eloquence and action, the [Page 737] gracefull vertues of an Ora­tion?

Answer. I answere no, in no wise. I commend them and reckon them as grace­full ornaments, that serve to beautifie true doctrine, as I would commend hand­some clothes that adorne a mans body. For as comely clothes put upon a well-fa­voured 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 com­mend it to the Hearers, and may induce them to em­brace it. This I acknow­ledge, as to be true, so to be a great vertue in a Sermon. But yet I would have men [Page 738] wise to distinguish between the clothes and the person of a man; or else they can­not discerne his ability for each service. And so, much rather do I desire that Christians should put a dif­ference betweene substance of doctrine and ornament of speech, the one being that which putteth life of grace into his actions, and the o­ther onely that which may moove him to go on the fa­ster in his way. The conclu­sion is, If any would judge throughly of a Sermon, hee must do by it, as the Lacede­monian did by the Nightin­gale. Hee having caught the bird alive, thought hee had gotten a fine dish of meat, but when hee had stript her [Page 739] out of her feathers, he found a bare and a leane carcase: and then hee gave this ver­dict of her [Vox es, Plutareh. Apoph. Lacon. & praeter­ea 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 discer­ned whether in a sweet tu­ned Sermon there bee any thing else, beside a pleasant voice. And thus I have done with this duty of recount­ing usefull things after our hearing.

CAP. XV.

Cap. 15 THus I have run through the particular duties in right Hearing, in the seve­rall parts and sorts of them, before, and after, and in the time of Hearing: there re­maineth 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.

[Page 741]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 [Page 742] 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 them­selves. And so it is with acts of Gods service: if they be joyned with inward affecti­ons 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 pa­rings of an apple: that is, for nothing but either for the fire or the dunghill. From hence it is that our Sa­viour [Page 743] condemneth the ver­ball 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 pray­ers of the Heathen by two things: (1.) by their super­fluity of words: and (2.) by their vacuitie of matter. Their superfluitie of words was, that they used much speaking and vaine repetiti­ons; that is, they prayed at length, while words were at hand; & whē new words fai­led thē, they went over their prayers againe. (2.) their vacuity or emptiness of mat­ter in these many words, is [Page 744] described two wayes. (1.) In that it is said, they used vaine repetitions. The word in the originall is [...], that is, to speak as Battus did: and his manner of speech is set out by the Poet to bee this: when one asked whe­ther 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 mat­ter in those prayers is set out by another word, not [Page 745] much unlike to the former; [...], which in English is word for word, much speak­ing, and in the sense impor­teth many words to small purpose. For if a man con­tinue 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 [...], 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 ren­der the place not unfitly, when it said, They think to bee heard for their much bab­ling. The fault then taxed in these Heathens was, that [Page 744] [...] [Page 745] [...] [Page 746] they used emptie words without matter and affecti­on answerable thereunto. And so it will bee our fault, if we pray without feeling, and heare without attend­ing; or, if we turne our Bi­bles, and repeat Sermons without care to profit in godlinesse by them.

2. Rule. In duties of hea­ring, and repeating, and con­ferring, 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 re­ferre all to future practice, and esteeme them onely so farre forth good, as they make us better; either wiser [Page 747] in our knowledge, or holier in our obedience. And there­fore it is, that the Prophet describing the nature of right hearing, saith,Isa. 42.23 Who a­mong 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 hea­ring, which continueth no longer, then while the sound lasteth; but they must so heare for the present, that it may serve for afterward: [Page 748] 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 kin­dled 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 expectati­on, 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 alle­gations, which doe not pro­fit him or them in godlines, [Page 749] 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 ho­ly exercises to countenance their factious meetings, and instead of meditating on Gods word, do devise slan­ders against Gods Church; these men turne duties of religion into occasions of sinne. Let not my pen ever speak any word for encou­ragement in such an evill practice. The summe of all is, that if wee will proove our selves to bee good Hea­rers of Gods word, we must so heare, and so repeat, and so performe every duty re­quired in this work; as that [Page 750] all of them may further us in Gods service and an ho­ly life.

II. The second generall duty is, that together with our owne endevours and performances, wee joyne prayer to God for his bles­sing upon the work that we go about. For as David said in a like case, Except the Lord build the house, they la­bour 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, [Page 751] either before, or after, or while we heare; can prosper, unlesse God give the bles­sing, and make it to prosper. Now the blessing of God is to bee sought and obtained by prayer. S. Iames his dire­ction is, If any man lack wis­dome, 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 wise­dome, 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 there­fore [Page 752] 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 hea­ring, 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 groundCol. 10. cap. 10. Cassian an ancient & Learned Writer, adviseth men, upon every occasion to make use of that praier of David, [Deus in adjuto­rium meum intende: Domine, ad juvandum me festina.] O GOD make speed to save me: O LORD make haste [Page 753] to helpe mee. Psal. 70.1. For this praier fitteth every con­dition of man, as he decla­reth in many particulars, the summe whereof may bee this. If a man be in any di­stresse or danger, then hee should say, Deus in adjuto­rium, &c. O God make speed to save mee: O Lord make haste to helpe me. And if hee be sollicited by any tentati­on, 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; [Page 754] O Lord make haste to helpe me. And what soever the occasi­on bee, still this praier will bee seasonable and usefull. Thus this holy man teacheth us, how to observe that rule of the Apostle, Pray with­out 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 bu­sied 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, [Page 755] 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 hin­dering or interrupting the publik and enjoyned exer­cise, then certainely more necessary, then any privat prayers or devotions. To this my answere is, that the Scripture it selfe, doth suf­ficiently direct us herein. There we read, that Nehe­miah, when the King was talking and conferring with him, about the affaires of his people, and the state of the holy Land; yet saith [Page 754] [...] [Page 755] [...] [Page 756] 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 ja­culatory 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 pur­pose. And hence wee have direction in this case. When we heare an usefull point, [Page 757] that concerneth us much, wee may by a short prayer, desire Gods blessing upon it, for our good, without hindering or diverting away our at­tention 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 [Page 758] times, and when the occa­sion 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,1. Thess. 5.17. Pray without ceasing; and that of our Sa­viour where hee saith, that men ought alwayes to pray. Luk. 18.1.

