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 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 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 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 the a Buxtorf de Abbrev. Hebr. tit de Paraschis pag. 249. Jo. Gerhard Epist dedic praefixaÌ„ homiliis dominical Seraâ— in Maccab. pag. 613 614. Lorâ—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 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 b 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 Churâ—hes was begun in the time of the primitive Church onely with this difference that whereas we now a daies do constantly reade our lessons one out of the olde and an other out of the new they on the 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 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 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 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 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 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 of the Scriptures read may serve to teach us many necessary duties of piety and an holy life Every one of us may learne
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 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 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 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 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 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 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 The Admonit 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 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 stage-player when he did the like Iosh 8.34 And was Baruch as bad or worse then a stage-player when hee read the words of Ieremie out of a written roll by Gods owne appointment Ier. 36.2 3. c. Nay but such was the spirit of these vipers that they had rather crosse Gods knowen ordinance then not oppose the orders of the Church in whose womb they were bred And of some such like temper are some others of later times c 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 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 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 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
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 devotion will the sooner receive a blessing if it bee performed in the place of Gods presence CAP. VII Hearing of Gods word preached is a meanes of blessednesse Cap. 7 HItherto I have spoken of hearing the word read it followeth now to speake of hearing the word preached and to shew how that also may conduce to blessednes or an happy life For clearing of which point three things are to be declared 1. what we are to understand by this word preaching 2. how it may be proved by Scriptures that the hearing of the word preached is 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 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 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 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 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 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 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 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 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 In the like maner Philip also preached Act. 8.32 c. The Eunuch had read
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 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 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 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 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 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 him * Socrat. 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 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 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 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 serviâ—es of his Church For of the Tabernacle hee hath said There will I meete with thee and I will commune with thee from above the mercie seate Exod. 25.22 And of the Temple he hath said I have chosen this place to my selfe for an house of sacrifice 2 Chro. 7.12 and vers 15 16. Mine eyes shall bee open and mine eares attent to the prayer that is made in this place For now have I chosen and sanctified this house that my name may be there forever and mine eyes and my heart shall be there perpetually And so of the Assemblies of Christian people CHRIT hath promised Where two or three are gathered together in my name there am I in the midst of them Matt. 18.20 By all which we may learne that when we pray heare in publik God hath 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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 Hearing and Doing compared together and how and with what difference they concurre as jont helpers of our salvation 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 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 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 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 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 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 I teach you for to do them and ver
graces in which the maine duties of christianity do consist And he that is thus disposed before he cometh to heare is in a faire way to 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 that (a) Inst 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 quà m 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 saith the same (b) Ibid. 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 and temper to understand the mysteries of the Scriptures (c) Siquidem nobis nō ut essent incognita vel obscura sancti Spiritûs gratiâ promulgata sunt sed nostro vitio velamine peccatorū cordis oculos obnubēte 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 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 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 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 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 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 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 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
experienced in things of this kinde hath long since observed that among Orators and they were of like condition in the Common-wealth among them that Preachers are now in the Church among us the unlearned were many times best esteemed and he spendeth a whole (a) Lib. 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 (b) Verba volvere celeritate dicendi apud imperitum vulgus admirationem sui facere in doctorum hominum est Attrita froÌ„s interpretatur saepe quod nescâ—t quum aliis persuaserit sibi quo que usurpat scientiam c. Nâ—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 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 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 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 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 coÌ„cern 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 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 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 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 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 note-book 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 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 them also as not
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 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 may make use of them as occasion serveth and either adde more of his own unto them or place others that are better in their roome God grant us of his grace that wee may conscionably use all such helps as he doth prescribe us for our spiritual good that by them his grace accompanying them we may in the end attaine to his glory Amen CAP. XIV Duties to bee performed after our hearing Cap. 14 HAving hitherto spoken of the two first sorts of duties I come now to the third namely duties 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 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 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 So (a) Auditor 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 (b) 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 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 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 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 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 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
example if the Preacher commend any necessary duty unto us we may pray for grace to perform it if he condemne any sin by which we may be ensnared we may pray for strength to avoid it and if hee dispute of any hard point which is profitable to be knowen wee may pray for wisdome to understand it And all this wee may do without any hinderance to the publick service or the exercise in hand Nay if we do thus at convenient times and when the 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 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 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 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 (a) 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 as Saul did wee may hope that God (b) Eph. 2.4 who is rich in mercy and such a one (c) Psal 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 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 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 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 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 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 1. They may anger God by a sleight esteeme of his Service For so the Prophet saith Cursed be hee that doth the