HEARING AND DOING THE READY WAY to blessedness, With AN APPENDIX Containing RULES OF RIGHT Hearing God's Word.  
By HENRY MASON, PARSON of S. Andrews Vndershaft London.  
LONDON, Printed by M. F. for john Clark, and are to be sold at his shop, under S. Peter's Church in Cornhill. M.DC.XXXV.   

REcensui librum hunc cui titulus est [Hearing and Doing etc.] in quo nihil reperio quò minùs cum utilitate publicâ imprimatur.  
Sa: Baker R.P. Episc. Londin. Cap. domest. Ex aedib. Londin. jan. 5. 1634.   

TO THE RIGHT Reverend Father in God, WILLIAM, Lord Bishop of London, my Worthy Patron and Diocesan.  
Right Reverend,  
HAving once more taken heart, to try the patience of the world by publishing a small Treatise; I did hearty wish that this occasion might afford me an opportunity of presenting my service and thanks to your Lordship: which now I also do with your Lordship's permission and leave. And I was the rather emboldened thereunto, because I find it to have been an usual thing among men, that Inferiors have brought poor and mean gifts to their Superiors and Betters; and have been accepted for their good meanings sake. When Saul, at that time a poor & mean man, was to go to Samuel, then both a Prophet and a Prince, 
(a) 1. Sa. 9.9, 10.  he thought it necessary to take a present in his hand though it were but a poor one, no more than the fourth part of a shekel of silver, which, as 
(b) Mr. Brierwood de Num. c. 1. T●rin proleg de antiquis ponderib. & m●netis. p. 80.  the Learned do observe, is less than eight pence of our money. Upon which passage there arise two questions. 1. Whether Samuel would not give his direction without a reward. 2. Why Saul would bring so despicable a gift to so honourable a person: which might seem both boldness in Saul to offer, and baseness in Samuel to accept. To these questions the 
(c) Non ad pretium, sed ad honorem hoc refertur. Cajetan. in locum  Learned give one answer; that this was munus honorarium, a gift not meant as a recompense of a good turn, but as an acknowledgement of homage and service. And herein they commend unto us the modesty and humility of Samuel, that did not scorn or refuse the meanest gift that came from a dutiful respect: because in such a case the mind of the Giver, and not the worth of the Gift is esteemed. For so we see, that God accepted from his people an handful of the first fruits in a basket, 
Deut. 26 2, etc.  for acknowledgement of his mercy in giving them that good Land, which yielded them all that they had. And our Lord did so highly esteem of a box of ointment, 
Matt. 26.13.  which a woman out of her love and serviceable respect had poured upon his head; that he honoured the fact, with a perpetual remembrance of it in the Gospel to the world's end. Yea, and great Lords are sometimes contented with a peppercorn, or a red rose, for acknowledgement of their right and interest. This consideration did encourage me at this time to tender this poor service to your Lordship, in acknowledgement of that duty, & of those thanks, which we your Clergy of this City, and myself more especially do owe unto you, for your Fatherly care over us. I dare presume so much of my brethren, and I may affirm it of myself, that we take ourselves to be so much obliged to your Fatherhood, as we know not how to make proof of it in any proportionable sort. Notwithstanding we hope, your Lordship will accept of our good meaning at all times: & myself at this time do pray that you will receive this poor tender of my service: which I shall ever esteem among the rest of your favours towards me. And to second this service with another of the like rank; I shall ever pray for your Lordship's life and prosperity, that we may long enjoy you as a tender Father to this part of his Church. And so, with my prayers I leave you to God's blessings.  
March 30. 1635. Your Lordships in all service to be commanded. Henry Mason.   

A TABLE OF THE SEVERAL Chapters contained in this Treatise.  

Chap. I. The scope of this discourse, and the intention of the Author. Pag. 1.  
Chap. II. By earthly things a wise Christian may be occasioned to seek after heavenly blessings. pag. 14.  
Chap. III. The blessings of this life are nothing to the blessedness of the life to come. pag. 53.  
Chap. IU. There is a supernatural blessedness appropriated to God's service. 92.  
Chap. V God's word hath virtue in it to make one blessed. 132.  
Chap. VI Hearing of God's word read is a means of blessedness. 173  
Chap. VII. Hearing of God's word preached is a means of blessedness. 247  
Chap. VIII. The keeping of God's word is another means to make a man blessed. 293  
Chap. IX. Hearing and doing compared together, and how and with what difference they concur, as joint helpers of our salvation. 380  
Chap. X. In doing of good works, the manner is to be respected, as well as the matter. 446.  
Chap. XI. A man may hear amiss; and by this error lose the benefit of his labour. 476  
Chap. XII. Preparative duties, to be observed for right hearing. 530  
Chap. XIII. Duties to be performed in the time of our hearing. 603  
Chap. XIV. Duties to be performed after our hearing. 706  
Chap. XV. General duties required at all times, both before and after, and in the time of our hearing. 740    

Errata.  
Pag. 66. lin. 5. for want was, read for want thereof was. pag. 77. l. 5. happiness, r. happinesses. p. 96. Ans. r. I. pag. 99 lin. 16. B. r. II. p. 109. l. last. C. r. III. p. 125. 4. befall there, r. befall me there. p. 160. lin. 10. in the case, r. in the like case. p. 188 lin. ult. others points, r. other points. p. 189. lin. 1. instructions, r. instruction p. 216. l. 9 at fist, r. first. p. 348. lin. 4. Prov. 1.9. r. Prov. 21.9. p. 366. l. 8. of a S. Paul, r. of S. Paul. p. 373. l. 3. my a become, r. may become. p. 410. lin. 15. Conscience. r conscience, p. 414. lin. 1. error of, 1. the error of. p. 430. l. 11. hear thee, r. hear thee. lin. 12. moreover. Oh that, r. moreover; Oh p. 475. l. 7. gloried r. glorified p. 495. l. 13. a learned men r. a learned man p. 504. l. 7. King Court. r. King's Court p. 636. l. 9 put to the cleft r. put into the cleft. p. p. 659. lin. 6. at lest r. at least.   

A CATALOGUE of the several Treatises published by the Author.  

1. The new Art of Lying covered by jesuits under the veil of Equivocation.  
2. Christian humiliation, or, the Christians Fast.  
3. The Epicures Fast.  
4. The Tribunal of the Conscience, or, a Treatise of Examination.  
5. The Cure of Cares.  
6. Contentment in God's gifts.  
7. Hearing and doing the ready way to blessedness, with an Appendix containing rules of right hearing God's word.    

HEARING AND DOING the ready way to blessedness.  

CAP. I.  
The scope of this discourse, and the intention of the Author.  
Cap. 1 Blessedness is the end for which man was made, and to which the frame of the world doth direct, and whereunto himself in his daily thoughts doth aspire. For though most men are much corrupted in their judgement concerning good and evil: yet there was never any man, but did desire his own happiness, as the sovereign and most desirable good. This being so, he that could and would point out the ready way, by which a man may become blessed, I suppose might deserve great thankes at every man's hands. And this our Lord hath done, as elsewhere in sundry places of the Gospel, so more especially in that Text of S. Luk, But he said, 
Luke 11.28.  Yea rather, blessed are they that hear the word of God and keep it. For herein he instructeth us in the way to blessedness; and that partly by his example, and more fully by his doctrine.  
And first by his example, for when he heard one of the company proclaiming with a loud voice the blessedness of that woman who had bred and brought up such a son; he taketh occasion hereby to discourse of the true blessedness indeed which fare exceedeth all such blessings, as the breeding and bearing of a good son is: teaching us by this practice of his, how to make that use of ordinary occurrences in the world, which may stir up our hearts to think on, and to seek after the things that are above; which is a good step toward the blessedness of heaven and eternal life.  
And secondly our Lord teacheth us the way to happiness more fully by his doctrine here delivered; in which we find him telling us, that the true blessedness ariseth out of piety and God's service, that it is contained and set out in God's word, and may be communicated unto us by our hearing and keeping of that word. All which points briefly and summarily set down in our Saviour's words, I intent by God's grace to enlarge and amplify, still laying the ground of my discourse in the sacred Text: hoping by my poor labours in this argument, I may somewhat further both myself and others, to the obtaining of that blessedness, which we all do so much seek after. That God which hath put this thought into my heart, put that virtue into my words, that they may guide some soul or other to eternal life.  
But before I enter upon the proposed points, it will be necessary first to unfold the Text: that so both our Lords doctrines & my comment upon them, may appear the more plainly.  
The occasion of this speech was this: Our Lord had been preaching the Kingdom of God to the people; and a woman of the company ravished with the gracious words, that proceeded from him, broke out into his praises, in these words, Blessed is the womb that bore thee, and the paps that thou hast sucked: but this commendation given by the woman, our Lord correcteth in this manner; Yea rather, blessed are they that hear the word of God, and keep it.  
Which correction of our Saviour, that it may the better be conceived, we must inquire, what there was amiss in this woman's speech, that deserved a correction, and how our Lord did amend it.  
And my answer thereto I set down in two propositions.  
1. Proposition, There was not any thing so amiss in this woman's speech, as that she may be said either to have committed a sin, or to have uttered an untruth. For by this word [blessed] this woman meant not that perfect blessedness, which consisteth in the fruition of all good; such as our Saviour meant, when he said, Blessed are the poor in spirit: for theirs is the Kingdom of heaven. Mat. 5.3. but using the word in a vulgar sort, she meant by it a great blessing of God bestowed on Christ's mother; in the same sense that S. Paul said, I think myself happy, King Agrippa, because I shall answer for myself this day, before thee, touching all these things, whereof I am accused of the jews. Act. 26.2. For as Paul by these words meant, that he thought it a great blessing to himself, that he had such a Judge: so this woman, by her words meant, that she thought it a great blessing to Christ's mother, that she had such a son. And thus to call her a blessed woman, was neither a sin, nor an untruth. First it was not an untruth; for Solomon saith, The father of the righteous shall greatly rejoice; and he that begetteth a wise child, shall have joy of him. Thy father and thy mother shall be glad; and she that bore thee, shall rejoice. Prov. 23.24, 25. Where by saying, that they shall be glad, and shall have joy of such a son; he implieth, that he thought this to be a great blessing. But David speaketh more plainly, and in the very dialect or phrase of this woman: Children saith he, are an heritage of the Lord, & the fruit of the womb, is his reward. He meaneth it of good children only, and of them he addeth further; Blessed is the man that hath his quiver full of them. Psal. 127.3, 5.  
Secondly, it was no sin neither in this woman, that she did thus magnify the happiness of Christ's mother in regard of such a son: for Solomon and David in the places now cited did the like in the same case, or in a case not so just as this was. And upon these grounds I say in the first place, that there was nothing so fare amiss in this speech of the woman, as that we can say, she either committed a sin, or spoke an untruth.  
2. Propos. There was a defect in this speech, which might be bettered and amended: for else our Lord would not have corrected it with a Yea rather. And (to speak particularly) the defect herein was twofold. 1. That she did mind a lesser blessedness, and fixed her thoughts upon that; when she might, but did not, think on a fare greater blessedness, then that was, and which concerned her in an higher degree. For it is a kind of blessedness indeed, to have a good and virtuous child, that may comfort us in the world: but it is a fare greater blessedness, to enjoy a father in heaven, in whose presence is fullness of joy for evermore. And if this woman did not so esteem of this blessedness, but with neglect of it did magnify the other; this was a fault that deserved reprehension; Or if she did upon the present occasion, as I suppose she did, magnify the happiness of having a gracious son, reserving notwithstanding her best affections for the happiness of heaven: then though she could not be blamed, yet her speech might be amended. He that calleth them blessed, who have godly children, saith well; but he that calleth them blessed, who keep Gods commandments, saith better. And therefore our Lord did amend the woman's speech, by turning it on that blessedness, which she had neglected, or at least omitted to speak of. The sum of which correction is, as if he had said, Thou sayest, Blessed is the womb, etc. Which though I deny not to be true; yet I will tell thee of a fare greater blessedness, then that is; Blessed are they that hear the word of God and keep it.  
2. This woman made not so good an use of our Saviour's doctrine, as she might have done. When she heard him preach with great wisdom, and evidence of the Spirit; she broke out into the praises of the preacher, which were justly deserved by him: but she said nothing, perhaps she thought nothing of amending her life, or of performing what she was taught. And herein our Lord amendeth her speech by telling her, what better use she might make of his Sermon. She commended him for his good Sermon, when she had done better, if she had amended herself by his instruction. She said, Blessed is the mother that bred such a Preacher; but he said, Nay rather blessed is the hearer, that maketh use of his doctrine.  
The Text being thus explained, I now proceed to speak of the points that I propounded; omitting other by-notes, which though they be profitable in their season, yet are not pertinent to my purpose.   

