spilt as is sowen in that time and if besides occasions of the world do keep us from hearing or hinder us in preparing for it what in this case is bestowed on the world is stollen from God and our owne soules And therefore in the Decalogue where God commanded the Jews to sanctifie the seventh day as a day of rest for Gods service hee telleth them that they had six daies allowed theÌ„ to do their own works in but the seventh was a Sabbath of rest in which being freed from the world they should bee at leasure for God For better keeping of which day Moses commanded them that the day before the Sabbath they should (a) Exod. 16.23 bake what they had to bake and seeth what they had to seeth that so they might have no businesse of their own to do when they were to keepe Gods holy day And from hence it was that the Jews called the sixth day of the week (b) Matt. 27 6â— Luk. 23.54 the preparation of the Sabbath Some have thought that this was a peculiar title of the day going before the Passeover and sure there is reason to think that it was in an especiall maner used before that day because as that (c) Joh. 19.31 Sabbath day was an high day so this preparation day should be observed with more solennitie and care that it might usher in that great day with the more honour But yet I take it every Sabbath day had his preparation day going before according to that rule of Moses mentioned before And so (d) Parasceve Graeca vox est Latinè dicas praeparationem Eo nomine Judaei vocabant sextam Sabbathi seu sextam Hebdomadae diem eò quòd illo die pararent necessaria omnia ad vivendum die subsequenti ne qua re otium Sabbathi violare cogerentur Brugens in Matt 27.62 Vox Parasceve qua Romani hanc solam feriam sextam compellant communis est omnibus totius anni feriis sextis Parasceve verò praeparatio interpretatur quo nomine Judaei qui inter Graecos conversabantur sextam Sabbathi quae nunc à nobis sexta feria nominatur appellabaâ—â— c. Antiq. Liturg. tom 2. de feria sexta pag. 925. Vide Ca aeuÌ„ in Cassian Instit lib. 5. cap. 24 pag. 12. learned men generally do affirm Answerably whereunto and as I take it in imitation thereof the Christian Church hath beene accustomed to keepe Saterday half holy day that in the afternoon they might ridd by-businesses out of the way and by the evening service might prepare their mindes for the Lords day then ensuing Which custome and usage of Gods people as I will not presse it upon any mans conscience as a necessary dutie so every man will grant mee that Gods people as well Christian as Jewish have thought a time of preparation most fit for the well observing of Gods holy day And upon this ground I may be bolde to advise every good Christian that before the exercises of the LORDS day he will take care to lay aside worldly occasions and to cleare his minde from the thought of them that so he may have nothing to do with the world while hee is to converse with God nor bee distracted with earthly thoughts when hee is to bee busied about heavenly things In regard whereof I cannot but blame their loosenesse who follow the businesses of their trade in the morning of the Lords day or spend other parts thereof in talking with their servants about the disposing of the next weeks work as if they meant to make the Lords day a preparation day for the week following By which meanes it falleth out not seldome that such people come tardy to Church and heare without attention when they are come and go away without profit when all is done I like not their rigour who allow no word nor thought on a Sabbath day but such as is spirituall nor can I approve their loosenes who take so much libertie for themselves as hindereth any substantiall dutie of Gods service More I say not at this time grant mee but thus much and then ye will not denie but so much preparation is necessary as may make us fit for the duties of Gods service and may make the exercises of an holy day profitable for our soules II. A second preparative duty for right hearing is that wee refresh the body with seasonable moderat comforts that the senses spirits being refreshed the minde may bee made more chearefull in Gods service For our soules work as our bodies are fitted for them and the reason is because the senses of the body are the servants of the soule the spirits are the instrumeÌ„ts by which it worketh Now if a master-workman doe want servants to assist him he will do but a little work and if hee want tooles or have none but blunt ones he can do no work or none to any pupose And so if the bodily senses bee decaied and the spirits wasted the minde cannot be free or forward in good duties And consequently if we desire that our soules may be fresh lively in hearing or praying or praising God it will be necessary that the body bee kept in vigour by its usuall refreshings And these refreshings are two especially moderat diet and seasonable sleepe In these I require two things 1. that there bee a competent use of them allowed to the body and 2. that this use be moderat and seasonable And this the Apostle meant when hee said Make not provision for the flesh to fulfill the lusts thereof Rom. 13.14 for by these words (a) Cassian Inst Ib. 5 c. 8. pag. 116. saith a good writer non curam ejus omnimodis interdixit sed ut in desideriis fieret denegavit He did not forbid all care but denied the fulfilling of its lusts Voluptuosam ademit diligentiam carnis gubernationem vitae necessariam non exclusit hee tooke away the sensuall care of the flesh but not the right ordering of it according to the course of nature 1. It is necessary that there bee allowed a reasonable use of them that the senses may bee lively and active for their work For wee read of the Egyptian yong man that by long fasting hee was ready to die but when he had eaten some food then saith the Text his spirit came againe to him 1 Sam. 30.12 And so Ionathans eies were enlightened by eating a little honey in his hunger 1 Sam. 14.27 And againe if the people had beene suffered to eate of the spoile of their enemies there had beene a farre greater slaughter among the Philistines ver 30. (b) Efficaciùs semper corde concipitur quicquid sensim absque nimio labor corporis intimatur Cassian Collat. 14 cap. 19. pag. 651. And so in this case sleepe and food are necessary refreshings that wee may bee chearefull in Gods service And the reason is cleare in experience For we see that the famished body is unfit for worke
