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
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
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
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
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
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 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 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 (a) Eccl. 1.16 c. humane wisdome (b) ca. 2.1 2. worldly mirth (c) ca. 2.3 c. pleasures of all sorts (d) ca. 4.9 c. riches and worldly wealth (e) ca. 6.3 c. children 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 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 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
state a controversie and to give rules of a godly life then any other can do who hath not studied the points aforehand and turned over his bookes for his better 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 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 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 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 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 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 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 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 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 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 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
purpose They are blessed who so keepe Gods word in their memories that they may keepe it in their life and practice But then the keeping of it in memorie is but onely intimated and the keeping of it in practice is principally and mainely intended in the Text. In a word then to keep Gods word is to do and performe what it commandeth or requireth to be done And so much be said to the first question 2. Quest The second is But can any man in this life be able thus to keepe or do Gods word And it 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 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 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 Trāslation 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 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 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 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 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 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 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 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
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