CAP. II.  
By earthly things a wise Christian may be occasioned to seek after heavenly blessings.  
Cap. 2 OUr Lord from this woman's speech concerning the happiness of his mother, for breeding such a child; taketh occasion to discourse of the true happiness, that accompanieth God's service. And hence I observe, that it is a point of holy wisdom to take occasion for heavenly meditations, by the mention or sight of earthly things.  
My proofs for this are two, the constant practice of our Saviour, and the helps that it yields us to a godly and an happy life.  
I. The constant practice of our Saviour, related and commended to us in Scriptures; for there we read, that when he saw Peter and Andrew busied in fishing, he took occasion by the trade that then they did use, to tell them of an heavenly trade of fishing for the souls of men. He saw them casting a net into the Sea, (for they were fishers:) and he said unto them, follow me, and I will make you fishers of men. Mat. 4.18, 19  
Again, when some told him of his mother and his brethren, desiring to speak with him, he took occasion from the mention of his earthly kindred to instruct us in the spiritual kindred, that is between him and every good Christian. It was told him by certain, which said, Thy mother and thy brethren stand without, desiring to see thee. And he answered and said unto them, My mother and my brethren are these, which hear the word of God and do it. Luke 8.20, 21.  
And again, when the woman of Samaria came to draw water out of jacobs' Well; out of this accident he fetcheth occasion to instruct her in the living water, that would refresh her soul unto eternal life. There cometh a woman of Samaria to draw water: jesus saith unto her, give me to drink.— Then said the woman; how is it that thou being a jew, askest drink of me, which am a woman of Samaria?— jesus answered and said unto her; If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldst have asked of him, and he would have given thee living water.— Of which water whosoever drinketh, shall never thirst: but the water that I shall give him, shall be in him a well of water, springing up into everlasting life. joh. 4.7, 9, 14.  
And yet again, when the people followed after him, that they might eat of his bread; he taketh occasion from their desire of earthly meat, to instruct them concerning the bread of life. When the people came to Capernaum seeking for Jesus— jesus answered them and said, verily, verily I say unto you, Ye seek me, not because you saw the miracles, but because ye did eat of the loaves, and were filled. Labour not for the meat which perisheth, but for that meat, which endureth to everlasting life. john 6.26, 27.  
Thus our Saviour by a constant custom, taketh occasion by the words that are spoken, and occurrences that happen in the world, to raise men's thoughts from earth to heaven: and from things that concern this life to teach them spiritual lessons for obtaining of eternal life. By which practice of his, he lifteth up men to heaven, while they remain upon earth; and breedeth in them heavenly mindedness, while they are occupied about their worldly business. And this being his constant practice who is the wisdom of his father; it proveth the truth of my conclusion, that it is a point of holy wisdom to take occasion for heavenly meditations by the mention or sight of earthly things.  
II. The same point is further proved by the helps that we may receive from it towards holiness and an happy life. In which kind I may reckon these that follow.  
1. It will make every creature that we see, and every occurrence that we meet with in the world, to serve us as Schoolmasters to lead us unto Christ; and as a Monitor to remember us of some duty. The meat on our tables will teach us the necessity of the meat that never perisheth; and our hungering after that will admonish us how we should desire the food of God's word, that we may grow and be strengthened in grace by it. The clothes we put on, will remember us of putting on the Lord jesus, and of the glorious robes of righteousness, with which Gods children are adorned. The tender affection which we show to our children; will bring to remembrance the great love of our heavenly father towards his sons and daughters. The duty and service that we require of our servants, will tell us, what greater duty we own to our Lord in heaven: and their failings towards us, will remember us of many defects of our own in God's service, and of our rebellions against his commandments.  
And the like may be said of all other the like occasions and occurrences: so that not a crumb of bread, nor a corn of salt, nor a drop of drink, but as they serve to refresh nature, so they may serve also to increase and confirm grace in us. And all the creatures will have not only a natural use for this life; but also a spiritual use towards eternal life and the happiness of the world to come.  
2. This practice of gathering holy meditations from worldly occurrences will help to preserve us from abusing the creatures in a sinful sort. He that when he eateth his meat for refreshing of his body, shall think withal, Yea, but how much more necessary and comfortable is the food of God's word to the famished soul? will not likely abuse the creatures to surfeiting and excess. And he that when he putteth on his best clothes; shall think, Yea, but how much more glorious are the garments of righteousness and the fine linen and silks, with which the Saints are adorned? that man or that woman will not likely be proud of a silk gown, or a gold ring, or a beaver hat, or an embroidered petticoat, or any thing, that fine minions take pride in. And if a man while he is labouring in his Trade, shall think; Yea, but how much more pains should I take to enrich my soul with the treasures of God's grace? that man will not have the heart to dishonour God by dishonest gain. And if a man, when he exacteth diligent and daily labour from his apprentice or servants, and chideth them, if they be slack in his service; shall think with himself, Yea, but how much more justly may God require all obedience at my hands, and chide and chasten me for my great slothfulness in serving him? that man will never rule over his servants with rigour, nor oppress them with too much work, or too little meat. And the like is true in all other the like cases. And by this means we shall be kept from a sinful abuse of the creatures, which otherwise would be a great hindrance to our happiness and a blessed life.  
3. The same practice will be a means to season our hearts with heavenly mindedness, even while we are going about our worldly occasions. If we should at any time forget God and our country that is above; every occurrence in this life would remember us of the life to come. When we are at work in our shops, or sit down to eat at our boards, or lie down to rest on our beds, or walk out to take air in the fields; and whersoever we are, and whatsoever we do; some accident or other would befall us in our way, that would present good thoughts to our minds and memories. And by this means we should have our conversation in heaven, while we are upon the earth; as the Apostle speaketh: or, as a learned Writer phraseth it, we should have an heaven upon earth: and so in good part we should even in this life enjoy that happiness, which we expect and desire fully to possess in the life to come.  
These are the proofs: the uses follow.  
Use 1. This detecteth the folly & preposterous course of worldlings, who usually go the quite contrary way. The right way, & that which our Lord directeth us to by his example, is, that we use the creatures to bring us unto God: but these men use God and his service to bring themselves to their desires in the world. Such men I mean, who show great for wardness in religion, that they may compass their worldly ends. They pray, and they profess, and they hear Sermons, and they entertain Preachers: but their praying, and their professing, and their hearing, and their honouring of Preachers, are but as so many stalking horses under which they lie hid, till they have caught the prey. It is but a fable (but the moral of it is an evident truth;) which wise men tell us of a fisherman's son. They say of him that he put himself into a Monastery, and there lived as a poor Monk: but being of good parts by nature, and thriving well in his studies, was for his well-deserving advanced to be the Abbot of the Monastery. Which place of dignity when he had obtained, he, in acknowledgement of his poor beginnings, and to remember himself whose son he was; caused a net to be spread upon his tablecloth, whensoever he went to meat. Afterward, for his virtues he was thought fit to be a Bishop; and then was advanced to be a Cardinal. And still in humility, and in thankfulness to God, the net was every day spread upon his table. And by this means he gained such an op nion of humility and holiness, that men thought him not only worthy of the preferments which he had, but even of fare greater; and so in conclusion he was chosen to be Pope. In which place he lived as a great Lord, but forbore to spread the net any longer. And being asked the reason, he answered, that now the fish was taken for which he had spread the net all this while: meaning, that now he had gotten the preferment, at which he had still aimed. Beloved brethren, I suppose ye will laugh at the devise: and some men perhaps will be the better pleased with it, because it was framed of a Clergyman. But shall I tell you what the Poet said in a like case? [Mutato nomine de te fabula narratur:] Change but the name, and the fable fitteth yourselves. It is not only meant of Scribes and Pharisees and such hypocritical Preachers, who devour widows and men's houses too under a show of zealous preaching. But it is meant of hypocritical professors also, who scarce ever open their eyes, save when they look up to heaven: but it is that they may be thought to be holy & devout men, & such as mind nothing but heavenly things. And it is meant of covetous professors, who frequent sermons, and pray with their families, and set up Lectures abroad, and talk nothing but Scripture phrase: and all this, that they may draw customers to their shops, or hook-in other men's estates into their hands, and break with the more advantage. And it is meant of ambitious professors, who talk still in a popular language, and speak for the good of their country, and find fault with the errors in our government, and like zealous Patriots indeed, take part with the Commoners against their Alderman, and with the subjects against their Sovereign; and all that they may steal the hearts of the multitude, and by their voices and votes be chosen into some place of honour, to which they do aspire. Against all these, and all others, who pretend religion, and intent their own ends, was this fable devised. They are the men that spread the net, till the fish be taken; and more than that, they mind not. And of all these I say, they take a foolish and preposterous course, because they make religion to serve for worldly ends; whereas all worldly things should serve the advancement of religion.  
Use 2. This is of great use for all them, who would serve God in sincerity. For it teacheth them how to gain zeal and good affections towards God; not only by hearing of sermons and reading of Scriptures, and using a constant course in all holy duties; but even by the ordinary occurrences that they meet with in the world. If they follow this course, and make use of it, they may grow in grace, and gain holy affections, while they are in their shops, and while they walk in the streets, and while they confer with their friends, and while they either think or do any thing by themselves. And this I suppose may be a sufficient motive, to persuade us to this practice. And for our better direction in the right use of it, learned men have prescribed us some rules, and holy men have left us some examples; in whose steps if we shall tread, we may gain the like comfort that they have done.  
1. And first for rules: Ludovicus Vives, a man renowned as well for piety as learning, among other learned works of his, hath published a Treatise, which he calleth Excitationes animi ad Deum; that is, The liftings up of the soul unto God. In this book he prescribeth us rules of meditation and prayer upon every incidental occasion: for example, when we awake out of sleep in a morning, and find ourselves refreshed by our rest; then he biddeth us think, how joyful and blessed a thing it will be, to be raised up to eternal life, after our sleeping in the grave; and to pray withal, that as God hath raised our bodies from their sleep, that we may do the works of this life; so he would raise up our souls from the sleep of sin, that we may do the works of piety and a godly life. And when we 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 own country and our dearest friends, that is, from heaven; and the blessed souls that be there; and then we should pray, that God will teach us to live here as pilgrims and strangers, that are travelling toward a better country, 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 dismal darkness of the night; that then we should think, how necessary the knowledge of God's word is, which is a light to our eyes, and lantern to our feet: and pray withal, that God would keep this candle still shining before us, that we 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 doors, when we sit down to meat, 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 sweet flowers of such like devotion, hath also, for the benefit of his countrymen printed these meditations and prayers among the rest. There, if ye please, ye may read them: and I dare say, if ye read 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 years, penned by a reverend and learned Prelate of our Church, called Occasional Meditations. In it you are directed how on ordinary and trivial occasions, ye 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 only will say thus much, that who so shall peruse these books, and make use of them accordingly; I doubt not, but he will find in them good helps to heaven, and great comfort to his soul. And so I leave the Rules.  
2. The examples, that I make choice 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 she might please, and allure lovers unto her, he burst out into tears, 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 pains to please my good God, as she doth to please sinful men. This example if we will follow, we may make use of it diverse ways for our good: namely thus; when we see a Porter sweeting under his burden, that he may earn a poor wages; we may check our own dulness, who are so soon weary of labouring for an eternal Kingdom; that we grudge to spend a quarter of an hour in prayer, or a whole hour in hearing of God's 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 pains for a tester or a shilling, when we think so little pains to be overmuch for obtaining of eternal life and the Kingdom of heaven? And when we see a Shopkeeper abridge himself of his meat and of his sleep, that he may attend his customers and make gain of his trading; we may justly blame ourselves for our backwardness in God's service, and that we cannot abridge ourselves in our eating and in our sleeping and in our sporting and in our clothing, that we may be the fit and more expedite for good duties and for the Kingdom of God. And when we see a man that taketh physic, fast aforehand, and after the taking of it, to content himself with a thin supping, that the medicine may work the better; we may think every man with himself, what a fool am I, that on the Lord's day, when God prepareth and giveth me physic for my soul, I do so fill my stomach with meat, and my head with strong drink, as maketh myself unfit for God's service, and my praying, and hearing and reading unprofitable for my soul? And when we see men and women look themselves in the glass every day, that they may carry with them no spots or deformity in their faces, that may shame them when they go abroad among men: we should accuse our shameless security in matters of our souls, and that we do not examine our consciences and look our souls in the glass of God's Law, that there be no deformity in our lives, that may shame us before God and his Angels. I might make many such applications of Pamboes' practice to ourselves, and gather such collections to shame ourselves 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 shall despise it.  
2. Examp. The second example is of a Cook in a College of religious men. Of him Climacus a Greek father in the ancient Church, relateth that he was very devout in serving God, and often moved with compunction to mourn for his sins. Which Climacus observing, importuned him to know by what means he had attained to such a degree of sanctity and holiness; and he after some entreaties answered him to this effect; 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Climac. Grad. 4. pag. 49.  I, saith he, in this work of the Kitchen, did never think that I served men, but God, who enjoined me true service in my place: and judging myself unworthy of any rest by reason of my many failings, when I look on this fire in my chimney; how intolerable the burning thereof would be to my flesh, I am put in mind of the everlasting and much more unsufferable burnings of hell fire, due to all impenitent sinners; and the thought of this torment doth resolve me into tears for my sins.  
And now if we will make use of this example, we shall not need to go abroad, and gather instructions from other men's lives, as Pambo did: we shall find matter enough at home to exercise our thoughts with. For example sake, and to set our consciences on work in this duty; If any of us shall be tormented with an headache or a toothache, or with the stone, or strangury, or a hot fever, or some other tormenting pain, that will not suffer us to take any rest; we may make the like use of the burning fever, or tormenting ache which we feel, that this Cook did of the scorching fire, which he looked upon. We may think, if this little smart in comparison, and these short torments seem so unsufferable, as that I would not endure them for a year together, though I might gain a Kingdom by it; how unsufferable are the eternal torments of hell fire, and what a fool am I, if I plunge my soul into them for ever for gaining of a paltry profit, and a fading and a filthy pleasure? And if after drinking a cup of pleasant wine in our thirst, or after eating a good dinner in our hunger, or if after a sweet sleep when we have been weary, we find ourselves comforted and refreshed; then there is occasion to think, O Lord how much more joy and refreshing will it be to my soul, when I shall rest from all my labours in Abraham's bosom, and with Abraham and Isaac and jacob shall eat bread in the Kingdom of God, and shall be fed with the pleasures of God's house for evermore? And again, if at any time we be overjoyed (& who sometimes is not?) when some great preferment befalleth us, such as are a high place in the Court, a great office in the City: or some matter of much gain in our trading; than it will be seasonable to think, if such a scant advancement do so much overjoy me, what a joy will it be, and how shall I rejoice, when I shall be taken to be God's adopted son, and to be heir of his Kingdom, and a fellow citizen with the Saints in glory? And thus we may do on all the like occasions: and if thus we do do, still converting earthly occurrences into matter of heavenly meditations, we shall be profited toward salvation by every thing of moment that we see or hear abroad, and by those things which we find & feel in ourselves.  
But this practice is never more seasonable, nor never more profitable, then when we come to the Lords Table. In this Sacrament we have for the outward matter of it, bread and wine, in substance the same with that which is upon our own boards, but in use of a far different nature. When they be upon our own boards, than they be natural things, ordained for the refreshing of the body, and preservation of man's nature: but when they be on God's board, they are spiritual things ordained for the nourishment of the soul, and the preservation of God's grace within us. Now if it be a point of wisdom to take occasion of heavenly thoughts from them, when they are mere natural things; how necessary will it be to have more elevated thoughts of them, when they are consecrated to a mystical and supernatural use? Now that they are set apart to a sacred use, they must needs be profaned, if they be not handled in a sacred sort. Here they are holy signs, which represent Christ unto us with all the benefits of his Passion: and we make them as no signs, if we do not see Christ and his death represented in them. Therefore in the celebration of this Sacrament, the Church teacheth the Minister to say, [sursum corda] lift up your hearts; and it teacheth the people to answer him back again, We lift them up unto the Lord. When therefore our eyes do look on these creatures on the Lord's Table; our hearts should look to Christ in heaven. When we see the bread cut and broken in pieces; that biddeth us remember, that his sacred body was broken and torn in pieces for our sins. And when we see the wine poured out of the vessel into the cup, and out of the cup into our bodies; that biddeth us remember, that his precious blood was emptied out of the veins, that our souls might be purged from their sins. And when the bread and wine is delivered into the Communicants hand; that telleth him, that God the Father doth now reach unto him from heaven, the flesh and blood of his dear Son, that they may nourish his soul to eternal life, as the bread and wine doth nourish his body for this natural life. So that in the whole institution of this Sacrament there is nothing dumb, or without its signification: and so likewise in the celebration of it, we should pass by nothing, as if we were deaf, and did not understand the meaning of it. For conclusion, as S. Paul said to Timothy, so I say to every Communicant, Meditate on these things, while ye be about this holy work: and, 
1 Tim. 4.15.  Consider what I say; and the Lord give you understanding in all things; that ye may know how to make use of all God's ordinances for his Glory and your own comfort.   