c. This is the welcome that these duties found at Gods hands 3. Consider the reason why God accepted no better of the services of his owne appointment and that is set downe in the last words Your hands are full of blood The meaning and intendment of the whole speech is this that this people dealt unjustly and tooke bribes and oppressed their poore neighbours for this the Prophet meaneth when he saith your hands are full of blood And because they brought Gods sacrifices and did the works of his service with polluted hands and defiled hearts therefore he rejected both them and their devotions though otherwise they were works of his owne prescribing And what here is said of sacrifices and Sabbaths Festivall assemblies the like is elswhere said of fasting and humiliation and mourning Isa 58.3 4 5 6 and Zach. 7.5 6. And hence the conclusion is that the best services of God in every kinde if they be not performed in an holy maner and with their due circumstances and conditions are of no account in Gods sight It followeth Therefore not onely the matter of good duties but the maner of doing them is required at our hands Vse 1. This confuteth their error who think they have served God well when they have done the outward works contained in his Law though void of all true devotion in the heart and without the circumstances due to such workes Such were the Jews of olde time They said unto God Wherefore have wee fasted and thou seest not Wherefore have we afflicted our soule and thou takest no knowledge Behold in the day of your fast you finde pleasure and exact all your labours Behold ye fast for strife and debate and to smite with the fist of wickednesse ye shall not fast as yee do this day to make your voice to be heard on high Is it such a fast that I have chosen A day for a man to afflict his soule c. Isa 58.3 4 5 6 7. Note here 1. the good opinion that this people had of their fasting they thought so well of it that they durst chalenge God as if hee had done them wrong because he did not reward their service according to its worth Wherefore have we fasted and thou seest not c. 2. Consider the fault that God found with this service and that is In the day of your fast yee finde pleasure c. Where wee may see that God doth neither denie them to have fasted nor blame them because they fasted he onely chalengeth them for doing it amisse For whereas a fasting day should bee spent in humiliation and sorow they on their fasting day found pleasure followed their delights and whereas on the fasting day men should exercise themselves in charity and good works they fasted for strife and debate and to strike with the fist of wickednesse It was not then the matter that was blame-worthy in them but their maner of performing They did a good work but they did not do it well 3. Consider wee the Censure that God passed on this service 1. Hee saith it will not availe them or do them any good Ye shall not fast as yee do this day to make your voice to bee heard on high Which is as if he should say It is a speciall vertue of an holy fast that it carieth our prayers through the clouds and presenteth them before the Throne of grace but this fast of yours hath no such vertue it gaineth no audience to your prayers 2. God denieth this fast to bee any part of his service or any duty that he required or will accept of Is this the fast that I have chosen c And so in conclusion though they tooke great paines as they thought had highly merited Gods favour Yet all was to no purpose because though they performed a good work yet they did not do it in a right maner Thus Isai speakerh of a religious fast joyned with an irreligious life Ieremy saith the like of other holy duties in the like case The place is Ier. 7.8 9 10 11. The words are Behold yee trust in lying words that can not profit Will ye steale murder and commit adultery and sweare falsly and burne incense to Baal and walk after other gods whom yee know not and come and stand before me in this house which is called by my name and say Wee are delivered to do all these abominations Is this house which is called by my name become a den of Robbers in your eyes Behold even I have seene it saith the Lord. In these words these things are considerable 1. what the works were that this people performed and they were these they praied and praised God and did all such services as were usuall in the Temple for that is meant by this phrase ye come and stand before mee in this house 2. What confidence they had in these performances They trusted in lying words saying Wee are delivered c. 3. What the defect of these services was and that was that together with these good works they joyned their owne sinnes murder and stealing and lying for advantage 4 What censure God passed on these devotions thus performed and that was in these two things 1. that they trusted in lying words and 2. that by