[Page 759]For our better encourage­ment 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 dire­cted 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 o­ther 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 [Page 760] the City, and continued three dayes fasting and praying And then the Lord appea­red 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 com­mandement given to Ananias; Arise, go, enquire for Saul: it is a short speech in­cluding 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 be­hold, [Page 761] 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 directi­on and help. But now that hee prayed to God after the vision and the instructions of our LORD;Act. 9.17. and Act. 21.14, 15, 16 God sendeth his servant, who both opened his eyes, and in­structed 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 ex­amples 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, [Page 762] as Saul did; wee may hope, that GodEph. 2.4. who is rich in mercy, and such a onePsal. 65.2. 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 du­ty is, that wee bee constant in our performances, whe­ther they be to bee used be­fore, or after, or amidst our hearing. And by constan­cie 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 ta­keth us; but wee must per­forme [Page 763] 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 them­selves, and now and then recall to minde what they have heard; are like trew­andly 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 o­thers bestow at their book, and misseth many lessons, which his fellows do learne in his absence. 2. Such a trewandly boy is not dispo­sed [Page 764] to learne, when he com­meth to schoole; partly be­cause 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, be­cause the losing of his ordi­nary 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 intro­duction to another; because there is a connexion and de­pendance among rules of the same Art. But surely, what ever the reason bee, the conclusion is true, that a trewandly boy never pro­veth a learned man. And the same may bee observed [Page 765] in the schoole of Christ. Those that come by fits on­ly and heare, and repeat, and consider, when they have little else to do, lose many good notes and in­structions, which others who are more diligent, do learne, and suffer many di­stractions of minde, when they are about the work, and are every way indisposed for learning of Gods Law. Thomas by being once ab­sent, when CHRIST ap­peared 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 re­surrection, [Page 766] and they belee­ved it: but Thomas wan­ting 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 sal­vation: and he that neglect­eth 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 godli­nesse. Consequently hee that is carefull to thrive in grace, must continue in well doing, and not do good du­ties by spurts, and as his fan­cie [Page 767] leadeth him.

2. Hee that will be con­stant, must not do his servi­ces by halves. So they do who in their private exer­cises, do out of idlenesse, and indevotion, curtall and ab­breviat 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 bles­sing, which usually accom­panieth the time of divine Service.

[Page 768]1. They may anger God by a sleight esteeme of his Service. For so the Pro­phet saith, Cursed be hee, that doth the work of the Lord de­ceitfully, and cursed be he, that keepeth back his sword from blood. Ier. 48.10. In this sen­tence wee have two things. (1.) A Commination of judgement: and (2.) an ap­plication of it to the present occasion. The Commina­tion is this, Cursed be he, that doth the work of the Lord de­ceitfully; the former Tran­slation readeth it, negligent­ly. 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 [Page 769] 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 cal­led a deceiver, who giveth God a part of his service, and [Page 770] keepeth from him some other part: or, who affoord­eth 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 com­manded a work to bee per­formed against his enemies, the Moabites; which was to slay, and kill, and destroy them: and he that did not slay and destroy them ac­cordingly, was hee that did this work of the LORD both negligently and deceit­fully, [Page 771] though he should pill, and poll, and impoverish them. The like application of this generall rule is pro­per to this occasion also. The hearing of Gods word, with the other duties be­longing 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 a­ny part, when hee oweth to God the whole; hee doth Gods work deceitfully, and may feare the curse, that is denounced against decei­vers 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 depar­ting [Page 772] 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 Spi­rit, or they may misse the reading of that Chapter which might have conver­ted 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 a­way before his time, may [Page 773] chance to rise hungry or un­satisfied: 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 pro­fitable 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 com­mended in the Scriptures. He, expecting the comming of S. Peter, who should tell him what he should do; did in the meane while, call toge­ther his kinsmen and neare friends, and they altogether waited for the Preacher: and [Page 774] 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 com­manded 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 speci­all 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 gi­veth us to understand, that all the Hearers were present and met together, to wait for the Preacher before the [Page 775] Preacher came: there was not one, that came tardie, or after the exercise was be­gun. (3.) When hee saith, wee are all here present, to heare all things that are com­manded of God to be said un­to us; he implieth that they meant not to lose or misse a­ny part of S. Peters speech: there was not a man among them all, that meant to de­part before all was ended. The like affection and dili­gence should be shewed by every Christian. It is an ar­gument 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 afore­hand, [Page 776] 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 Spi­rit, to guide us in the truth, and to lead us by a holy life, to eternall glory: Which God grant for CHRISTS sake. Amen.