CAP. III.  
The blessings of this life are nothing to the blessedness of the life to come.  
Cap. 3 WHen this woman magnified the happiness of that mother, who had bred so good a child, as he was who had discoursed in this manner; our Lord amended her speech by telling her of a far greater blessedness then that was, consisting in the hearing and keeping of God's word. And hence I collect, that the blessing of good children, and other the good things of this life, are much short of the blessedness, which accompanieth godliness and an holy life.  
The proofs for confirmation hereof are three, 1. The testimony of Solomon. 2. The condition of worldly happiness in itself considered. and 3. It's want of those excellencies, that are in the true blessedness.  
I. The first proof is the Testimony of Solomon set down in the book of Ecclesiastes. In it his Testimony is delivered 2. ways. 1. In a general doctrine. 2. In particular instances.  
1. His doctrine is this; Of all worldly blessings, and the happiness that men can gain by them, he saith in the entrance of his book, Vanity of vanities, saith the Preacher; vanity of vanities: and all is vanity. Eccles. 1.2. He meaneth that all the things of this life, without godliness and a good conscience, are mere emptiness and things of nothing. Thus he beginneth his speech concerning the glittering greatness of this world, and then of the true blessedness, that accompanieth God's service, he addeth in the conclusion of that book; Let us hear the conclusion of the whole matter; fear God and keep his Commandments: for this is the whole duty of man. For God shall bring every work into judgement, etc. Eccles. 12.13, 14. Where 1. when he saith, Let us hear the conclusion of all, he meaneth that that which now he was to say, namely to fear God, and keep his commandments, was the substance of all that needed to be said, the sum of all that either the Preacher needed to teach, or the people needed to learn. 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 godliness that it was the sum of all, namely because it is the whole duty of man, that is, all that is required of him to the attaining of blessedness and eternal glory. Lay these things together, and the sum is, that all other things are of no worth; only the fear of God and his service is enough of itself to make a man truly and eternally happy. This is the general 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. etc.  humane wisdom, 
(b) ca 2.1, 2.  worldly mirth 
(c) ca 2.3. etc.  pleasures of all sorts, 
(d) ca 4.9. etc.  riches, and worldly wealth, 
(e) ca 6.3. etc.  children and long life, etc. all which are esteemed the chief treasures of this life: and of all these Solomon's 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, & gone through the whole course of the world to seek for blessedness to content his soul; he could find nothing among the most desirable things, but vanity and vexation, nothing that could give him any satisfaction or contentment. It was only the fear of God and his service that could yield that which he sought for. This is the first proof of the point: and it is a full and a clear one.  
II. The second is, the Condition of worldly blessings considered in themselves; and it is this, that for all the goodly shows that they make, yet if they be without godliness, they leave a man still in a cursed and a damnable state. For a man may have good children and himself may be a bad man. So it was with Saul and jonathan his son; and with Ahaz and EZekias his son; and with Manasses and josias his son. And so a man may have riches, and honours, and pleasures; and yet be in a worse case, than the beggar that lieth at his gate. So it was with Dives in the Gospel: 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 days did but pass over his head; and he was carried into hell, and tormented in that flame, and could not obtain so small a comfort, as a drop of water to cool his burning. And whereto now did all his former pomp serve him, but only to make him more sensible of his torments? Miserum est fuisse foelicem; It is an increase of a man's misery, that he hath formerly been happy. And now I dare say there is never a man living, but will think that Lazarus with all his beggary and sores was in a far more happy condition, than Dives, who lived in such plenty and honour. And this example alone, (to say nothing of Pharaoh and Haman, and Belshazzar, and Nabuchadnezzar, and Herod, and such like; this example, I say alone) is proof 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 happiness, that leaveth the possessors of it in such a miserable and cursed state?  
III. Thirdly, the same truth is further proved, because the greatest happiness in this world is destitute of those prerogatives which are the proper glory of the true blessedness, namely these 3. fullness, sincerity, and eternity.  
1. The first prerogative is fullness without any lack or defect. For true blessedness is accompanied with full joy, even as much, as either the heart can desire, or the soul receive. David speaking of this blessedness, saith unto God; In thy presence is fullness of joy for evermore. Psal. 16. ult. A vessel is said to be 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 room to receive it. And such is the joy saith David, that is in God's Kingdom. But that speech of the Gospel 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, we do 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, than the capacity of the man's 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 entereth into the man, but rather that the man goeth or entereth into it; because the quantity or measure of that water is greater than the man is capable of, or can receive. And so in this case when our Lord receiveth his faithful 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 God's Kingdom 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 fullness of joy that is found in true blessedness.  
But now the blessedness of this world (take it when it is at the best and at the fullest) though it have its comforts and its joys; yet a fullness of joy it cannot be said to have, because always something is wanting that that happy man still doth desire: and that in two respects; 1. because there is no such fullness or perfection in any one blessing, but that he who hath it, doth desire more. 2. because if any man had as much of one blessing, as he could desire, yet there would be a want of some other blessing, that would disturb his joy in that which he possessed.  
1. There is no fullness in one worldly comfort, but still there is a want of something, that the man would have more than that which he hath. Ahab was a King and had great possessions and lands; but yet he wanted a garden of herbs, such as Naboths' vineyard might make; & for want was so grieved, that he could not eat: and therefore he killed Naboth, that he might enjoy his inheritance. And so now a days, a man may be a great rich man, say he be as rich as this world hath any; and yet he hath not so much land, but he seeketh to purchase more, nor so much money but he thinketh what way he may increase his store. And still we see it happen as Solomon observed, that he who loveth silver, shall not be satisfied with silver; nor he that loveth abundance, with increase. Eccl. 5.10. And so it is in other things: The eye is not satisfied with seeing, nor the ear with hearing. Eccles. 1.8. He that hath an able body; say as strong as Samson; yet wanteth soundness, or some strength, or some agility, which he desireth by physic, and food, and exercise to increase or amend. And he that is endued with great learning and much wisdom, say he were as wise as Solomon; yet findeth each day some defect, and learneth by continual experience, that there are more things, which he knoweth not, than those are which he knoweth. And so we may say of all other things of this life; they are never so great, but more may be added, and more will be desired. And therefore there is no fullness in them.  
2. Say, that a man were so happy, as to enjoy some one blessing in such perfection, as that he neither needeth nor desireth more: yet he is short in some other blessing, the want of which will abate or rather damp his joy in the other. For example, Naaman was rich and valiant and honourable: but yet Naaman was a Leper, and sought with much labour and great cost, to be eased of this disease. And so it is with us; a man may have some blessings that may comfort him: but yet he wanteth many others that will afflict him not a little. It may be a man may be rich, but unlearned; or rich and learned, but unhealthy; or rich and learned and healthy (though all this is but seldom seen in one man;) but yet he is unfortunate in his wife, or in his children, or in his friends, or in his credit, etc. But the man was never yet known, that enjoyed all things, that he could wish. And if there be a want of some good things; then there is not a fullness of all joy. And consequently the worldly happiness is much short of the true happiness, in which there is fullness without want, and perfection without any defect.  
2. True happiness hath this prerogative, that it hath sincere joys, without mixture of any other sorrow. S. john in the Revelation describeth true blessedness to be such, as that men who enjoy it, shall hunger no more, nor thirst any more, neither shall the sun light on them, nor any heat. Apoc. 7.16. and Apoc. 21.4. God, saith he, shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. In which words, 1. when he saith, They shall hunger no more, etc. he meaneth there shall be nothing within them that may breed them any pain. 2. When he saith, Neither shall the sun light upon them, etc. he implieth that nothing from without them, shall annoy them. 3. When he saith, God shall wipe away all tears from their eyes; he telleth us the reason, why there is such perfection of good, and such freedom from evil; and that is, because in heaven we enjoy God himself by immediate vision, and in God there is no defect: but while we are in this life, we are preserved and upheld by the use of the creatures; and all they are defective and imperfect. And hence the conclusion is, that in heaven there is no more death, nor no more sorrow, nor no more pain.  
But contrariwise the blessings of this life have ever some tang of sorrow mixed with them, which will damp all the joy. Belshazzar was quaffing it in his cups, and frolicking it with his friends, when lo, there came forth the fingers of a man's hand, and wrote his judgement upon the wall: at the sight whereof the King's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. Dan. 5.5, 6. And so Haman was one of the world's darlings, in great favour and highly advanced by the King, and invited by the Queen to one banquet after another: so that Haman went out joyful and with a glad heart: and a man would have thought that he had been the Minion, on which the world had chosen to bestow her choicest favours. But Haman was no sooner gone out overjoyed with his great preferments, but he met with Mordecai the Jew, who would not do him reverence: and this unrespectivenesse in a poor alien did so pierce his heart, that he was forced to say; All this [greatness] availeth me nothing, so long as I see Mordecai the jew fitting at the King's gate. Ester 5.9, 13. And so it is with all other the happy men of this world. Either men do molest them, and fill them full of fear, or of anger, or of envy, or of some other unquiet passion; or else God from heaven doth thunder upon them, and setteth their own conscience against them, which (as the poet said,) surdo verbere caedit, giveth them many a smarting lash, when the world heareth not the stroke. Thus one worm or other there is, which gnaweth upon their heart, while they rejoice in their pomp; and they still find Solomon's proverb to be true, Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. Prov. 14.13. In this respect then the worldly happiness is not comparable to the happiness of heaven, all whose joys are without mixture of any grief.  
3. True happiness hath eternity added to its joys. As they are full without want of any good, and sincere without mixture of any evil; so they are eternal in the continuance of them both. In the description of the last judgement it is said of 
* Come ye blessed of my Father.  God's blessed ones, that they go into life everlasting. Mat. 25. ult. And David saith of these joys, At thy right hand, O Lord, there are pleasures for evermore. Psal. 16. ult. And S. Peter, that it is an everlasting Kingdom. 2 Pet. 1.11. and an inheritance incorruptible, and undefiled, and that fadeth not away. 1. Pet. 1.4. And the reason is, because God hath appointed this life to be a passage to the other; but the life to come to be the permanent and fixed state, in which all men receive their reward. Therefore when Dives being in hell, desired that Lazarus might come out of Abraham's bosom; to refresh him; No, saith Abraham, that cannot be, for betwixt us and you is a great gulf fixed, so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence. Luke 16.26: Implying, that there is no removing nor no changing in the life to come; but those that are once in hell, shall be in hell for ever, and those that be in heaven, neither can nor will departed thence. The blessedness then of heaven, which is the only true blessedness, is eternal and unchangeable.  
But it is not so with the happiness of this world: they are changeable, nay changing every day: and that two ways, or in two respects: Either because they are of a fading nature, and may leave us when we have most need of them; or because we are of a mortal constitution, subject to dissolution and death, and then we must leave them, if they leave not us before.  
1. Riches are of a fading nature, still ebbing and flowing like the sea, and oftentimes dried uplike the summer brooks. Riches, faith Solomon, make themselves wings, and fly away as an Eagle towards heaven. Prov. 23.25. Meaning by this expression to tell us how hastily they leave us. 
(a) Job 1.  job was a happy man in all worldly respects, happy in his children, and happy in his authority, and happy in his possessions, so that there was none like him in all the land: but in one day thiefs came and carried away his oxen and his asses, and murdered his servants; and a fire from heaven came, and burnt up his sheep, and the servants that kept them, and a wind from the wilderness came, and cast down the house where his children were, and destroyed them all. Nor was this all, with the loss of children, and goods, and possessions, he lost his authority and command also. For whereas he was before 
(b) Job. 29.21. etc.  honoured of the best, now 
(c) Job. 30.1, 9, 10.  the very boys had him in derision, and the abjects of the world made him their song. And thus it is with us now also. Be a man never so rich, and so plentiful in all things; yet either thiefs may rob him, or false servants may beguile him, or bad creditors may fail him, or fire may consume him, or some misfortune or other may befall him, and sweep all away in a moment. And if his goods be once gone, then farewell his honour, and his credit, and his power: he that sat before on the bench like a Judge, may with job fit upon the dunghill without any man that will care for him.  
Secondly, say, that worldly preferments abide with us still; Yet if they leave not us, we are sure to leave them; nor can we say, how soon it may be. The rich man in the Gospel had laid up much wealth, which he supposed should serve him for many years: and possible they might so, saving that he himself wanted days to enjoy them. He said, Soul, thou hast much goods laid up for many years; eat, drink, and be merry. But God said, (and his word must stand) Thou fool, this night thy soul shall be required of thee: and then, whose shall those things be, that thou hast provided? Luke 12.19, 20. And so now, we that are in health this day, are not sure that we can live till the next day. If now we bless ourselves in our fortunes, and think ourselves happy in our children, in our friends, in our preferments, in our possessions and houses, and make an account that we are now settled to our mind: yet how can we be sure, that it may not be said to us from heaven, Thou fool, this night, or this day will they take away thy soul from thee. And than whose shall those dwellings, and those preferments, and those friends and those offices, and those bags and chests; whose shall they be, when thou goest to thy grave and they cannot follow thee?  
This point is of use diverse ways: it serveth for comfort to the poor, for admonition to the Rich, and for instruction to us all.  
Use 1. It is for comfort to the poor. For if the things of this life have so little matter of happiness in them, why should any man grieve to want that, which can do him no more good? And if there be such perfection of happiness in enjoying God and a good conscience, why should any man be discontented for want of other things, while he enjoyeth these? Mephibosheth was so well contented with the favour of the King, that when Zibah his servant had cozened him of the one half of his lands, he answered, Nay, let him take all, forasmuch as my Lord the King, is come again in peace to his own house. 2 Sam. 19.29, 30. meaning that he cared not for lands & live, so he might enjoy the favour of the King. And much rather may every poor Christian say; It mattereth not though I be rob of my goods, and turned out of my possessions, and left destitute of all things, so that I may enjoy Christ, and his merits and live with God in glory. Let the world take all; seeing I have God to be my father, and Christ to be my Saviour, and the holy Spirit to be my Comforter. This comfort and contentment the poorest man that serveth God aright may gather from this doctrine.  
Use 2. It is for admonition to the rich and great men of the world: it teacheth them, not to place happiness in these outward things. S. Paul's direction to Timothy is, Charge them that be rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. 1 Tim. 6.17. In these words I note two things; 1. What rich men are charged with, and that is, that they trust not in their riches, as if they were safe, because they were great, or happy because they were wealthy. and 2. Why they should observe this charge, and that is employed in the condition ascribed to their riches, uncertain riches. For it were a folly to trust in that which may fail us, when we have most need of it. And as rich men may not trust in their riches; so honourable men must not trust in their honours, and learned men must not trust in their learning, and popular men must not trust in their credit with the multitude: nor may any man trust in man or humane things. But as our Saviour, when one shown him the goodly buildings of the Temple, Seest thou these great buildings? (said he,) there shall not be left one stone upon another, that shall not be thrown down. So when we look upon ou fair houses, we should say to ourselves; There is never a wall in this house, nor tile on this roof, but it will waste and come to nothing: nor can I have any certain dwelling, till I have an house given of God eternal in the heavens. And when we look upon our Lands and Lordships, our thoughts should be these or such like. There is never a foot of this ground, nor never a parcel of these possessions, but will be taken out of my hands, and be possessed by I know not whom. And so when we look on our chests of gold, and presses of , & cupboards of plate; when on our goodly children, and rich friends and kindred: still we should tell ourselves; All these things will fail and forsake me yet long. Not a penny of all my coin; nor a rag of all my garments, nor any man or woman of all my kindred and acquaintance, can follow me to my grave, or ease me of my pain, or help me at my greatest need. 
Luke 12.33. Luk. 16 9  And oh then my soul, why do not I lay up treasures in heaven, and provide bags that wax not old, and make me such friends of my goods, as, when I fail, may receive me into everlasting habitations? These thoughts rich men may learn from this doctrine. And if they learn it well, they will not be proud of their worldly wealth.  
Use 3. This point is for instruction of us all. We hence may learn, seeing worldly blessings are nothing to the blessedness of heaven; that therefore we should be very fools, if we would part with heaven for any thing upon earth. We all condemn the profaneness of Esau, who sold his birthright for a mess of pottage. And we detest the wickedness of judas, who sold his Saviour for a few pieces of silver. And there is as great cause to condemn the unjust dealer, that for a small gain, maketh away his right to heaven. And so I may say of the ambitious man, who selleth Christ for honours; and of the vainglorious man who selleth him for praises of men; and of the intemperate man, who selleth him for his belly cheer; and of the lascivious man, who selleth him for carnal pleasure; and of every man, who for any thing in this world, selleth away God and a good conscience. Let not us be so unwise, as to make such foolish bargains; Rather learn we of Naboth to hold fast our inheritance. Ahab offered him as good a vineyard, as that was, if he would part with it for the King's use; but Naboth answered, God forbidden, that I should give thee the inheritance of my fathers. 1 Kings 21.3. The devil though he be an impudent liar, yet cannot for shame say, that he can give us as good a blessing on earth as the blessedness of heaven is. And therefore when he offereth us honours and preferments and pleasures and possessions to be gained by wicked or unlawful means, which will deprive us of heaven and eternal happiness; How much rather should we answer him in Naboths' words, God forbidden that I should sell away the inheritance of my heavenly father; or part with so glorious a possession for so vile a price. Let the devil offer such bargains as these, to the fools of the world, whose minds the God of this world hath blinded, that they cannot see either the glory of heaven or the vanity of earthly things.   