them they profaned Gods house and made it no better then a den of thieves therein to hide their wicked deeds This was the errour of the ancient Jews in the daies of the Prophets And the like was the error of the Scribes and Pharises in our Saviours time and therefore hee saith of them yee make cleane the outside of the cup and the platter but your inward part is full of ravening and wickednesse Luk. 11.39 And the like hath beene the errour of some seduced Papists in our owne time who think they have served God well when they have gone over their beads mumbled over a taile of Latin prayers which they understand not Nor is the errour of some loose livers amōg our selves any thing lesse or more excusable who detesting the superstitions of the Papists do but change theirs for an other superstition of their own such I meane as measure their religion by the number of the Sermons which they heare as the other measured theirs by the number of prayers which they counted on their beads or on their finger ends These if they heare often pray much repeate Sermons at home they think they are highly in Gods favour though withall they slander their neighbours and revile their Governours and condemne all for reprobats that dance not after their pipe I speake not this to cast any aspersion on those holy duties of hearing and praying and recounting of what wee have heard but to detect their follie and iniquitie who make these holy exercises a cloke for their sin and a ground of their censorious pride Isai and Ieremy did not speake against fasting and sacrifices when they reproved the hypocrits of their time for abusing those
no better use of a preacher then a man would do of a minstrell that is to delight themselves with his voice but not to follow his direction 2. Ex. The second example that fitteth this purpose is that in Ezekiell chap. 14. set downe at large in many verses together but summarily comprised in the 7 and 8. verses The words are Every one which separateth himselfe from me and setteth up his idol in his heart and putteth the stumbling block of his iniquitie before his face and cometh to a Prophet to enquire of him concerning mee I the Lord will answere him by my selfe And I will set my face against that man and will make him a signe a proverb c. In this passage there are two things considerable 1. A case propounded concerning the people And 2 the answer that God maketh unto it The case is this It is supposed that a man doth not only repaire to the Prophets Sermons in publick but besides goeth to him in privat and asketh his direction in points of religion and Gods service and yet this man setteth up an idol in his heart and a stumbling block before his face that is he hath some one thing or other that he maketh his idol loving and adoring it looking towards it as the desire of his eyes more then he loveth or adoreth the true God whose word he cometh to enquire after This is the case Now the answer that God giveth hereunto is I will answere him by my selfe I will set my face against him c. Applie wee this to our times it is thus much in effect They that pretend to be more zelous religious then other men be these do not only come to heare our sermons in publik but they desire also to have our counsell in privat and propound cases of conscience desiring our direction therein And it is a commendable course and a ready way to gaine knowledge and understanding by But if such a man thus zelous in his way do notwithstanding set up an idol in his heart that is if he have a purpose or do live in any knowen sinne against his conscience God will meete with that man in his anger and cut him off with the wicked that never enquired after God 3. Ex. A third example may be that spoken of by our Saviour Luk. 13.26 They shall say unto me saith our Lord we have eaten and drunk in thy presence and thou hast taught in our streets But he shall say I tell you I know you not whence ye are depart from me all ye workers of iniquitie And as it is Matt. 7.22 Many will say to me in that day of the great judgment Lord Lord have we not prophecied in thy name and in thy name have cast out divels and in thy name have done many wonderfull works And then I will professe unto them I never knew you depart from mee ye that work iniquity Here I consider two things 1 What these great pretenders to religion did alledge for themselves and that was that they had heard CHRIST himselfe preaching unto them in his own person yea that themselves did preach in his name and which is yet more in his name had cast out divels And hereupon they thought that they had a speciall interest in Christ and his Kingdome 2. I consider what our LORD answered to these allegations hee denieth not but that it was true that they had heard CHRIST preaching among them and that they had taught and done miracles in his name all this he grants to be true But he denieth that for any or all of these they had any right in him or in his Kingdome I never knew you depart from me And why why even because ye are workers of iniquity The application hereof is obvious and easy If men be workers of iniquity that is if they live in any knowen sinne which they will not presently forsake no hearing of Gods word though CHRIST himselfe were the preacher nor no preaching of Gods word though themselves were honored with that holy calling no nor no casting out of divels as some even in our daies have pretended to do neither any nor all of these things can gaine them a title to heaven or a right to blessednesse eternall life Let every good Christian then take heede that himselfe be not caried away with errour of the wicked who think highly of themselves