CAP. IU.  
There is a supernatural blessedness appropriated to God's service.  
Cap. 4 WHen the woman of the company pronounced her blessed, who was the mother of such a son: our Lord not denying that to be true in a vulgar acception, in which the woman meant it; doth notwithstanding correct her speech by telling her of a far greater blessedness belonging to them, that hear God's word and keep it. And hence ariseth this conclusion or theorem of great use to a Christian life, that the true and supernatural blessedness belongeth and is appropriated to the service of God.  
This is plainly and plentifully confirmed by Scriptures, such as these are:  
Blessed is the man, that walketh not in the counsel of the ungodly, etc. Psal. 1.1. Blessed is he whose transgression is forgiven, and whose sin is covered.— in whose spirit there is no guile. Psal. 31.1, 2. Blessed are the undefiled in the way, who walk in the Law of the Lord. Blessed are they that keep his testimonies and seek him with their whole heart. Psal. 119.1, 2. Blessed are they which are persecuted for righteousness sake: for theirs is the Kingdom of heaven. Mat. 5.10. With many other the like sayings to the same purpose. In all which I note two things: 1. That they speak of a supernatural, not of any worldly blessedness, so called: for they place this blessedness in the right to the Kingdom of heaven; and they ascribe this blessedness to persecutions suffered for Christ's sake, which is quite contrary to the nature of worldly happiness. 2. I note that these Scriptures do place the ground and root of this blessedness in holiness and a godly life. Lay these two together, and they prove the point, that true and celestial blessedness belongeth to God's service or a godly life.  
More than this needeth not for proof of the conclusion: but for more full declaration of it, 3. Questions are to be cleared; 1. Wherein this blessedness doth consist. 2. Why it is ascribed to the service of God. And 3. how men are said to partake of this blessedness in this life.  
1. Quest. The first question is, wherein this blessedness doth consist: and the answer thereto is, that it consisteth in the immediate fruition of God, of and by himself supplying all good things, and expelling or driving away all evil. In this answer I say three things.  
Answ. That it is in the fruition of God. For all the good, that we have or can have, is from him. In him we live, and move, and have our being. Acts 17.28. and Every good gift, and every perfect gift is from above, and cometh down from the father of lights. james 1.17. And if every good gift, than blessedness among the rest, or rather more especially than any of the rest, is given us of God our heavenly father. And when from him we receive this blessedness, then are we truly said to enjoy him, because he than communicateth himself unto us in one of his especial blessings. For as a man is said to enjoy the Sun, when by its presence and aspect, it communicateth light and influence unto him; and as he is said to enjoy a friend, who hath his company and acquaintance, so as he receiveth comfort and contentment from him; or, as the Apostle saith, that God giveth us richly all things to enjoy, 1 Tim. 6.17; when we have them, & may use them for our good: so, and in the like sense we are said to have the fruition of God, or to enjoy him, when he is so near unto us, and in such manner present with us, as that he communicateth unto us his mercies and blessings. And that thus the blessed man doth enjoy God, I take it to be plain, when it is said in the Gospel; Blessed are the pure in heart, for they shall see God. Mat. 5.8. For to see God includeth two things, to enjoy him, and to live in his presence in his glory. That it signifieth to enjoy him, appeareth by the custom of Scripture phrase; In which, to see good is to enjoy it. Psal. 34.12. and, to see good days, is to enjoy good days. 1 Pet. 3.10. and to see corruption is to partake of it. Psal. 16.10. and to see death, is to suffer death. john 8.51. and Heb. 11.5. and not to see good or evil, when it cometh; is as much as not to partake of it. jer. 17.6, 8.  
And if in the Scripture phrase, to see good, and to see evil, and to see death, and to see corruption, be to partake of them, and when the speech is of that, which is good, to enjoy them; then I do but speak according to the phrase of Scripture, if I say that to see God, in that place of the Gospel, is to enjoy him: and so to see and enjoy him, is the Blessed man's portion.  
And therefore I say in the first place, that Blessedness doth consist in the fruition of God.  
B. Secondly, I say, that this fruition, belonging to the blessed man, is the immediate fruition of God. For understanding hereof we must note, that there is a twofold enjoying of God; the one mediate, and the other immediate. Mediately we are said to enjoy God, when he communicateth himself unto us by secondary means, and by interposition of the creature between him and us: as namely, when he feedeth us by meat and drink, lighteneth us by the sun, instructeth us by his word, strengtheneth us in grace by the Sacrament. When thus God communicateth his blessings unto us, (as he still doth in this life) than we are said to enjoy him mediately. Secondly, we are said to enjoy God immediately, when he communicateth himself unto us without any other thing between. And thus we are said to enjoy God immediately two ways; 1. In respect of presence: and 2. In respect of influence. In respect of presence, our enjoying of God is said to be immediate, when we live with him in the place of his residence, and where his honour dwelleth: and that is, in heaven above, as Solomon saith to God; Hear thou in heaven, thy dwelling place. 1 Kings 8.30, 39, 43, 49. For while we live here in this world, we are said to be absent from the Lord, because we are out of the place of his dwelling. 2 Cor. 5.6. But when once we have left this world, and are gone to heaven, than we are said to be present with the Lord, 2 Cor. 5.8. And then, saith the Apostle, We shall ever be with the Lord. 1 Thes. 4.17. And from hence it is that the wicked are said to be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thes. 1.9. and that of the godly it is said, Thou wilt show me the path of life; for in thy presence is fullness of joy, at thy right hand there are pleasures for evermore. Psal. 16.11. and that where Christ is, there shall his disciples be also. joh. 14.2, 3. and that they follow the Lamb whither soever he goeth. Apoc. 14.4.  
Which speeches do prove that the Saints in heaven do enjoy God in another manner than they here did, while they lived in the flesh: namely, that in heaven they enjoy him in his palace, in the place of his proper dwelling, without separation or distance of place, which is found in all them, which enjoy God most nearly in this world. And this also, as before I said is employed in that saying of the Gospel, Blessed are the pure in heart, for they shall see God. For this to be meant or intimated by the seeing of God in this place, may clearly be gathered from other places of Scripture, in which it is said, that now we see in a glass, but then we shall see face to face. 1 Cor. 13.12. and in which we are said in this life, to walk by faith, and not by sight. 2 Cor. 5.7. He meaneth that here we are led by an inevident and obscure kind of knowledge; for so the Learned define faith to be, agreeably to that of the Apostle, Faith is the evidence of things not seen. Heb. 11.1. but in heaven we shall walk or live by sight, having there the immediate and open view of God's face in Glory. In heaven then, where all they, that are the blessed of God, shall be, there men enjoy God immediately in respect of presence. Secondly, they enjoy him immediately in respect of influence. For there God communicateth himself unto them by immediate virtue received from himself, without the use of any means. This is signified by that in the Revelation, where S. john speaking of the Great City, the holy jerusalem, he saith of it; And I saw no Temple therein; for the Lord God almighty and the Lamb are the Temple of it. And the City had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. Apoc. 21.22, 23. Where 1. when he saith, I saw no Temple in it; he giveth us to understand, that in heaven there will be no use of the outward means of salvation. For if there be no Temple, than there are no priests nor no preaching, nor no Sacraments, nor no solemn assemblies; for where there is need of these, there, there is use of a Temple also: In this world, where we are absent from the Lord, these things are necessary, and by them God communicates himself to his servants. But in the life to come prophesying shall fail, and the use of tongues shall cease, and the means of knowledge and instruction shall vanish away; as the Apostle speaketh: 1 Cor. 13.8. 2. When he saith, that this City had no need of the sun, nor of the moon to shine in it; he implieth that the outward means of our natural life should cease. Here in this world the sun giveth us light by day, and the moon by night; and here meat and drink do nourish us, and clothes keep us warm: but in heaven there will be no need, nor no use of such things: & The children of this world marry, and are given in marriage: but they which shall be accounted worthy to obtain the world to come, and the resurrection from the dead, neither marry, nor are given in marriage, neither die they any more. Luke 20.34. By all which we learn that all natural means, now used for preservation of man's life, shall then be at an end. 3. When S. john saith, There shall be no Temple in it; for the Lord God and the Lamb are the Temple of it: and again, There is no need of the sun, etc. for the glory of God doth shine in it, and the Lamb is the light of it: he giveth us the reason, why all outward helps and means are of no use there. It is not because there is no service of God used there; for they shall sing praises to him without ceasing: nor it is not, because men there shall be deprived of life and strength, and vigour; for there they never dye, nor never hunger, nor never faint: but the reason is, because God and his Son Christ shall without any means, supply all good things unto them, by virtue derived immediately from themselves; and that in a more plentiful and more excellent sort, than all secondary means or causes could do. This also is further signified by that of the Apostle, where he saith that Christ shall deliver up his kingdom to God.— and shall himself be subject unto God, that God may be all in all. 1 Cor. 15.24, 28. that is, Christ shall cease to govern his Church in that manner of administration that now he useth; and God shall do all by himself. And by this it appeareth to be true, which I said in the second place; that in glory and in the state of heavenly blessedness, we enjoy God immediately, both in respect of presence and in respect of influence.  
C. Thirdly, I say yet further, that this immediate fruition of God supplieth unto the Blessed all good things, and expelleth or driveth away all evil. This the Scripture saith also. S. john saith of the Saints in heaven, that God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying; neither shall there be any more pain. Apoc. 21.4. By this he signifieth the removing of all evil, or whatsoever might hurt or afflict. He goeth on: and ver. 6. I (saith the great King) will give unto him, that is a thirst, of the fountain of the water of life freely. He that overcommeth shall inherit all things: and I will be his God, and he shall be my son; meaning that he would give him all things necessary for blessedness and an happy life.  
And from hence it followeth that in the blessedness of heaven, there is neither want of good, nor presence of any evil.  
And now, these particulars laid together, the sum of them gathered into one, is, that the true blessedness which is in heaven communicated to the Saints, is an immediate fruition of God, of and by himself supplying all good things, and expelling or driving away all evil things. And this may serve for clearing of the first question.  
2. Quest. The second is, why this blessedness is ascribed or appropriated to the service of God.  
Answ. To which question my answer is, blessedness is ascribed to holiness, or God's service; partly because holiness is a necessary condition for qualifying of those persons, which shall enjoy it: and partly, because it is a kind of cause, that doth effect or procure it.  
1. It is a necessary condition, etc. for so the Apostle teacheth us, when he saith; Without holiness no man shall see the Lord. i (as before I explained the word) no man shall enjoy God in his glorious presence. Heb. 12.6. And so S. john: Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the City. For without are sorcerers and whoremongers, and murderers and idolaters, and whosoever loveth and maketh a lie. Apoc. 22.14. In which words; 1. When he saith, Blessed are they that do his commandments, that they may have right, etc. he intimateth that obedience to Gods will is a condition, upon supposal whereof men may attain this blessedness. And 2. when he saith, for without are sorcerers, etc. He telleth us in plain terms, that no wicked man shall ever enter into heaven.  
2. Holiness and God's service is a kind of cause, that procureth this blessedness for them that serve God. A kind of cause I call it by way of qualification or diminution; because it is neither any proper efficient cause, which by virtue in itself may effect it; nor any meritorious cause, which by its worthiness can deserve it. And yet a cause it is, because it is an outward object, which moveth God for his promise sake, to confer heaven and happiness upon them that do serve him, and keep his commandments. This the Logicians call causa procatar●tic●, or a moral cause, which worketh by way of object: and I did therefore call it a kind of cause, because I am so warranted by the Apostle, who speaking of affliction born with patience and obedience to Gods will, saith of it, that it worketh for us a fare more exceeding and eternal weight of glory. 2 Cor. 4.17. And if patience in affliction do this, no man may deny the like to all other parts of obedience: and if they may be said to work for us eternal glory, than no man may hinder me to say, that they are a kind of cause to procure this glory. I conclude then that God's service is both a necessary condition, and a kind of a cause, to procure blessedness: and therefore to it blessedness is rightly ascribed. And so the second question is answered.  
3. Quest. The third question is, how may men be said to be blessed in this life, in which we are absent from the Lord, and enjoy him not in such immediate sort, as hath been said.  
Answ. I answer, as Cajetan doth, [Hic in spe, in futuro in re,] Here we are blessed in hope, but shall be blessed indeed, in the world to come. For, as the Apostle saith of the heir in his minority, that though he differ nothing from a servant [in his present condition of subjection] yet he is Lord of all; because he hath the right to all for the present, and shall have the possession of all, when the full time is come. Gal. 4.1. so, and in the like sense, we who are subject to many crosses in this life, yet may be said to be blessed, because now we have a right to that blessed estate, and shall in due time have the possession of it.  
Thus much for this question, as also for the clearing of the whole point.  
Use. 1. This serveth first to set an edge on our zeal, and to make us in love with heaven and eternal life, because here are such things as men do desire and seek after.  
1. For first, men desire wealth and lands and abundance of needful and useful things. The labourer carrieth heavy burdens, and sweateth under his labour that he may earn wages; the shopkeeper forbears meat and drink and sleep, that he may increase his gain; the Merchant ventureth life and living, that he may make his stock great: and every man taketh pains, and endureth hardness, and undergoeth dangers, that he may become rich, or reap a plentiful reward, and they do it to obtain a corruptible treasure. But the blessedness we have spoken of hitherto; hath plenty of all good things, without lack, without measure, without end. The bags here wax not old; the treasure that is here, cannot be eaten by the moth, nor stolen by the thieve, nor wasted by continuance of time: nor can they either be taken from us, or we from them, by any casualty or mischance. And why then should we think any pains too great, or any cost too much, or any danger too hard, by which going on in God's service, we may obtain such an unvaluable reward? Or if we shrink at the thought of too much, at least let us do as much for heaven, as the labourer doth for his hire, or as the shopkeeper doth for his gain, or as the Merchant doth for his estate. And if we will be Christians, that profess God's service to be our trade, and heaven and happiness to be our reward; let us think it a shame, that they should labour so constantly, and so cheerfully for the commodities of this life, while we grudge at every small labour in praying, and hearing, and examining the conscience, and mortifying of our carnal lusts; or while we repine at every small sum bestowed for God's service and for setting forth of his praise; or while we pull back and shrink at every petty loss in our estates, in our credit, in our pleasures and preferments; seeing by these means we aspire to an incorruptible Crown, to an inheritance in heaven, and to a kingdom, that cannot be shaken.  
2. All men desire and will endure much for freedom from misery and grievances. We willingly lay our our money, and bestow our labour, that by providing meat and clothes and maintenance, we may avoid hunger and thirst and nakedness. And we part with lands and possessions and offices, that we may redeem our liberty, rather than lie in irons, or be tied to a Galley. And if there be any fear of our death by sickness or dangers; then skin for skin, and all that a man hath, will he give for saving of his life.  
But now this blessedness of heaven, it hath freedom from all evils, and from all fear of danger. There (as hath been said) is no more curse, nor no more crying, nor no more death or sickness, or sorrow, neither hunger, nor thirst, nor any thing to disquiet our peace. And for such a blessed and secure state, if we will not do, what we would do for freedom out of prison, and to redeem ourselves out of slavery, and to recover ourselves from the stone or strangury, from the gout or palsy, or from sickness and death; surely we both overvalue these transitories, and undervalue heaven and happiness, more than is tolerable in him who professeth himself to be a Christian, and God Almighty to be his exceeding great reward.  
3. Lastly, there is no man but if he ask his own heart, it will tell him, that happiness is to be desired above all. In all ages there have been great disputes, and much difference about the matter of happiness; some thinking it to consist in riches, and others in pleasures, and others in honours and preferments: but there was never any man, but did think and profess that true happiness is the summum bonum the greatest good, that any man could have, or would desire. This is a principle so graffed in nature, that no disputes of philosophers, nor no differences of opinions could ever root it out. But all Christians now know, that the true blessedness is in the fruition of God in glory. And why then should any Christian make more account of the vanities of the world, then of the happiness of heaven? or why should we stick at any labour, the fruit whereof will be eternal life? or why should we not desire heaven, with the loss of all things? with this consideration our Saviour stirred up his disciples to the hardest service: Blessed are they which are persecuted for righteousness sake; for theirs is the Kingdom of heaven. Mat. 5.10. And with this consideration S. Paul animated himself to undergo the greatest dangers; Now behold: (saith he) I go bound in the spirit unto jerusalem, not knowing the things that shall befall there: saving that the holy Ghost witnesseth in every City, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord jesus, to testify the Gospel of the grace of God. Acts 20.22, 23, 24. And with this consideration 
August. Soliloque ca 1 n. 3.  an holy Father of old did encourage himself to pray for death, that he might the sooner enjoy God in his glory. He bemoaned himself that he might not be admitted to see God's face; but remembering himself what he had asked, & calling to mind, that in the like case God answered Moses, Thou canst not see my face: for no man can see me, and live. Exod. 33.20: He replied with great confidence, why Lord, and is that all, that I cannot see thy face and live? I pray thee then, 
E●a Domine: moriar, ut te videam; videam, ut hic moriar. Nolo vivere, volo mori; dissolvi cupio, & esse cum Christo.  Lord, let me die; that I may see thy face: or, let me see thee, that I may die in this place. I would not live, I would die, that I might see thee. Thus holy men of God have been affected, who knew and considered what this blessedness was. And if we did rightly conceive, what it were to enjoy God in glory; we would count nothing so dear unto us, as the favour of God in Christ, nor grudge to be bound in chains for the hope of Israel; and we would even wish to die presently, so we were sure upon our departure to be with God. And what then should let us, by an holy life and works of God's service, to make our calling and election sure: that whensoever our translation shall be (as, far off to the youngest of us it cannot be;) that then this mortal, may put on immortality, and we may live with God in glory for ever?  
Use 2. This may serve for comfort to all true Christians, who may hereby understand how blessed their state is. But especially it fitteth them, who together with a good conscience, do groan under some heavy cross. Our Saviour's instruction in this case to his disciples is, Blessed are ye, when men shall revile you, and persecute you, and say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven. Mat. 5.11, 12. Consider here, 1. what our Lord exhorteth them to, Rejoice and be exceeding glad, when men shall revile you, etc. 2. Upon what ground he requireth such rejoicing in so heavy a case, it is because they are now blessed; and yer long shall have a great reward in heaven: Blessed are ye when men shall revile you, etc. for great is your reward in heaven. And so I may say to every poor Christian, that had rather have a small estate well gotten, then by ill means to increase their wealth; Blessed are ye that are impoverished for Christ's sake: for great is your reward in heaven. And so of them, that refuse not a nickname or reproach for profession of the truth; Blessed are ye that are reproached for Christ's sake: for great is your reward in heaven. And to them who had rather lose a preferment, or a great friend, then offend God and a good conscience; Blessed are ye that are stripped of your friends and means for Christ's sake: for great, etc. And to them that had rather endure sickness and death, then seek to wizards, and soothsayers for recovery of health; Blessed are ye that are tortured with sickness and diseases for Christ's sake: for great, etc. And so I would say (as by the like reason I may say) of all others who prefer the peace of their consciences before the profits and comforts of the world; They are blessed even while they are distressed for Christ's sake; for great is their reward in heaven. And this, how should is comfort all disconsolate souls, who in the midst of troubles serve God without fainting? A learned and holy man of God, when a friend of his was pained with a grievous sickness, wrote to comfort him in these words; 
* A letter written to one's friend in his sickness: in the midst of Master Smith's Sermons.  I marvel not, said he, that you are pained; for you are sick: but I marvel that you are impatient, who have learned to know Christ and to profess his Gospel. For, tell me, Patient (said he) how many stripes is heaven worth? And then turning his speech unto God, he prayeth, Teach the Happy, O Lord, to see his happiness through troubles. Thus he comforted his sick friend: and thus every Christian that desireth to serve God, may comfort himself, in sickness, and travels, and troubles: let him but think, how much heaven is worth, toward which he is sailing in this tempest; and it will glad his soul in the midst of his greatest agonies. God give us grace to make use of such comforts, that in the end we may partake of his glory.   

CAP. V.  
God's word hath virtue in it to make a man blessed.  
Cap. 5 OUr Lord in his correction of the woman's speech, saith of the true blessedness, that it is to be had by hearing and doing of God's word: and thence it followeth, that God's word hath virtue in it to make a man blessed. This is further proved to be so;  
1. By Testimonies of Scriptures; such as these are. S. john saith of his Gospel; These things are written, that ye might believe, that jesus is the Christ, the son of God; and that believing, ye might have life through his name. joh. 20.31. In these words S. john telleth us, that he wrote his Gospel for this end, that men by it might be brought to believe in Christ, and to be saved. And from hence it followeth, that either the holy Ghost propounded to himself a wrong end in delivering this Gospel (which no Christian dareth imagine;) or else that this Gospel hath virtue in it to bring men to salvation. Again, S. Paul saith of the Gospel of Christ, that it is the power of God to salvation, to every one that believeth. Rom. 1.16. And S. james exhorteth, Receive with meekness the ingraffed word which is able to save your souls. james 1.21. And our Saviour to the like purpose, Search the Scriptures, (saith he) for in them ye think ye have eternal life: and they are they, that testify of me. In all which sayings there is a saving virtue ascribed unto the Scriptures: and in this last, is intimated unto us, that it was the known opinion of God's people in those days. Ye think, in them ye have eternal life, saith Christ. It is as if he had said, not I only, but yourselves also do agree, that eternal life is to be found in the Scriptures: and therefore there is reason ye should search them.  
2. The same truth may be gathered from the Titles, which are given to God's word. It is called the Gospel of the Grace of God. Acts 20.24. and the Gospel of the Kingdom. Mat. 4.23. and the Gospel of salvation. Ephes. 1.13. Implying that the grace of God, and the Kingdom of heaven, and salvation is there to be found, and from thence to be derived. Again, it is called the word of God's grace. Acts 14.3. and, the word of reconciliation. 2 Cor. 5.19. and the word of salvation. Acts 13.26. and 1 Pet. 1.23. the immortal seed, by which we are new born. All which names and titles given to the word, what do they else import, but that therein there is means contained to work grace and reconciliation and eternal life?  
This is proof enough for the point: yet it will be worth the labour to consider how God's word may be said to contain this virtue, and wherein it showeth itself. And thereto the answer is, that this virtue of God's word showeth itself by three things: 1. By teaching the ready way to blessedness. 2. By persuading men to walk in that way. And 3. by enabling them with grace both to believe what it teacheth, and to do what it persuadeth.  
I. It teacheth the right way; or, it teacheth what to believe, how to live, and by what means we may be saved. So S. Paul saith of this word, that it is able to make one wise to salvation through faith in Christ jesus: and that it is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that the man of God may be perfect, throughly furnished to all good works. 2 Tim. 3.15, 16, 17. In these words we have three things to be noted for this purpose. First, there is the main scope and end, for which the Scripture serveth: namely, to make one wise to salvation. Secondly, there are the particular uses of this word, by which it maketh men wise to salvation: and they be these; first it is profitable for doctrine, to teach whatsoever we need to believe. Secondly, for reproof; or, to confute and detect all contrary errors, that gainsay the doctrine of truth. Thirdly, for correction, or to reprove all sins that are against God's will, manifested in his word. Fourthly, for instruction in righteousness, or to inform us in every duty belonging to our callings. In sum, it teacheth the truth, which we ought to believe, and the duties that we must perform, with conviction and confutation of whatsoever is contrary to either of these two: so that we may neither be misled with any error against the faith, nor mispersuaded to any sin against Gods Law. These be uses for which the Scripture is profitable. Thirdly, there is the sufficiency or ability which men gain by these uses; and that is, that the Man of God, even he that is bound to know, and do most, may want no direction, that may serve either for instructing of his faith, or ordering of his life. Now by all this we have a punctual and plentiful description of the doctrinal virtue contained in God's word. If any desire further consent of other Scriptures, he may take that of David, Thy word is a lantern to my feet, and a light unto my paths. Psal. 119 105. and that of Solomon, All the words of my mouth are in righteousness: there is nothing froward or perverse in them: and that of Isay, To the Law and to the Testimony: if they speak not according to this word, it is because there is no light in them. Isay 8.20. and that of our Saviour, Do not ye err, because ye know not the Scriptures? Mar. 12.24. By all which, as by other like places of Scripture, it is clear, that the Scriptures show the right way, and the ignorance of Scriptures is the cause that men err and go astray out of the way.  
II. Secondly, the word of God containeth blessedness in it, because it affordeth arguments of persuasion, and by them doth win our assent to walk in that way. And that it doth 3. ways; 1. By loving invitations, such as these are; I beseech you by the mercifulness of God, etc. Rom. 12.1. and God doth beseech you by us, and We pray you in Christ's stead, Be ye reconciled unto God. 2 Cor. 5.20. 2 It persuadeth by gracious promises of much good to be obtained; such as these are; Keep sound wisdom and discretion. So shall they be life unto thy soul, and grace unto thy neck. When thou liest down, thou shalt not be afraid: Yea, thou shalt lie down, and thy sleep shall be sweet. Be not afraid of sudden fear, neither of the desolation of the wicked when it cometh. For the Lord shall be thy confidence, and shall keep thy foot from being taken. Prov. 3.21. etc. and such is that of Moses: Blessed shalt thou be in the City and in the field. Blessed shall be the fruit of thy body, etc. Deut. 28.2. etc. and that of our Saviour; There is no man, that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the Gospels: but he shall receive an hundred fold now in this time, houses and brethren, etc. and in the world to come eternal life. Mar. 10.29, 30. 3. It persuadeth by threatening of plagues and punishments against all disobedience and sin, such as these are; If thou shalt corrupt thyself, and shalt do evil in the sight of the Lord thy God, etc. I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land, whereunto ye go to possess it. Deut. 4.26. and that of the Apostle, God will take vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thes. 1.8, 9 and that of our Saviour at the last judgement; Then shall he say to them on the left hand, depart from me, ye cursed, into everlasting fire, prepared for the devil and his Angels. Mat. 25.41.  
These and such like be the arguments of persuasion which the Scriptures use to keep us in the way of righteousness, and to bring us to eternal life. And he that hath the heart of a man in him, and is not moved with such reasons; hath in the shape of a man cast off all humanity and reason. If entreaties by the mercies of God in Christ Jesus, move us not, we are more unthankful than many bruits be, which attend on their Masters, by whom they are fed. If promises of rewards and happiness do not move us, we may be thought insensible sensible of our own welfare. And if punishments and plagues, especially the worm that dyeth not, and the fire that never is quenched, if these move us not, how far short do we come of the wisdom that is in the dog and the horse, and the ass, all which are forced to obedience by the rod, and the spur and the whip, even when they are but threatened against them. And consequently, if these many forcible persuasions contained in God's word, do not work with us to the obedience of God's will, the complaint will be just against us, that was used against the Jews; What could have been done more in my vineyard, that I have not done it it? Wherefore, when I looked, that it should bring forth grapes, brought it forth wild grapes? Is. 5.4.  
III. Thirdly, there is a virtue of blessedness in God's word, because where it is preached, it bringeth with it that grace of God, which being entertained by us, doth enable us both to believe what it teacheth, and to perform what it persuadeth unto. The proofs of this point are gathered to my hands, by our learned Divines of great Britain, who were a chief part of the Dort-Councell. And as they have set them down, so I shall relate them from their pen. 
* Suffr. de 2. art. thesi 5. pag. 30.  They having said two things in their position, 1. that together with the preaching of the Gospel some measure of grace is offered. 2. that it is so much as may convince men of contempt or negligence, if they be not reform by it; they add for proof of the former, that it is plain out of Scriptures: and from thence they allege, Isa. 59 ult. This is my covenant with them, saith the Lord; My spirit, that is upon thee, and my words that I have put in thy mouth, shall not departed out of thy mouth from henceforth and for evermore. Upon which words they comment to this purpose, Hinc patet, From hence it is plain, that the Word and the Spirit, are 
* Individuo nexu.  inseparably, by God's promise, joined together in the ministry of the word. And from hence, say they, the ministers of the new Testament, are called the ministers not of the letter, but of the spirit, not of the kill letter, but of the quickening spirit. 2 Cor. 3.6. And the ministry of the Gospel is called the ministration of the spirit, v. 8. Hence also the Gospel is called Grace that bringeth salvation. Tit. 2.11. & the word of reconciliation. 2 Cor. 5.19. And Luk. 10.9, 11. When Christ sent his seventy disciples to preach the Gospel, he commanded them to say to their hearers; The Kingdom of God is come nigh unto you; doubtless, because supernatural grace was administered to those men, to whom the Gospel was preached. Again, for proof of the 2. point, that there is so much grace offered, as may convince them of contempt, who do not believe and obey; the same learned men allege that of our Saviour, joh. 15.22. If I had not come, and spoken unto them, they had not had sin; but now they have no cloak for their sin. From this place it is plain, say they, that Christ in propounding of the Gospel, did also administer that internal grace, which was thus far sufficient, that because they did not accept but reject the Gospel, they might be convinced of positive infidelity They add that also, joh. 3.19 This is the condemnation, that light is come into the world and men loved darkness rather than light. Men therefore are justly damned for rejecting the light of the Gospel. Heb. 2.3. How shall we escape, if we neglect so great salvation? for neglecting salvation offered in the Gospel, (as they comment upon the words) we become guilty of just punishment. Therefore salvation is offered in the Gospel. These with some more, be the proofs brought by these learned men. And they plainly prove, that God doth accompany the preaching of his word with the assistance and grace of his Spirit; that men, who hear the word, if themselves be not in fault, do receive from God, both to believe and obey it.  
Now lay these things together, first, that the word of God doth teach the right way to blessedness; then that it useth powerful persuasions to incite us on in this way; and lastly, that it bringeth with it that grace of God which may carry us along to our journey's end: and then the conclusion will easily result from them, that therefore God's word hath much virtue in it, and that which is sufficient to make us eternally happy.  
Use 1. This condemneth them of folly, who leave God's word, and seek other directions to eternal life. Such were the Jews of old, and such have been some ignorant papists in our time. What our vulgar papists are used to say for proof of the true religion; they that have lived among them, do sufficiently know: and what the Jews said in former times, jeremy hath told us at large, chap. 44. And whoso shall attentively consider his words will easily see, how like our papists are to those Jews. The words of the Prophet are, Then all the men, which knew that their wives had burnt incense unto other Gods, and all the women that stood by— answered jeremiah, saying; As for the word, which thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But we will certainly do whatsoeever thing goeth forth out of our own mouth, to burn incense to the Queen of heaven, and to pour out drink-offerings unto her, as we have done, we & our fathers, our Kings & our Princes, in the cities of judah and in the streets of jerusalem: for than had we plenty of victuals and were well, and saw no evil. But since we left off to burn incense to the Queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, & have been, consumed by the sword and by the famine. jer. 44.15. etc. In this passage of the Prophet there are 2. things set down, the resolution of this people, and their reason for it. Their resolution was, that they would not hearken to the word which the Prophet had spoken in the name of the Lord: but they would do what they did do, that is, they would burn incense to the Queen of heaven, etc. And the like is the resolution of some silly people. Say what you will, or what you can out of Scriptures, they care not for it: but they will do, what they are wont to do; that is, they will pray in a tongue, whereof they understand never a word; they will worship Saints and Images, though they know not why; and they will rest their faith on the Pope's dictates, though they can say nothing why he may not mislead them. But this they do, and this they will do. This is their resolution. Secondly, we may consider their reason, why they were so wilful, and that is twofold; 1. because they and their fathers had been accustomed to do so heretofore. As we have done; we and our fathers, etc. and so our poor ignorant people; This is the religion, wherein I was borne and bred; and therein will I dye. Thus my father and grandfather believed before I was born; and I will follow them, who have gone before me. The second reason, why they would continue in their resolution is, because when they lived in that faith, they had plenty of victuals and store of all things; but after they left their sacrificing to Idols, they had scarcity, and misery and want. Then say they, we had plenty of victuals, etc. And so are our silly ones wont to dispute. Oh, say they, when the old religion was on foot, than we had so many eggs for a penny, and so much provision at a small price, and poor men were able to live by their labours: but since Calvin and Luther began to reform, we have scarcity and dearth, and it is a hard world, to live in. Thus our people are wont to reason, for their old superstitions and errors: and they speak so right in the very phrase and words of the idolatrous Jews, that I might have thought they had borrowed their discourse out of jeremy, but that I know it is not their custom to read so much in the Bible: that they leave to these new men, accounting it as the book of Heretics, and Novelists. A Lady's Psalter liketh them better for a prayer book than David's Psalms, and a festival or Legend they esteem a better book for instruction, than the writings of the Prophets and Apostles. But now, if God's word do teach the right way to heaven; I pray you, in what way are they who leave God's word to be guided by such fancies and fables? Let jeremy be the judge: Then jeremy said to the men, and to the women— who had given him this answer, The incense, which ye burned in the cities of judah, and in the streets of jerusalem, ye and your fathers— did not the Lord remember them, and came it not into his mind: so that the Lord could no longer bear, because of the evil of your doings, and because of the abominations, which ye have committed? Therefore is your land a desolation and an astonishment, and a curse, without an inhabitant, as at this day. Because ye have burnt incense, and because ye have sinned, etc. Therefore this evil is happened unto you. jer. 44.20, etc. In which answer we may consider, and it is worth the noting, that their burning of incense, to the Queen of heaven, and their pouring out of drink-offerings unto her, which they thought was the true worship, and said it was the only cause of their plenty of victuals and of all good things; was in very deed an abomination to God, which he could no longer bear, and the true cause of the desolation & curse that was come upon them. And so, when our ignorant people say, that the reformed religion is the cause of scarcity and want, & that while they worshipped their images and Saints, there was plenty and store: we may answer them according to the tenor of the Prophet's words; Nay rather, your superstitions, in burning incense to the Queen of heaven, as they did; and your wilfulness in refusing the truth, when it is brought unto you, as they also did; these and such like abominations are the cause, that ye, and we for your sakes, do suffer at God's hands; as they did in the case before us. But as for such as know and serve God better, and acknowledge God's word to teach the right way: if any dorrell shall tell them of cheapness of victuals, and example of forefathers, and their own idle customs, as rules to guide their faith by; let them answer them in the wise man's words, Say not thou, what is the cause, that the former days were better than these? for thou dost not inquire wisely concerning this. Eccl. 7.10. Or else, let them return such men an answer out of the Prophet, To the Law and to the Testimony: if they speak not according to this word, it is because there is no light in them. Isa. 8.20. And so I leave their error; and come to say some thing of our own failings.  
Use 2. Secondly then, if God's word have such virtue in it, both to persuade and enable us to God's service; we may hence take notice of our great negligence, who having had so long use of this word, have profited so little by it. For, if a child have good and wholesome meat, & yet do not thrive, nor grow by it; ye will say, and ye have great cause to say, that he is out of temper, and somewhat is amiss with him. And if a sick man have good and sovereign medicines given him, and yet is not purged, nor eased by them; ye will say that either nature is much decayed in her strength, or much oppressed by bad humours. And so seeing God's word hath in it such virtue towards godliness and a happy life; if we, after long use of it, are not bettered in our knowledge of God, and increased in our obedience to his Laws, and some way or other furthered toward heaven and happiness, it is an evident sign that grace is decayed in us, and sin hath gotten the upper hand. And yet so it falleth out many times among Christians. The Hebrews were dull of hearing, and when for the time they might have been teachers, yet they had need that one should teach them again, which were the first principles of the oracles of God. Heb. 5.11, 12. And is it not so with a great many of us? Are there not men and women, who after many years teaching, have gained no great measure of true learning? If by the Catechisms they have been taught, and by the Sermons that they have heard, and by the Scriptures and other books which they have read, they had learned but every week, nay every month, one only good lesson, appertaining to godliness, they might by this time have proved skilful Casuists in matters of conscience. But this is not so great a defect as that which followeth. Our knowledge is much more better than our practice. God complained of his vineyard (and that vineyard was the house of Israel) that after much care and pains bestowed in the dressing, in steed of good grapes, which were rightly expected from it, it brought forth wild grapes. Isa. 5.4. The meaning is, as the Prophet expoundeth it v. 7. He looked for judgement, and behold oppression, and for righteousness, but behold a cry; even a cry for wrongs and oppressions, & injuries done to their neighbours. And now a days, may not God complain of us in like manner? There was never more dressing of God's Vineyard, than now there is: more instructions to teach the way of blessedness, more exhortations to say hold upon eternal life, or more threatenings to deter men from sin. But may not God say now after all this, I looked for grapes, fruits of righteousness and holiness and of a sober life: but I find wild grapes, of lying, and of cozening, & of oppressing, and of slandering, and of surfeiting, and drunkenness, and of new fantastic fashions. And if these be the fruits of our hearing and reading and professing; we may fear, lest that threatening may be ours also; This will I do to my vineyard, I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. And I will lay it waste: it shall not be pruned, nor digged, but there shall come up briers and thorns. I will also command the clouds, that they rain no rain upon it. ver. 5. and 6. He meaneth that after so much labour lost, he would take away the means of grace, and leave them to themselves; which is a fearful judgement, not to be thought on, without trembling. It will be our wisdom then to look every one into his own garden, & see what fruits he findeth there. If we find there any grapes of gall, or vine-sets of Sodom; or if our wine prove the poison of dragons or the venom of asps: it will be high time to take the pruning knife, and cut off these wild branches, that bear such bad fruits, or rather to take the pick axe and the mattock and to grub up the plants, on whose roots they grow: that we may be trees of righteousness, bringing forth fruits answerable to the labour bestowed upon us.  
Use 3. If there be such virtue in God's word to make a man blessed, we should learn to esteem it as our happiness, when we do enjoy it. So David did, I rejoice for thy word, (saith he) as one that findeth great spoils. Psal. 119.162. On which words a good writer giveth us this note, that David compareth the enjoying of God's word to the getting of great spoils, rather than to the having of any other riches, because spoils taken from enemies do not only enable men with wealth, but honour them also with triumphs of victory. And so we should esteem of the word of God's grace, as a treasure that doth fare exceed both riches and whatsoever else that cannot bring us to heaven and happiness.  
And from this esteem we may learn three duties;  
1. To praise God, that hath given us such a treasure. So David did; In a Psalm of his, which was framed for a form of thanksgiving to God, and therefore he both beginneth it and endeth it with, Praise ye the Lord: in this Psal. he reckoneth this as a chief mercy for which he giveth God thanks, that he shown his word unto jacob; his statutes, and his judgements unto Israel. Ps. 147.19. And so we should reckon it, as one of God's rich mercies towards us, that we have such plenty of his word, that may bring us to blessedness & eternal life: and in remembrance hereof both begin our morning and shut up our evening, as David began and ended his Psalm, with Praise we the Lord.  
2. We may learn, to use all good means to get this treasure into our own possession, that the word of Christ may dwell in us richly in all wisdom, as the Apostle speaketh Coloss. 3.16. Solomon's counsel for attaining this wisdom, is that we seek for it, as for silver; and search for it, as for hid treasure. Prov. 2.4. He intimateth in this speech, that if any of us did know, that there were a mine of gold to be found by seeking, we would be glad it were in our own ground, we would moreover dig the earth & hue the rocks, and drain the marshes, that nothing might hinder our obtaining of that treasure. And in such manner would Solomon have us to labour for the knowledge of God, that lieth hid in his word. Young people should desire to be catechised, old people to be further instructed, and all both young and old should willingly undergo that pains what ever it be, that may open the Mine, and bring us to the sight and possession of this treasure.  
3. If there be any of us who have children, whose happiness we do desire; we learn from hence to lay the foundation thereof, in the knowledge of God's word. Moses commanded parents, that they should teach their children upon every occasion, and acquaint them with God's word and his commandments; promising them that than their days, and the days of their children, should be multiplied in the land— as the days of heaven, Deut. 11.19, 21. And so if ye would leave a good portion indeed for your children, and provide that they may live long upon earth, and eternally in heaven: catechise them in the principles of God's word, sow the seeds of godliness in their tender minds, and teach them how to follow the directions of God's Law; and this will give them instructions to know the right way, and will follow them with exhortations to go on in the way, and will never leave them, till it give them possession of heaven and eternal glory.   