for their hearing of Sermons and reading of Scriptures and reasoning of religion These are good if they be well used that is if they be made to serve as meanes of pietie and a godly life if they make us more just more sober and more peaceable and more charitable and more conscionable in all our wayes and dealings then they are the blessings of God and prepare men by holinesse to a blessed life But if they bee separated from sanctitie and a godly life then the curse attendeth them Depart from mee ye workers of iniquity and Go ye cursed into everlasting fire prepared for the divell and his Angels from which God will deliver all them that feare and serve him Vse 2. Seeing Hearing is of no further use then as it fitteth us for doing hence we have a good rule to judge of the goodnesse of a Sermon by For if hearing be no more worth then as it furthereth us to doing then preaching is of as litle worth if it bee not fitted for the same end The reason is because preaching and hearing are both of them ordained for the same end nor would there be any use of preaching if there were no neede of hearing No man ever preached to an infant because he wanteth wit to learn what is taught nor will any man ever preach to the glorified soules that bee in heaven because they have no neede of teaching Preaching onely is for this purpose that men who haue neede of instruction may learne and make use of what is taught And therefore if that hearing bee vaine which doth not further a godly life then that preaching is no better then babling which is not fit to beget godlinesse and vertue And this note yeeldeth us two practicall rules one for the Preacher and an other for the Hearers 1. Rule The rule for the Preacher is this that in framing and composing of his Sermon he should aime at the peoples profiting in an holy life all his thoughts and words should be such as may worke men to the obedience of Gods Law For confirmation hereof wee have Gods owne example Isa 48.17 I am the LORD thy God saith hee which teacheth thee to profit and leadeth thee by the way that thou shouldest goe I note two things 1. When hee saith I am the Lord which teacheth thee hee professeth himselfe to bee a preacher whose office is to teach men the way of eternall life And 2. when he saith I am the Lord which teacheth to profit the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Montanus rendereth it
out divels for unto many such Christ will say at the last day I never knew you depart from mee yee workers of iniquitie Matt. 7.22 23. In all which speeches and sayings there is still walking and working and doing and without doing of good there is no obtaining of life Therefore deare Christians what ever yee do else be sure yee do Gods will and keepe his commandements do your duty to God by performing his services of religion do your duty to men by observing justice and true dealing do your dutie to your selfes by watching over your owne soules that yee may take all opportunities of well-doing This do and your soules shall live And so I end these Meditations with the words of the Text Blessed are they that heare the word of God and keepe it AN APPENDIX TO THE FORMER TREATISE Containing RULES OF RIGHT Hearing Gods word By HENRY MASON Pastor of S. Andrew Vndershaft London LONDON Printed for Iohn Clark and are to be sold at his shop under S. Peters Church in Corne-hill M. DC XXXV RULES OF RIGHT HEARING Gods word HAVING already spoken of the use and necessity of Hearing it will be seasonable to say somewhat of the right maner of hearing For the best work that is may bee marred by the misdoing of it For avoiding of which error in this duty of hearing our Lord hath given us a short caveat Luk. 8.18 where he saith Take heede how ye heare And this caveat being propounded in brief by our Saviour I purpose Gods Spirit assisting me to enlarge with some few notes agreeable to the Text intending thereby so to regulat our hearing that wee may profit by it in the duties of Gods service 1. First then when our Saviour saith Take heede how ye heare hee implieth in this word how that we must regard as well the maner as the matter of the duty the good work is not inough unlesse it bee done well 2. When he saith Take heede how c. this word Take heede implieth two things 1. that there is dāger of erring in this duty and that unlesse we be warie wee may doe it amisse and 2. that by heedfulnesse the danger may bee prevented For caveats are needlesse where there is no danger and fruitlesse where they do not help to avoid the danger And these 3. the maner of doing the danger of mis-doing and the profit of warinesse in the doing are the points on which I meane by Gods grace to insist CAP. X. In the doing of good works the maner is to bee respected as well as the matter Cap. 10 OUR Saviour here giveth us a Caveat concerning our manner of hearing this caveat will appeare to bee the more full of reason if we finde that the like rule is to bee observed in other the duties of Gods service And that so it is may be proved thus I. In Scriptures as God commandeth the dutie so he commandeth the due maner of doing it also For example hee doth not onely command us to pray but requireth also that wee pray in faith without wavering Iam. 1.6 And with fervencie and without fainting Iam. 5.16 and Luk. 18.1 Againe he doth not onely command us to reade but that in reading wee mark and consider Matt. 24.15 And so hee doth not onely command us to heare but that we hearken to his words and let them sink downe into our eares Luk. 9.44 and Act. 2.14 Nor doth he only command us to give almes but besides that we do it cherefully not grudgingly nor of