CAP. VI  
Hearing of God's word Read, is a means of blessedness.  
Cap. 6 HItherto hath been declared, how the word of God containeth virtue in it, to make a man blessed. Our Lord goeth on to tell us how this virtue may be conveyed and communicated unto us; to wit, by Hearing and Keeping of it. Blessed, saith he, are they that hear the word of God & keep it.  
I begin with hearing, and hereof, there are two kinds mentioned in Scripture; an hearing of the word read, as it is delivered in the writings of the Prophets and Apostles; and an hearing of the word preached, as it is unfolded and applied by the ordinary Minister, sent of God, for that purpose. Of both these it is true, that they are means, by which the blessedness of God's word may be conveyed unto us, and therefore both are necessary to be considered in their place and order.  
First then I say, that hearing of the word read out of the Scriptures, is a means to make a man blessed, or to communicate blessedness unto him.  
I. This is proved first by Testimonies of Scriptures: I will insist only upon two.  
1. The first is, that of Moses, Deut. 31.9, 10, 11, 12, 13. The words are; Moses wrote this Law, and delivered it to the Priests, the sons of Levi;— And commanded them saying, At the end of every seven years, in the solemnity of the year of Release, in the feast of Tabernacles; When all Israel is come to appear before the Lord thy God, in the place which he shall choose: Thou shalt read this Law before all Israel in their hearing. Gather the people together, men and women and children, and the stranger that it within thy gates; that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this Law: and that their children, which have not known any thing, may hear and learn to fear the Lord your God, as long as ye live in the land, whither ye go over jordan to possess it. In these words we may note for this purpose these things: 1. what Moses did: & that is (1.) he wrote this Law, to wit that which God had delivered unto him for the instruction of his people: & (2.) he delivered it to the Priests, that it might be for the use of the Church. And this showeth that the law whereof Moses speaketh, was the written word of God committed to the Church. 2. We may consider what Moses commanded the Priests to do: and that is, that they should read this Law to the people. And this is illustrated and amplified by 3. things: (1.) by the solemnity of the time, when it should be read, to wit in the great feast of Tabernacles, when all Israel were to be present. (2.) By the universality of the persons, in whose hearing it should be read; and they are specified to be men, women, and children, as well strangers as natives. (3.) Why, or for what end the Law was to be read to all these sorts of men, gathered in such multitudes. And the ends are divers one subordinat to an other, each former serving as a means for that which cometh after, and all of them tending and conducing to an happy life: the first is that they might hear it, the next, that by hearing they might learn it; & the last that by hearing and learning, they might be brought to fear God, and observe and do all the words of that Law. Now lay these together that Moses wrote this Law, and the Priests read this Law, and the people, all of them, heard this Law written and read unto them, by God's appointment; and all this, for this end and purpose, that the people might fear God and keep his commandments; and they plainly prove that the hearing of the word written and read, is an approved means to an holy, and consequently to an happy life also. For he that so heareth the word, that he is a doer of the work, is blessed in his deed. jam. 1.25.  
2. The second testimony is that of the Prophet jer. 36.5, 6, 7. jerem. commanded Baruch saying, I am shut up; I cannot go into the house of the Lord. Therefore go thou, and read in the Roll, which thou hast written from my mouth, the words of the Lord in the ears of the people, in the Lord's house, upon the fasting day: and also thou shalt read them in the ears of all judah, that come out of their cities. It may be, they will present their supplication before the Lord; and will return every one, from his evil way. In this passage when it is said, that jeremy being restrained that himself could not preach, did therefore command Baruch (and that by God's appointment as appeareth vers. 2, 3.) to read jeremies' words in a written Roll; this showeth both that the people did hear the word written, and that it was a duty of consequence and moment. And secondly, when he saith, It may be, they will present their supplication, & return:— this implieth, that though there might be some doubt of the success, because of the obstinacy of the people; Yet this was a likely way, and God made choice of it for that purpose, that they might relent, and repent, and amend their evil ways, and obtain pardon, as is more plainly signified v. 3. And this again proveth, that the hearing of the word, is a means to reclaim men from sin, and to procure their pardon; and consequently to make them blessed. For blessed is he (saith David) whose transgression is forgiven, and whose sin is covered. Psal. 32.1. And thus much for Testimonies.  
II. Secondly, the same truth is proved by the constant practice and custom of God's 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 himself. He took the book of the covenant, and read in the audience of the people: as himself saith, Exod. 24.7. joshua did the like: He read all the words of the Law, the blessings and the cursings, according to all that is written in the book of the Law. There was not a word of all that Moses commanded, which joshua 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 usual custom of that Church, that both that Law of Moses and the writings of the Prophets were read to the people for their instruction. Which custom the 
a Buxtorf. de Abbreu. Hebr. tit. de Paraschis. pag. 249. Jo. Gerhard. Epist. dedic. praefixan homiliis dominical. Sera●. in Maccab. pag. 613, 614. Lor●n. in Deuter. 31.10, 11, 12, 13.  learned tell us was observed in this manner. 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 year they might read 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 custom hath been 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 Psalms 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 we may learn, that the custom now used in our Church's, was begun in the time of the primitive Church; only with this difference, that whereas we now a days do constantly read our lessons, one out of the old and an other out of the new; they on the Saterdays and Sundays (for in those old times, they kept both of them as holy days;) 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 been accustomed to read the Text of the Scriptures to the people: the reason cannot be imagined to be any other, than this, that the people by hearing the Scriptures read might learn to serve God aright, and by his service might obtain eternal life. And this proveth, that in all ages, the hearing of the Scriptures read hath been esteemed as an ordinary way to blessedness & immortal life.  
III. Thirdly, this point may further be proved, and made more clear by considering the benefits and helps that a good Christian may reap by hearing the word read. And they be these and such like.  
1. It serveth to acquaint the people of God with the history of the Church, and Gods dealing with it. For example, they may hear in the old 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 he 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  wilderness into a fruitful land, dried up the river Jordan and the red Sea, to make a passage for his chosen once; with many more such occurrences, which each one may learn by the hearing of the Text read, and by them may understand the goodness of God, the ingratitude of most men, and the duty of all; with many others points of instructions conducing towards a blessed life. Again, in the new Testament, if men hear the first chapters of S. Matthew read they will learn, that CHRIST our LORD was borne of a Virgin, persecuted by Herod, honoured by the wise men, and miraculously preserved against those that sought his life. If they proceed further to the following chapters, there they will hear, what miracles our Lord wrought, what doctrines of religion he taught, what tentations he endured, and how he lived from the Cradle to the Cross. And if they continue their hearing till the end of the Gospel be finished, they may acquaint themselves with the manner of his Passion, and his Burial, and his Resurrection, and his Ascension into heaven: all main points of the Christian Faith, and such as every one ought to believe for the saving of his soul. 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 master's sake. The knowledge of all which, will both guide us in the way to heaven, and spur us forward, to go on towards eternal life. For as David, after he 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 kindness of the Lord. Ps. 107.43: So may I say of these and the like passages in God's word, that whoso is wise, and when he hath heard them, will consider them; they shall understand the wisdom, and power, and goodness and providence of God in the ordering of his Church, together with his justice & severity against all them, that would not be reclaimed and amended; and hereby receive instruction for their own souls.  
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 learn somewhat hereby, that may direct us how to serve God, how to honour our Superiors, how to govern our inferiors, and how to behave ourselves towards all men. For though the full & distinct unfolding of these points be left to the learned preacher, who is therefore brought up in Scholastical studies, that he may be able to instruct the people in the sense of Scriptures and in the duties of their calling, more perfectly than they could possibly learn by their own industry; Yet even of them selves, by hearing the word read, with attention, they may understand a good part of their duty both towards GOD and men. For who is there even among the meanest Christians, but if he hear the 20. chapter of Exodus read, will presently resolve with himself, that he 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 hear the 13. chapter to the Romans read, but will presently conceive that it is his duty to obey the Magistrate? Or, if he hear the 5. and 6. chapters to the Ephesians, but will know by the very words, that he is bound to do faithful service to his master, if he be a servant; to be kind to his wife, if he be a married man; and dutiful to his parents, if he be a child that is under government, and careful for the education of his children, if he be a father of sons or daughters? And the like may be said of other the like cases. All which show, that the hearing of Scriptures read may avail 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. Antony, that having first revolved in his mind, how the Apostles forsook all and followed CHRIST, he came into the Church and in the Gospel which was then read, he heard the saying of our Saviour to the young rich man, If thou wilt be perfect, sell all that thou hast, and give to the poor, and come and follow me: and thou shalt have treasure in heaven. Matt. 1921. And as soon, as he had heard that sentence, he went home and sold his possessions, and gave them to the poor, and leaving all further care of the world, he betook himself wholly to a devout life. Secondly, 
August. Confess. lib. 8 cap. 12. pag. 37.  S. Augustin telleth of himself, that having heard of this story of saint Antony, how he by hearing the Gospel read was converted to God; he in imitation of this holy man, took up the book that lay by, to read, (for hearing of God's word read, and reading of it, do not much differ in this respect;) and opening the book at all adventure, he read what first came to hand, and that was the saying of the Apostle, Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, etc. Rom. 13.13. Part of which words did so strike his heart, that he presently forsook his lose life, and betook himself to God's service. Thirdly, the book of God itself telleth us, that josias having heard the words of the Law read, which threatened judgement against such sins, as were then too common among them; He humbled himself, & rend his clothes, and wept before the Lord, and caused the book to be read in the audience of the people: and both he and they moved by the hearing of the book read made a covenant with the Lord for conversion and amendment of life; as is recorded in the 2. book of Kings, in the end of the 22. and in the beginning of the 23. chapter. By these examples we learn, that if men come to the hearing of the word read, with honest & teacheable hearts, as these good men d d, they may hear that by the sole reading of the text, by which they may be brought to repentance for their sins, and a careful 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 be heard with attention and reverence, as it always should) will prepare and fit people's minds for a profitable hearing of Sermons. For when the Preacher in handling any point, shall allege the Text; he that hath been an attentive hearer of the word read, and hath imprinted the sayings of Scripture in his mind; will remember and acknowledge the words, as they are cited & explained: and hereby he will gain these helps towards a godly life. 1. He will learn the sense and meaning of hard places, if any be expounded, & unfolded by the Preacher, which himself understood not before. 2. he will be able, as his mind goeth along with the preachers words, in part to judge of the truth & soundness of his allegations; and afterward more fully and exactly to examine the things that were spoken, as the Bereans examined S. Paul's doctrine whether those things were so, as he had said. And lastly, he will be enabled to remember every thing that is said, the better; a good part of the Sermon being settled in his memory by his former reading, and the rest having near coherence with it, and dependence on it. And he that is furnished with these abilities, will easily profit by all that the preacher teacheth. But contrariwise, he that heareth Texts alleged 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 been alleged out of them. I conclude then, that he who will profit by the word preached; must not neglect to hear the word read, that he may imprint the sentences of the Scripture in his mind.  
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 carry away but the words and phrases only, we may thereby be occasioned to ask direction from others, who understand them better. The Eunuch, when he read the Prophecy of Isai, understood it not: but was hereby moved to inquire of the meaning of the Text. I pray thee, (saith he) of whom speaketh the Prophet this? of himself or of some other man? Act. 8.34. And upon this occasion, Philip explained him the text, preached unto him the Gospel of Christ, and converted him unto the faith, & brought him by baptism into the bosom of the Church. And so it will be with us. If when we hear the Text read, we meet with some thing, which we understand not, yet even, that, if we do but carry away the words only, will lie by us, till we meet with some more skilful than ourselves, and of whom we may ask, as the Eunuch did of Philip; I pray you, Sir, of whom is this spoken, or whereof is it meant, or how is it to be accorded with this or that Text which seem to say the contrary. And by this practice if we use it accordingly, we shall every day gain somewhat for our furtherance in grace. We shall either increase our knowledge, or amend our lives or prevent some objections; or one thing or other we shall gain by it, that may do us good towards salvation.  
Use 1. This first of all confuteth the practice of the Roman Church; who, when they read the Scriptures, do it in such a sort, as frustrateth the end that God aimed at in the reading of them; and depriveth the people of that profit, which they should reap by their hearing. For they read it in unknowen tongue: and a language not understood by the hearers, is not for edification; 
Gen. 11.7, 8.  no, not of Babel itself. For I pray, how can it possibly be, that men should learn by that writing, whose words they understand not? when Moses commanded the Priests to read the Law to the people, 
Deut. 31.9, etc.  as in the place of Deuter. before mentioned he did; suppose he had spoken in this manner unto them, (which is the resultance of the Romish practice and doctrine;) Ye shall read all this Law in a strange language, in Latin or Arabic, or some such other tongue unknowen to the Jews; that they may hear it, and by it learn to fear God, and keep his commandments: how ridiculous and foolish would the speech have been? Surely, S. Paul did think, that if an unbeliever should come into a Christian Church, and hear the Doctors speaking in a tongue unknowen to the people, he would think them no better then mad men. 1 Cor. 14.23. Nor would any of us think him to be well in his wits, that should read unto a plain Englishman, a Latin, Greek or Hebrew book, and in a serious sort bid him to hearken and attend what that book did speak for his instruction and comfort. Yea, and they of the Church of Rome themselves, when they read to the people such things, as they care for, and would have men to know and observe, than they speak to them in their mother tongue. Their Festival and their Legend, they have been accustomed to read in the Church, in the known language of our country: Yea and at this time, though they administer the Sacrament of Baptism in the Latin tongue, as all their other Service is; yet when they give order to bring back the Chrisom, to the Church, and to keep the child from bodily harm, they break off their sacred language and speak to the people in their own mother tongue. Godfathers and Godmothers of this child 
* Manna. Sacerd. de Baptis. pag. 38.  (say they) we charge you, that ye charge the father and mother, to keep it from fire and water; and other perils to the age of seven years, etc. and that the mother bring again the Chrisom at her purification. Now I would gladly hear from any learned Papist, why Latin should not as well teach them to bring again the Chrisom, as it can teach them to serve God in the duties of piety, or to help their neighbours by the duties of mutual love and charity. Or, if they think it behooveful for the people to have these rules of theirs propounded to them in the English and known tongue; why they should not think it better and more available for them, to deliver the rules of God's word unto them in the like intelligible sort, then in a foreign language. Surely, if a peevish humour to maintain all abuses of their Church were laid aside, the point would need no long disputing.  
Use 2. This also confuteth the folly of Separatists and fantastic zealots among us, who vilify and contemn the reading of Scriptures, in the Church, and by consequence the hearing of them read. The 
Admonit. in B. Whitegifts book pag. 579.  Autors of the Admonition to the Parliament, who were the fathers of our English Schismatiks, say of reading of the Scriptures; Reading is not feeding of God's flock: but it is as evil, as playing upon a stage, and worse too. Fowl mouths, was the act of Moses no better than playing upon a stage, when he read all the words of the Law, to the people? Exod. 24.7. and was Joshua as bad as a stage-player, when he did the like? Iosh. 8.34. And was Baruch as bad or worse than a stage-player, when he read the words of jeremy out of a written roll, by Gods own appointment? jer. 36.2, 3. etc. Nay, but such was the spirit of these vipers, that they had rather cross Gods known ordinance than not oppose the orders of the Church, in whose womb they were bred. And of some such like temper are some others of later times. 
c M. Jo. Down in a Treatise of the Efficacy of Reading.  A learned Preacher in a book now lately published, telleth of some in the West country, where himself dwelled, that their manner was, neglecting the public service and reading, to send their servants or children, to know when the Preacher was ready to go into the pulpit. For till then they list not to come. And so (saith he) according to the French jest, they turn all God's worship into a mere preachment. And some have I known, who following a preacher of their own, to a strange place, have stayed without the walls of the Church till the Sermon did begin. And would God, none of our better minded people were tainted with a tang of this leaven. But when there are some, and they not a few, who never appear in the Church, save when the Bell giveth warning to a Sermon; would not a man think, that they nothing esteem either the Liturgy of our Church, or the hearing of God's word read in the public assembly? I say no more of such but only pray God to give them a better mind. And for the rest, who have learned better, I beseech them by the mercies of God, that they will not countenance these fantastik men's error, by their negligent & needless absence from the Church, when on holy days and week days, the Scriptures are read to the people, and the prayers and praises of the Church are with joint consent presented unto God. And so I leave to refute them, and come in the next place to exhort ourselves. And the sum of my Exhortation is, that  
Use 3. Seeing the hearing of God's word read is so useful to a godly and an happy life, therefore, as we love our souls, we would not neglect the opportunity of such a blessing, when it is offered. It was God's commandment to his people, that at such times as men came together in greatest multitudes, than all of them should be called to the hearing of his word read. And the learned say, that when the time of reading was come, a Trumpet was sounded through the City, that all might have warning, and might be present to hear what God did say unto them, for the good of their souls. By which things we may see, what great care God and his Church had, that this duty 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 own Parishes, and to many of us even hard at our doors: so that we need 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 be desired in this kind, if we be not wanting to ourselves. And if after all this, we shall neglect to hear God, when he speaketh unto us for our instruction; what can we expect, but that he should refuse to hear us, when we speak to him for help and assistance? Surely, he threatened to deal 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 calamity, and mock when your fear cometh.— And, Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me. Prov. 1.24, 26, 28. He meaneth, that because they refused to hear him, when he taught them their duty out of his word; therefore he would refuse to hear them, when they made their prayers, for his help in their need. And so, if we turn the deaf ear to God, when he speaketh unto us in his word; it will be just with God to turn a deaf ear to us, when we speak to him in our prayers. Nay the Apostle goeth further, and aggravateth our sin above the sin of the Jews, by the circumstance of the time and persons. If the word spoken by Angels (saith he) was steadfast and every transgression and disobedience received a just recompense of reward: how shall we 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 sin, than the contempt of the Law delivered by Moses and the Prophets. And (2.) that every contempt of God's word (whether a contempt of obeying it; or which is more, a contempt of hearing of it) is a neglecting of our own salvation; because the hearing of the word, and the obtaining of salvation are by God's ordinance linked together. By the hearing of this word read, josias and Antony 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 hear that chapter, or that part of the Gospel read, which may turn us from some sin, or direct us to some necessary duty, and in conclusion help to save our souls?  
Ob. But some perhaps will say, Nay, but I can read the Bible at home; and what need I then to come to Church, to hear it read there?  
This Objection involveth in it two questions, both which are worthy of our consideration: 1. Whether reading of God's word may be a sufficient excuse to free us from hearing it read. 2. Whether reading or hearing it read in private may excuse us from hearing it read in the public assembly. Of these severally.  
And first for the former question, that I may speak more clearly and distinctly, I will part mine answer 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 read the book 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 ask 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 answer to his question, and thereby have been directed how to be saved. And Matt. 12.3. Have ye not read (saith our Saviour) what David did? etc. And that implieth, that by reading that passage of Scripture they might have been better informed, then to have condemned the guiltless. Thus, Reading of Scriptures by ourselves 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 practice to their great profit, for example, Daniel by reading the Prophecy of jeremy understood God's 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 Messiah and Saviour of the world. Act. 8.32. And S. Augustin by reading Rom. 13.13. was converted from a vicious to a godly life: And so, if we read God's word with attention and care, we may understand Gods will for our Redemption from Satan and sin, and we may learn that which may direct us to Christ the Saviour of the world, and may meet with some motives that may work in us remorse and repentance. These uses of reading God's 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 read the Law, that he might learn to fear the Lord his God, and keep all the words of the Law, etc. Deut. 17.19, 20. (3.) It will acquaint us with the words and phrases and sentences of God's word: and these being laid up in our memories, will prepare us for a profitable hearing of Sermons. And (4) it will occasion us, and enable us, when we doubt of any thing, to desire direction from the learned, and by their directions to learn, what we could not understand by ourselves. These helps of reading I only name and do but point at them; because the former proofs used in the point of hearing are as applicable to this of reading. For these two, reading the word by ourselves, 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 ear, which in respect of the main end, the instruction and salvation of our souls, is all one. I conclude then that there is a like good use, both of reading the word, & of hearing it read: which is my first assertion.  
2. Prop. When we read the Scriptures by ourselves, we have this benefit by it, that if we meet with a matter of difficulty of special moment, we may pause upon it, and read it over again, and consider of it in silence. And by this means, we may in the end understand, what at the first we understood not, & may also imprint in our memories, that which after once hearing or reading, would have slipped away from us. And herein reading by ourselves is better than hearing things read by others. For when an other readeth unto us, our minds and memories are tied to go along with his tongue: nor can we command any time of pausing and considering, when the occasion doth require it.  
3. Prop. When we hear the Scriptures read by God's Minister, who hath been brought up in the rules of Grammar and Rhetorik; we shall gain this benefit by hearing him, that the sentences being distinguished, by their rests & pauses, and the words being pronounced with the right accents and tone, and every clause so modulated by the voice, as is agreeable to the matter expressed by them; the speech so uttered will delight the senses, and carry along the affections, and persuade the understanding, and sway the whole man, much more than the same sentences could do, if they were only looked upon with the eye, or read without the right accent & modulation of the voice. Aeschines, 
Quintil. lib. 11. cap. 3. pag. 666. Plin. l 2. epist. 3. Valer. Maxim. l. 8. c. 10.  when he pronounced an Oration of Demosthenes, and perceived that the people were much affected with it; Yea, said he but, [quid si ipsam bestiam audiissetis,] What if ye heard Demosthenes himself? meaning, that if he had pronounced his own Oration, it would have affected them much more. And so, if any shall read the Scriptures either in silence without any voice, or with that carriage of the voice, as is not agreeable to art and reason, (and so ignorant people, many times do read them;) the word of God would lose a great part of that life and vigour which otherwise is contained in it, and by right modulation of the voice would appear to the hearer. For example, when the Apostle saith what? have ye not houses to eat and to drink in? if a man (as those that be illiterate some times do) should read the word [what] without a note of interrogation, he should much weaken the power of that sentence. And so when the Prophet saith, The righteousness of the righteous shall be upon Him, and the wickedness of the wicked shall be upon Him: if any should read the words without putting the accent upon the word Him, he would lose the grace that belongeth to the Prophet's words. And in this respect hearing of the word read by the Minister, who knoweth the rules of pronunciation and delivery, is better, than the reading of it by ourselves, who either speak not to the ear, or keep not the right accent, or put not that vigour and life in the words, which is agreeable to the matter. The sum of all is, reading the word, and hearing it read, each of them hath a peculia virtue of his own, which the other hath not, yet both of them, for the substance of the duty, are alike profitable and useful for a Christian. And therefore it is best, when both are joined together, and used in their fit places and times. And this may suffice for answer to the first question.  
2. Quest. The second is, Whether reading in private, may excuse us from hearing it read in public. To this my answer is, No. And my reasons be these.  
1. It may be a question, whether they who allege their private reading to excuse them from public hearing, do always spend the hours of hearing in the Church, in their reading at home. Surely, the best of us are negligent enough in holy duties, and do quickly forget the times of devotion, and our purposes of well doing; unless we have some monitor, that may put us in mind. Now for the services of the Church, the set hour of the day and the sound of the bell accompanying it, do summon us to work. But what summons each one hath at home, to call him into his closet, and warn him to his task of reading, I know not, I leave every man's conscience to be his own Judge. Only I will say thus much, that if men can dispense with themselves for public hearing, when the time is appointed by the authority of the Church; it is no breach of charity, to think that they will dispense with themselves for their private reading, the time thereof being limited, only by their own discretion.  
2. Say, that men and women be so exact and diligent, that they do consecrate the times of public service unto private devotions, and read at home as much the more for their able sense from the Church, as they could hear, if they were present there: Yet I dare say, they will not, nor cannot make such choice of profitable chapters and useful lessons, in their private devotions, as the Church hath done for them in her public Service. For here we have chapters and Gospels and Epistles fitted to the season and the present occasion. For example, when we celebrat the Feast of Christ's Birth, those Scriptures are read unto us which relate the manner of this mystery, and the occurrences that then happened. And these two, the time and the Scriptures being fitted each to other, do help to support one an other. The Scriptures teach us how to celebrate the time to God's glory and our own good: and the time stirreth us up, to attend & apply and make use of the Scriptures read. And the like may be said of our Lord's Conception, and of the presenting of him in the Temple, and of his Passion, Resurrection, and Ascension into heaven. And so it is also on the festivail days of the Apostles and Evangelists & other Saints. On their memorial days those Scriptures are read which tell us, what gifts God bestowed upon them, and what services they performed to him, and what good the Church hath received by their means. And hence we may learn to honour God in his Saints, and to take example from their virtues for our imitation, and to celebrate their festivities with heavenly meditations agreeable to the time. And by such helps as these are, we may gain knowledge in the articles of our faith, and direction in the duties of a good life.  
3. Let it be supposed (which yet I can not believe to be true;) that a man or woman constantly spendeth in his private reading, the whole time that is appointed for public hearing; and that he and she can make as good choice or Scriptures for their reading, as the Church hath done for their hearing: Yet, (all this notwithstanding) their private exercise will come short of the public, because in the Church men may join both reading and hearing together. When they hear the Ministers voice, they may look upon the Text in their book; and so at once, they shall have the use both of ear and of eye: the one of which will stir up the affection, and the other will confirm the memory; and at every pause may reflect back upon that sentence, that importeth them most. And consequently at one time, and in the same exercise, they shall in good part reap the benefits both of reading and of hearing.  
4. Lastly, suppose a man reapeth as much good by his private reading, as in reason such an exercise well ordered, can produce: Yet he cannot promise to his private devotions the like blessing, that God hath promised to the public services of his Church. For of the Tabernacle he hath said, There will I meet, with thee, and I will commune with thee from above the mercy seat. Exod. 25.22. And of the Temple he hath said, I have chosen this place to myself for an house of sacrifice. 2 Chro. 7.12. and vers. 15, 16. Mine eyes shall be open, and mine ears attended to the prayer, that is made in this place. For now have I chosen and sanctified this house, that my name may be there forever; and mine eyes and my heart shall be there perpetually. And so, of the Assemblies of Christian people CHRIT hath promised, Where two or three are gathered together in my name, there am I in the midst of them. Matt. 18.20. By all which we may learn, that when we pray & hear in public, God hath promised a blessing, not only to the exercises themselves, but to the place also, where they are performed; even because it is God's house. But if we perform the same duties at home, though he hath promised a blessing to the services, if they be performed in due sort, yet he hath promised no blessing to the place, because it is any man's dwelling, or his private closet. And now according to this rule and observation, a man may expect a further blessing upon his reading and hearing in the Church, than he can expect upon the like performances in his own house.  
All these things, concerning the two questions, laid together, the sum is this: Reading of God's word, and hearing of it read, are both of them good exercises, which God hath coupled together, and man must not put them a sunder. Again, the performance of these duties at home and in private, is good in its season, and may be a help that the word of Christ may dwell richly in us: but it must not in any case justle out the public service of the Temple, where God more especially doth dwell. And therefore, as our Lord said of the duties of mercy and justice compared with the duties of tithing anise and mint and cumine; these things ought ye to have done, and not to leave the other undone. Matt. 23.23. so may I say of public and private both reading and hearing; These we should do, and not leave the other undone.  
My conclusion shall be an Exhortation, consisting of two parts.  
1. That as occasion and opportunity will serve, we be careful to read the Scriptures in our private houses. When I say, as occasion and opportunity will serve, I mean, that I do not desire, much less require, that servants should steal from their masters the hours that be due to their service or that masters themselves should neglect the businesses of their calling, in which God hath set them: but I mean, that both master and servant, and all other Christians should redeem the time, as the Apostle speaketh, that is, should take the occasion, and make their best advantage of it, while the time serveth. And he or she who besides the time allotted for such exercises on Sundays and holy days shall take those shreds of time on the other days, which each man's business will permit him without either wronging of others, or neglecting of his own estate; I doubt not but within a few years, he may be well read in the book of God. It is reported of Alphonsus' King of Arragon, 
Serar. in Josh. l. 2. pag. 289. etc.  that notwithstanding his great affairs of government, and the daily businesses of a Kingdom; yet he gained so much time for this use, as that he read over the Bible fourteen times, with Glosses & Commentaries upon the Text. And by this we may gather, that no man's place, who is his own master, is so full of business, but if he will husband his time well, & not drown himself in worldly cares, or lavish away his time in eating and drinking and sporting, he may gain sufficient time for reading, without neglecting of the works of his place and calling. Yea, and servants and labouring men, who have the fewest hours to spare, yet if they be provident for their souls, may now and then find some leisurable times for this exercise without either wronging of others, whose work they do, or defrauding of themselves of needful times of refreshing.  
2. My exhortation also is, that we do not suffer ourselves to be kept at home without urgent cause, when God by the ordinance of his Church doth call us into his house. There are not a few in the world, who partly through idleness, and partly through fansifulnesse and contempt of government, despise the good orders of our Church, and neglect the public service to the offence of God, and wronging of their own souls. But they who are sober minded, though they live in the midst of such a froward generation, yet will consider (and I beseech them so to do with heedfulness & care;) that God hath promised to meet with his people in the Tabernacle, and that his eyes will be open, & his ears attended to the prayer that is made in the Temple, and that where two or three are gathered together in his name, he will be in the midst of them. And they may further be remembered, that David, when he heard that his child was dead, went into the house of the Lord and worshipped. 2 Sam. 12.20. And not only the Pharisee, who delighted to show his devotions in public places, but the humble-minded Publican too, went up into the Temple to pray. Luk. 18.10. And Peter & john the blessed Apostles of our Saviour, after they had been filled with the holy Ghost, went up together into the Temple at the hour of prayer, being the ninth hour. Act. 3.1. Now there were none of these men, but might have found an house, or a closet, or a chamber to perform their devotions in: but they knew, nor did any man in those days make question of it, but that the house of God was the fittest place to serve God in, and that the hour appointed for public prayer, was the best season for them to present their prayers to God. They had not learned that subtle distinction, which some phantastiks use now a days, that a private prayer must not be made in a public place. For then the Publican, whose prayer was well accepted with God, would not in so public a place as the Temple in Jerusalem, have made so pivat a prayer, as this, God be merciful unto me a sinner. Nor did they then believe, that there was any superstition in observing the Canonical hours of the Church: for then Peter and john would not have chosen the ninth hour, which was one of the Church's hours in those days, 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 be performed in the place of God's presence.   