necessitie nor for the praise and applause of men 2 Cor. 9.7 and Matt. 6.2 3 4. And so againe if any man speake let him speake as the Oracles of God 1 Pet. 4.11 that is let him so speake Gods word as beseemeth the word of the Almighty And if any man prophecie let him prophecie according to the proportion of faith hee that giveth let him do it with simplicity he that ruleth let him do it with diligence and he that sheweth mercy let him do it with cherefulnesse Ro. 12.6 Moreover when the Apostle saith The Law is good if it be used lawfully 1 Tim. 1.8 he implieth that a man may but ought not to use Gods Law in an unlawfull maner And when speaking of the course of godlinesse he saith So runne that ye may obtaine 1 Cor. 9.24 Hee intimateth two things 1. that we should not onely runne the waies of Gods commandements but runne them in a right maner And 2. that if a man do not runne in a right maner he may lose his labour misse of his reward By all this it appeareth that God doth not onely command the matter of good duties but the right maner of doing them also It followeth if we do the thing that is commanded yet we sin if wee do it not in the maner that is required II. Good duties if they be not done in a due maner and with their due circumstances are rejected of God as no parts of his service To this purpose is that which wee reade in the Prophet To what purpose is the multitude of your sacrifices unto me saith the Lord I am full of the burnt offerings of rams the fat of fed beasts and I delight not in the blood of bullocks or of lambs or of hee goats When ye come to appeare before me who hath required this at your hand to tread my courts Bring no more vaine oblations incense is an abomination unto me the new Moones and Sabbaths the calling of assemblies I cannot away with it is iniquitie even the solemne meeting Your new Moones and your appointed feasts my soule hateth they are a trouble unto me I am weary to beare them And when ye spread forth your hands I will hide my eies from you yet when ye make many prayers I will not heare your hands are full of blood Is 1.11 12 13 14 15. In this passage wee may note these particulars 1. the works and services which these men performed and they were multitude of sacrifices burnt offerings of rams fat of fed beasts c. They were also keeping of new Moones and Sabbaths solemn assemblies c. All which were services commanded in Gods Law and directed and serving to his glorie 2. Consider the acceptation and entertainment that God gave to these services of pietie and religion and that is 1. he renounceth them as none of his services Who saith he required these things at your hands 2. He complaineth of them as of heavie burdens that oppressed him I am full of the burnt offerings of rams c they are a trouble unto me I am weary to beare them 3. Hee sheweth his dislike and detestation of them I delight not in the blood of bulls c. incense is an abomination unto me the new Moones and Sabbaths I cannot away with 4. Hee threatneth the doers of these services with his high displeasure When ye spread forth your hands I will hide mine eyes from you
vim atque virtutem quà m dictatoris cogitent dignâ— tatem Salvâ—an contra Avarit epist ad Salonium pag. 9. So weak saith he are mens judgements now a dayes that they which read the works of other men do not so much consider what it is which they reade as whose it is nor do they weigh so much the force of the speech as the autoritie of the speaker But Ludovicus Vives a late learned men laieth the fault of this error upon the factious minds of men who partially addict themselves to one side (b) Videmus hodie rem potiùs affectibus geri sicut in partibus factionibus Civitatum quà m ratione judicio Sic Judaeus adhaeret mordicus suae secta sic Saracenus caeteri quoniam eas à parentibus acceperunt Nec excutiunt quò meus ratio si aprè in confilium adhiberentur eos essent tandem perducturae Ludov. Vives de Verit. Fidei in praef vide pag. 357. Now a dayes saith he the businesse of religion is managed by passion rather then by reason as it usually happeneth in the faction and siding of Cities The Iew adhereth to his sect and so doth the Saracen and others to theirs because they have beene so bred and taught by their parents nor do they consider whither reason and judgement would conduct them if they were admitted for counsellors to advise with We may well joyne both these causes together and say that faction and siding in matters of religion doth so possesse mens minds that they give not themselves leave to use reason and judgement for discerning of the truth For as Tullie observed long agoe the (c) Obest pleruÌ„que iis qui discere volunt autoritas coruÌ„ qui se docere profitentur desinuÌ„t enim suum judiciuÌ„ adhibere id habent ratum quod ab eo quem probant judicatuÌ„ vident Cicer. de nat DeoruÌ„ paulò post principium pag. 197. lin 4. and multas falsas malas opiniones bene volentiâ— erga dicentes eorumque apud nos autoritate inducti in errorem amplectimur Plutarch de Auditione pag. 41. autority of the Teacher doth many times hinder the profiting of his Scholars For while they take all for good which he saith desinunt adhibere judicium suum they forbeare to use their owne judgment Nor saith he was it a commendable practice in the Pythagorians who being demanded a reason of their sayings alledged the autority of their Master and thought it a reason good inough if they could say Ipse dixit Our master said so Tantum opinio praejudicata poterat ut etiam sine ratione valeret autoritas Such was their prejudicat opinion of their Masters worth that with them his autoritie was sufficient without reasoÌ„ Thus wise men in all ages have thought theÌ„ unprofitable scholars who have factiously and partially addicted themselves to some Masters of their own liking therefore I may upoÌ„ good ground say that such are bad hearers or such as heare Gods word amisse Thus much for the first sort of partiall hearers 2. The second sort are they who will heare with all readinesse and attention till the Preacher touch upon their owne sore but their darling sin is a noli me tangere touch that and ye touch the aple of their eie Such a one was Herod who heard John Baptist gladly when he heard him did many things according to his direction But when he tould the King It is not lawfull for thee to have thy brothers wife then insteede of hearing him and following his directions he first sent him to the prison and then to the block Mar. 6.17 18 20 c. And as bad or worse were they who said to the Seers See not and to the Prophets Prophecie not unto us right things speake unto us smooth things Prophecie deceits Isa 30.10 Where we may not so construe the Text as if this people did utter those expresse words they were not so shamelesse or so devoid of reason But it is the maner of Scriptures to put into mens mouths those words which are agreeable to their thoughts according to which rule when the Prophet saith they said Prophecy not right things we must understand him to meane that such were their thoughts as might very fitly bee expressed by these words or that they did in effect as good as say so for either they maligned and opposed the Prophets when they tould them of their sins or else they withdrew their maintenance and favours from them but if any would sing a Nightingalls song and speak that which either might countenance or did not controll their ill-dealings hee was the man that carried away all the favour And like to these were those of whom Micah speaketh If a man saith hee walking in the spirit and falsehood do lie saying I will prophecy to thee of strong drink he shall even bee the Prophet of this people Micah 2.11 Hee meaneth that such a Teacher would be the onely man of account with them they would even put him into their bosom Thus it hath beene in old time and the like may be observed to bee usuall among us at this day For there is no man who is resolved to go on in a sin but he is grieved when hee heareth it gainesaid by the Preacher nor is there any man lightly but will bee glad to heare that sin gently handled wherewith himselfe is delighted Of Ahab wee read that hee hated Micaiah because he never prophecied good but evill unto him that is hee preached that which pleased him not And so wee see it to happen still wicked men will hate the Preacher who telleth them the truth This hatred against the true Prophets as it is seene in all sorts of carnall men so more especially in these two sorts of sinners 1. in them who bee in higher place 2. in them who contribute to the Preachers maintenance for the one sort think themselves priviledged from reproof by their greatnesse above him and the other sort by their well-deservings towards him And therefore as the first do over-aw him by their power that for feare of displeasure hee may holde his peace so the second sort do over-aw him by their purse that for feare of losse he may forbeare them In either kindes we have an example in the Scriptures the former in Ieroboam the King of Israel and the later in Balak the King of Moab I. The first is in Ieroboam of him and his Courtiers wee read that when Amos preached against them for their idolatrie Amaziah the priest of Bethel said unto Amos O thou Seer go flee thee away into the land of Iudah and there eat bread and prophecy there But Prophecy not any more at Bethel for it is the Kings Chappell and it is the King Court Amos 7.12 Note heere 1. what Amaziah permitteth him to do and that is to prophecy in Iudah there to speake his mind if he pleased 2. What hee forbiddeth him to
and the hungrie belly thinketh more of eating drinking then of praying or learning Gods word and the man that is weary with long labour had rather sleepe then meditat or heare It is said of Sisera that hee was fast a sleepe and weary and the meaning is say the Learned (c) Vatabl in Jud. 4.21 pressus sopore prae lassitudine that by reason of his weariness he fell into a dead sleepe The conclusion is some refreshing is necessary for the body that it may be serviceable for the soule And this is the first thing that I say 2. The second is that this refreshing must be seasonable and moderat For as emptines breedeth faintnesse so fulnesse is a burden and both of them disable the soule in her functions For as the Egyptian was not able to tell his tale when hee wanted meat so Nabal was not fit for good counsell when he was filled with wine and good cheare 1. Sam. 25.36 37. And for this cause our LORD giveth us warning Take heede to your selves that your hearts be not overcharged with surfetting and drunkennesse and cares of this life and so that day come upon you unawares Luk. 21.34 This sheweth that meat drink if they be immoderat are a burden to the soule Likewise sleepe if it bee seasonable refresheth nature and maketh men fit for their worke but unseasonable sleepe is an hinderance to good imployments which made Solomon to say that if a man love sleepe he will come to poverty Pro. 20.13 6.11 And so it is in the spirituall state of mens soules Those that give themselves to sleepe when they should watch and work in Gods service will doubtlesse come to great poverty in Gods graces And no marvell For if men sleepe when they should come to Church they deprive themselves of some part of Divine service and if they sleepe when they are come they deprive themselves of all the fruit that they should reape by it and consequently they lose the helps meanes which God hath appointed for the enriching of their soules with divine graces The conclusion is Comforts of nature in meat and sleepe are necessary for attentive hearing so they bee moderate and seasonable But in both these refreshings men do oftentimes offend and hee that would have good of these comforts must bee carefull to avoid those errours which be these 1. Men offend in eating and drinking seldome in defect but many times by excesse It was sometimes a fault among the Primitive Christians when men in their zole did take the kingdome of heaven by violence that they fasted so long till they fainted and therefore were reproved by the Ancient Fathers for their austerity and rigour But our times are not greatly guilty of that fault Our sinne is that by too full feeding wee become unfit for holy duties For whoredome and wine and new wine take away the heart as the Prophet speaketh Hos 4.11 And surfetting and drunkennesse and cares of the world do overcharge the heart that it cannot keep watch against the great day as our Saviour saith Luke 21.34 The meaning of which speeches is that by eating and drinking and caring for the world excessively or overmuch the soule of man is pressed downe and laid groveling upon the earth so that it is unfit for any heavenly thoughts And this we find to bee true by dayly experience For if we feed to the full on the Lords day at dinner wee are the worse disposed to heare or pray or serve God any way in the afternoone And therefore if we desire to profit by our hearing we must beware of full feeding especially we must take heed that a full stomacke doe not cause a drowsie head 2. In sleeping men offend both wayes both by defect and excesse 1. By defect and so they offend who on the Saterday night do continue so long at their worke that they are sleepie the next day when they should serve God in good duties For this wee may be well assured of that they who work when they should sleepe will sleep when they ought to work because nature if it be defrauded of its ordinary rest will still bee seeking of a supply of that which is wanting And therefore those that would be cheerefull in holy exercises on the Lords day must give themselves sufficient rest the foregoing day Yea and if I might advise they should allow somewhat more then ordinary at that time because it is harder to forbeare sleepe in the Church where wee sit still without moving then it will bee in our shops or in places abroad where we are stirring and moving about our occasions and intent upon our Trades and businesse 2 Wee offend herein by excesse also So they do who slugge it so long in their beds on the Service-day as that some part of Gods service is past before they are ready to come This fault deserveth reprofe in two respects 1. Because it argueth a great coldnesse in holy duties and a dead spirit to God-ward For what wee do willingly and with a cheerefull minde that wee do speedily and without lingring or delay Wee reade of Shechem Hamors sonne when hee had a grant of Dinah Iacobs daughter to be his wife upon condition that hee and his people would bee circumcised that he deferred not to doe the thing because hee had delight in Iacobs daughter Gen. 34.19 And so if men have a delight in spirituall exercises they will take the first opportunity and not deferre and loyter about the businesse So when Abraham was commanded to sacrifice his son the Text saith noting thereby his ready obedience that hee rose early in the morning to go speedily about the work Gen. 22.3 And of Iacob it is said in like sort that to expresse his thankfulnesse for Gods mercies hee rose up early in the morning and set up a pillar c. Gen. 28.18 And so on the contrary of wicked men who pursue their sinfull pleasures with delight it is said that they rise early to go about their work So drunkards are said to rise early in the morning that they may follow strong drink Isa 5.11 And the inhabitants of Ierusalem rose early and corrupted all their doings Zeph. 3.7 Yea and God himselfe to note his hearty desire of mans salvation saith of himselfe I spake unto you rising up early and speaking but yee heard not Ier. 7.13 and verse 25 I have sent unto you all my servants the Prophets dayly rising up early and sending them By all which and other places of the like kind we may see that early rising for the doing of any thing is taken as an argument of hearty affection and love to the same thing And so on the contrary slugging and delaying is an argument of little affection and love And hereby it appeareth that their devotion is cold in Gods service who lie in bed so long that they come late and tardie to the worke 2. This fault of slugging long in bed is
appeared to Ioshua supposed to be Christ the second person in the Trinitie commanded him Loose thy shooe from off thy foot for the place whereon thou standest is holy Iosh 5.15 Consider in these passages 1 what was required And that was it was required of Moses that he should not come neare the place where God appeared but keep distance Calceos exuere jubens admiratione metu ad humilitatē ipsum crudit format Calvin in Exod. 3.5 Jos 5.15 like the Publican who stood afarre off in the lowest part of the Temple And secondly both Moses and Ioshua are commanded to put off their shooes The meaning whereof saith Calvin is to instruct and frame them to humilitie and an awfull feare For as wee pull off the glove when we salute our friends and take them by the hand in token of our observance toward them and as countrey people and servants who go in pattons in the street do in good maners put them off when they come into a Citizens house of any note so in those easterne countreys where Moses Ioshua dwelt they were used to put off their shooes in token of reverence and respect when they came into place where their betters were And therfore when GOD said to Moses Put off thy shooes he meant to teach him his duty towards his LORD as we when we bid a Child put off his hat make a legg do meane to teach him good maners towards his betters 2. We may consider in the Text what the reason was why this outward cariage was required at this time and in this place and that was because the place was holy ground But why were these places where Moses and Ioshua stood more holy then any other places in the countrey especially seeing the one of them was in the desert an untilled and ill ordered ground and the other a place by Jericho at that time a profane city of heathenish and idolatrous people To this question the answer is that the onely reason hereof was because God appeared there and shewed tokens of his presence And hence wee have this observation that wheresoever God is in any peculiar sort present there the place is made holy by his presence and where God doth so sanctifie a place there we ought to declare our humilitie and dutifull respect by externall gestures of reverence and by decent behaviour and carriage Secondly I finde that when God was to appeare on mount Sina there to deliver the Law to his people he first commanded to sanctifie them and that they should wash their clothes Exod. 19.10 The meaning of which ceremonie was partly to admonish them of the purity of heart required when wee come into Gods presence partly to teach them that they ought to come decently in a comely maner lest they might shew neglect of his presence if they came in a sluttish or unsemely sort And therefore as Ioseph when he was to go before Pharaoh shaved himselfe and put on other apparell so wee ought to come into Gods presence in grave and comely attire which may beseeme godlinesse neither rudely like clownes nor finically like wantons A note not unfit to bee thought on by our sober maidens who come both into Gods house and unto Gods board with bare breasts and naked armes and long locks and such loose behaviour as either beseemeth Ruffians alone or no Christian at all Thirdly I read of Constantin the Emperour Euseb de vita Constant l. 4. cap. 33. pag. 400. that being present in the Church when Eusebius preached he stood up all the while and though hee were once and again intreated to sit down he still refused it The reason whereof was because as himselfe said Nefas est institutis de Deo disputationibus negligentes aures praebere It is not lawfull when things concerning GOD are in handling to be negligent in hearing And the like custom do I finde to have beene used by many others in ancient time but neither was it observed generally by all nor do I require it as necessary of any Onely thus much I observe that holy and devout men have been zelous to shew reverence in Gods service by every behaviour that fitted the purpose Fourthly I finde in some of the Learned who prescribe rules of decency in the time of divine service that they will not permit men when they are hearing of Gods word to smile in secret or to looke about or to laie one legg over an other or to whisper in their fellows eare or to look sowre as if somewhat displeased them or to leane and lie on one side Nigron in Reg. commun 2. nu 57. pag. 167. c. And surely even in these lesser things there is a decencie to be used in our outward carriage at lest so farre as that nothing appeare which may bewray either dislike of the Preacher or disesteeme of God and his word And hence we have two lessons 1. A reproof for them who allow no outward ceremonies or religious gestures in Gods service lest they should be superstitious and Popish There be men that dare not kneele when they receive the holy Sacrament nor put off the hat when they passe through a Church nor kneele downe and make a privat prayer in a publik place so that as the ancient worthies upon all occasions expressed their inward devotion by outward gestures of reverence so these men take care to shew how they detest superstition by avoyding all helps and expressions of religion 2. Wee have hence a ground of exhortation for our selves it is this that according to the rules of Scripture which require reverēce in the outward man after the example of holy godly men who have observed those rules with diligence and zele we also as occasion shall bee offered would shew our esteeme of God and his word by seemly behaviour and gestures of reverence and humility Where notwithstanding I will presse no mans conscience with a necessity of every expression used by the Ancients because for the most part they are not simply necessary but to be used with a kinde of freedome and as occasion and reason shall require Onely thus much I may boldly say and as I suppose with the good leave of all that are well in their wits that looke what modestie and signes of reverence we would use before a temporall Lord or Prince so much at least is due to him who is King of Kings Lord of Lords And if any will shew but a like reverence to God that he would shew to his Prince I will think him more devout then most men among us are at this day 3. The third and last duty by which wee ought to shew reverence is an awfull quietnesse and silence which is when neither by words nor deeds we either trouble the presence or hinder the work in hand For by such behaviour as this men use to shew their respect to their Betters Iob saith of himselfe