CAP. VII.  
Hearing of God's word preached is a means of blessedness.  
Cap. 7 HItherto I have spoken of hearing the word read: it followeth now to speak of hearing the word preached, and to show how that also may conduce to blessedness 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 available to a blessed life. And thirdly what special helps towards happiness we may reap by hearing the word preached, over and beside the profit that we have by hearing it read.  
I. Quest. What we mean by [Preaching.] For answer 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 general acception, for any kind of publishing or proclaiming, by what means soever it be done. Thus in the 12. of S. Luke, our Lord dissuading men from hypocrisy and double dealing, useth this reason vers. 3. because how cunningly and secretly soever men carry their contrivances for the present, yet there will a time come, when all their juggling and double dealing shall be disclosed and laid open in the clear Sun. The words of the Text in the original are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Geneva Translators turn it thus in English, That which ye have spoken in the ear, in secret places, shall be preached on the houses: Our late authorized Translation hath it thus, That which ye have spoken in the ear in closerts, shall be proclaimed on the house tops. Nor are either of these translations any whit amiss, 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 plainly express the meaning, and both laid together, do teach us thus much, that to [Preach] sometimes is nothing else, but to proclaim or publish a thing, that all may hear 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 city 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 city. (2.) how this is said to be 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 general signification, as that reading may be called preaching. But this is not that preaching, which I mean in this place. When I say, that hearing of the word preached is a means of blessedness, 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 ordinary speech; and that is, when God's Minister doth by an audible voice teach the doctrine of salvation in such manner as himself hath contrived and ordered it for the instruction of the people.  
2. Note. This kind of preaching in the stricter and more proper sense, is of two sorts. For sometimes men preach, being directed by inspiration or immediate revelation from God. Thus Moses and the Prophets did preach in the old Testament; and Christ and his Apostles in the New. Saint Peter saith of the Prophets, that they spoke, as they were moved by the holy Ghost 2 Pet. 1.21. And our Saviour saith of his disciples, It is not ye that speak, but the spirit of your father, which speaketh in you. Matt. 10.20. Sometimes again men preach God's word, as they are enabled by the rules of art, and their own industry and study. 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 chair, they taught men to keep 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 kinds of preaching, my note is to be understood; that the hearing of God's word preached, whether it be performed by divine inspiration or by humane study, is still a means to make men happy, that make the right use of it.  
3. Note. These kinds of preaching, whether by inspiration or study, may be performed two ways. 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 took Luk. 4. 
Luk. 4.16, 17, 18, 19, 20, 21.  He came to Nazareth, where he had been brought up, and, as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. And there was delivered unto him the book of the Prophet Esaias: & when he had opened the book, he found the place where it was written; The spirit of the Lord is upon me because he hath anointed me, to preach the Gospel to the poor, he hath sent me to heal the , to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, etc. In which passage we may observe two things. (1.) that our Lord chose a Text of Scripture to discourse upon: When he had opened the book he found the place, where it was written, The spirit, etc. Isai 61.1. (2.) that he unfolded and applied this Text to the present occasion. This day, saith he, is this Scripture fulfilled in your ears; meaning that which the Prophet had foretold in those words, was now fulfilled in himself, who preached unto them, as was prophesied of him aforetime. In the like manner Philip also preached Act. 8.32, etc. The Eunuch had read the Text out of Isai. 33.7. He was led as a sheep to the slaughter, etc. And then Philip opened his mouth, and began at the same Scripture, and preached unto him jesus. In these places it appeareth that Philip and our Saviour took a Text to preach upon; the one such a Text, as the occasion then offered, and the other such as himself made choice of for the purpose. But at other times we find, that preachers have chosen a theme which they thought useful for the time, and without any Text, to ground their discourse on, have unfolded that point out of Scriptures and reason, & applied it to the people's use. Thus our Lord did preach, when he made that famous Sermon, called by the learned, [Sermo Domini in monte,] Our Lord's Sermon in the mount, recorded by the Evangelist Matt. 5.6, & 7. chapters. For in this Sermon we have many expositions of Scriptures, many doctrines of religion, and many exhortations and directions for a godly life: but we find no Text first read, by direction of which he proceeded in his Sermon. Thus our Lord: and so Saint Peter preached also, Act. 2, & 3. chapters; and Saint Stephen, Act. 7. and S. Paul Act. 13, & 17. And of later times, some also in these parts of the Church have done the like; though the common use now among us, is always to ground our Sermons upon some Text, even then when men scarce once touch upon the Text in the whole Sermon. Of both these sorts of preaching my note is true, that if God's word be preached aright, whether by grounding on a Text, or by propounding of a Theme; yet the hearing of the word thus preached, is a means to make him blessed, that useth it aright.  
The sum of all is, that the hearing of the word preached, in which of these sorts soever it be, is available to blessedness, and alike profitable to salvation. And the reason is, because by every one of them we may be instructed alike in the knowledge of God and his service, and may be edified in the faith of Christ, & in the obedience of his Laws; which is the only way, that leadeth to happiness and eternal life. Thus much for the first point, what we mean by preaching, or the word preached.  
II. Quest. The next is how it may appear, that the hearing of the word thus preached, is a means of blessedness. And the answer is, it appeareth by these reasons.  
1. Because it is the way and the means, by which Christ hath founded his Church, converted the nations, and saved the souls of believers. So S. Paul saith, that by the foolishness of preaching, (so the world esteemed it,) it pleased God to save them that believe. 1 Cor. 1.21. And so it is said of the Jews, that they did forbid the Apostles to preach to the Gentiles, that they might be saved. 1 Thess. 2.16. And to these sayings the event proveth answerable. For Saint Peter by the preaching of one Sermon converted three thousand souls. Act. 2.41. and S. Paul converted many Jews and proselyts. Act. 13.43. and more particularly, and by name he converted Lydia and the Gaoler. Act. 16. and Dionysius Areopagita, and Damaris and others. Act. 17. And, in a word, by him & his fellowlabourers, all the Christian world have been brought to the faith. Experience then showeth it to be true, that the hearing of the word preached, is a means to bring men to the faith, and by faith to salvation.  
2. It is proved also, because God doth send preachers into the world, that by their labours he may bring men to heaven and happiness. For this end it is, that God sent his own Son to preach the Gospel. The Spirit of the Lord God, (saith our Lord in the Prophet,) is upon me, because the Lord hath anointed me to preach good tidings unto the meek, etc. that they might be called the trees of righteousness, the planting of the Lord, that he might be glorified. Is. 61.1, 2, 3. In these words we have two things for our purpose; (1.) the work, that our Lord Christ was sent about: and that was, to preach good tidings, etc. (2.) the end, that was intended and effected by it; & that was twofold; man's sanctification, and God's glory: that they might be called the trees of righteousness, and that he might be glorified by it. And for the like end and purpose, our Lord Christ himself did send his Apostles to preach, Matt. 10.5, 7: and the seventy Disciples, Luk. 10.1. and S. Paul, 1 Cor. 1.17. And to save labour in naming of particulars, the Apostle telleth us, that when our Lord was ascended up into heaven, he gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. But why and for what end all this? why, it was, (saith the Text,) for the perfecting of the Saints, for the work of the ministry, & for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Ephes. 4.11, 12, 13. By this we see, that as the Apostles did bring men to the faith by their preaching of the Gospel in the beginning: so God hath established a settled course of teaching to the world's end; by which men may be brought to happiness and eternal life. And thus much for answer to the second question.  
III. Quest. The last is, What help may we have by hearing the word preached, beside or more than we might gain by hearing the Scriptures read? To this my answer is, it may furtherus in the way of godliness divers ways, over and beside the benefit that is reaped by the word read. For,  
1. It may further us for the right understanding of many passages of Scripture, more than we could gather by hearing of them read. For though the principles of faith and rules of a good life be delivered clearly & plainly in Scriptures, and a man by reading or hearing them read, may gain much help toward salvation: yet it is true also that there are many speeches & phrases & words, which are not easily understood by an ordinary Christian; but may be explained & made clear by a learned preacher. For example, the disciples understood not the right meaning of that sentence of the Prophet, Behold, I will send you Eliiah the Prophet, before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, etc. Malac. 4.5. For they conceited that this was meant of Elias in person, whereas it was meant of john the Baptist, who came in the spirit and power of Elias; and because he resembled him in his office is therefore called by his name. This when they understood not, our LORD expounded it unto them, and made them to know the true meaning of that Scripture, as appeareth Mar. 9.12. Again, the Eunuch of Ethiopia did not understand that saying of Isai, (cap. 53. v. 7.) He was led as a Sheep to the slaughter, and like a Lamb dumb before his shearer, so opened he not his mouth, etc. Act. 8.32. but when Philip came, and expounded the Text, and preached unto him JESUS out of that Text, than he understood the words and believed in CHRIST to salvation. And so among us, there is no ordinary Christian, but may stick at the meaning of some Scriptures, which, if a learned preacher have them in handling, he may see unfolded and explained.  
2. By hearing the word preached a man may learn how this or that Scripture doth prove and confirm a point of divinity, or doth confute a contrary error, or doth commend unto us some profitable duty belonging to our calling; which a common Christian of and by himself would not have marked and observed. For example, the Sadduces and common people of that time, did not see, nor could not conceive how the Resurrection of the dead might be proved out of that saying of Moses (Exod. 3.6.) I am the God of Abraham, and the God of Isaac, and the God of jacob. But our Saviour showeth it by a plain reason, that that Scripture proveth the truth of that point, because that God is not the God of the dead but of the living. Whence it followeth, that because God saith, that he is the God of Abraham, and Isaac, and jacob, therefore Abraham & Isaac & jacob are living still, and consequently their souls were not perished or vanished into nothing, as the Sadduces fond imagined, and therefore said that there was no Resurrection. Again, the people did not know, that that place of David, Thou shalt not leave my soul in hell, nor suffer thine holy one to see corruption, (Psal. 16.10.) did include any proof of Christ's Resurrection from the dead. But S. Paul showeth and that from the Text itself, that this saying must needs be meant of Christ, who upon the third day after his death, rose again from the dead, without any tincture of corruption; because of David that Text could not be meant, who had been a long time dead, and now was consumed into ashes, but never rose again from the place of corruption, as Act. 13.36. Act. 2.29. And so in like sort, there are many passages of holy writ, which yield plain proof for confirming of some truth, or for confuting of some error, or for instructing us in some duty; which an unlearned man among us cannot understand by himself, but may learn it from a skilful preacher.  
3. By hearing the word preached we may learn how to apply the sayings of Scripture to our own use, more than by hearing it read we could ever be able to do of ourselves. For Scriptures teach us general duties, and give us general rules, without declaring how they agree to each age or place or person. For that were an infinite labour, and not to be performed at once. Now these rules and these sayings the unlearned do not know how to apply, so well as the preacher can teach and instruct them. Nor will the learned be ready to make application to themselves, till some monitor remember them of their duty. An example hereof we have in our blessed Saviour, who having read that place of the Prophet, The Spirit of the Lord is upon me, etc. Is. 61.1: presently applieth it in such a manner, as the hearers would never have thought of: This day is this Scripture fulfilled in your ears. Luk. 4.21. An other example to the same purpose we have in S. Paul, who having alleged that saying of the Prophet, I have heard thee in an acceptable time, &c: he presently teacheth the Corinthians, (which before they knew not;) how to apply it to the present time and occasion: Behold now, (saith he) is that accepted time; now is the day of salvation. 2 Cor. 6.2. To these we may add the example of David. He no doubt, had oftentimes read of the judgement of God against adultery and murder; nor could he be ignorant how necessary repentance was for preventing of that judgement: but he neglected to apply these rules to himself, to whom they properly belonged; till Nathan came to him, and applied them to his conscience, and told him in plain words, Thou art the man. 2. Sam. 12.7.  
By all this we may see, that there is great benefit in hearing the word preached, besides that which may be gotten by the word read. And hereof there is plain reason also.  
1. Because the preacher is supposed to be bred and brought up in learning, and thereby hath gained skill to understand those things which belong to his profession. For even in ordinary trades, he that hath been an Apprentice for seven years, may be supposed to have gained skill both to manage his trade, and to train up others in the knowledge of the same art: which they will not be able to do, who were never bred up in that profession. And so it is in this case. If a man have spent sundry years, perhaps twice seven or upward, in the study of Divinity, (as many of our preachers have;) in all probability and likelihood, that man will be able to understand & teach points, much better than men whose breeding hath been in an other kind. But if any shall step into the Pulpit, before he have passed through the Schools, and take upon him to teach Divinity before he ever learned it; I speak not of such a one, nor do I think him fit to teach men the mysteries of Religion. Such a man may perhaps please the rude multitude, who esteem more of a glib tongue, than a solid brain, & are swayed more with sound of words then with weight of reasons: but will never either satisfy the judgement of the learned, or direct any man's conscience in the ways of salvation. Understand me then to speak of such a one, as hath been bred in the study of good arts, and is (as the Apostle calleth him,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apt to teach, and then ye will confess it to be true, that such a preacher will be able to teach his hearers the meaning of God's word, better than they of themselves could learn and understand it.  
2. Because the preacher, besides his former studies, doth or should bestow his time on the week days, to provide for his labours on the Lord's day or other festivals. Other men spend the week on their worldly business, the merchant on his traffic, the husbandman on his tillage, the handicrafts man on his workmanship, the Lawyer on his Clients, the Physician on his patients; and reserve only the Lords day for learning of Religion. But the employment of the preacher, even on the week day, is to turn his books, examine his Text, and study for matter of instruction that may do his people good; that when the Lords day is come, he may speak pertinently to the purpose, and profitably for the furthering of his people's souls. And such a man will be more able to expound Scriptures, to state a controversy, and to give rules of a godly life; then any other can do, who hath not studied the points aforehand, and turned over his books for his better information. But if there be any of us preachers, who study the world on the week days, and then preach on God's day what cometh next to our lips: I speak not of such, nor dare I commend them for men that may direct God's people in the way of godliness; no, nor them neither, who value their labours by the number of Sermons which they preach, rather than 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 week days for provision on the Lord's day; and no man will deny, but such are more able to teach godliness, than they who have spent all the week on profane or worldly occasions. There is great reason then, to think, that the learned preacher may teach us more of God's truth, then possibly we could learn by ourselves.  
And out of all this, we may observe the great mercy of God towards us, and his great love to our souls, who hath provided such variety of means to bring us to happiness and eternal glory. First, he hath given us opportunity of reading his word at home in a known tongue: and then he hath provided us means that we may hear it read in the public congregation; and lastly, that both the public and private reading may be made more profitable and useful, he 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, we neglect so great salvation offered unto us; how shall we escape the just judgement of God, who commanded the unprofitable servant to be cast into outer darkness, 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 own 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 mind, that his word is not a thing of small value or not worth the reckoning and esteem. But as Moses said of his Law, It is no vain thing for you; because it is your life. Deuter. 32.47: So our God telleth his people, that his word was no vain, or idle thing; but the things therein contained were great things, matters of life and eternal happiness. (2.) When he saith, I have written unto them these great things, he implieth that these weighty things are hard at hand, lying by them in store, that they may take up the Bible, and read and learn those rules and directions, that may carry 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 fair opportunity, they despised so great salvation, as if it were a matter that concerned them not.  
And so it will be with us Christians; if we neglect either to read God's word by ourselves in private, or to hear it read in public, now that we have it so fairly and legibly written for our uses, God may chide us for our contempt of his mercies, & that upon better grounds and with more reason, than he did chide the Jews. For (1.) he wrote indeed great things for them, but they are fare greater things that he hath written for us. They had the books of the old Testament, 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, & we are brought into the Sanctum Sanctorum, the Holy of Holies, that we may see God, as it were with open face. In respect of which clear light it is, that Kings and Prophets have desired to see those things, which we see, and have not seen them: Nay the very Angels in heaven did desire to look into those things, 
1. Pet. 1.12.  which are made known by the preaching of the Gospel. Besides, these greater things of the Gospel are conveyed to us in a more easy and less costly way, then to our fathers of old. They had God's word penned by the hand of a Scrivener, which required much pains 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 less price, than our fathers could have obtained S. Matthews Gospel alone, and every boy & girl may read with readiness and speed that which the learned might stumble or stop at. The sum is, God offereth us a greater treasure at an easier rate; and, if now we despise or set light by such a mercy, God may complain of us, with more reason than he 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.  
Again, God upbraideth the Jews, for an other contempt of the like mercy. The Lord (saith Jeremy) sent unto you his servants the Prophets, rising early and sending them; but ye have not harkened, nor inclined your ear to hear. jer. 25.4. He meaneth, that besides the Law written, he sent the Prophets to preach and explain and apply 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 we have made of their labours, let him judge, that knoweth what our dealings be. I only will say, how shall we escape God's 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 breed no small danger. For our better direction wherein, besides what hath been said already, we may take these further observations or rules.  
If God give us the opportunity of these helps together, as to most of us he hath; we must not separate in our practice those things, which God hath joined together in his precept. It is our duty to read the Scriptures at home, and it is no less our duty to hear them read in the Church; and a duty also it is, to hear the word preached. All of them have their use, all of them are commended to us in the Scriptures, & all of them are available for salvation: and consequently all of them are to be made use of by us in the fit season. If any man shall set God's ordinances together by the ears, and is either so addicted to private reading, that he despiseth public hearing, or so honoureth the word preached, that he neglecteth the word read; I may say to him, and all such as he is, as 
(a) jam. 2.4, 11.  S. james said in a like case, Ye are partial in yourselves, and are become judges of evil thoughts. For he that said, Hear the word preached, said also, Hear the word read, yea, and read it in your private dwellings: and therefore, if ye hear it preached, & will not hear it read, ye are become transgressors of the Law. The conclusion is, They that will be blessed, may not make a divorce between those ordinances, which God hath made joint helps to a blessed life.  
2. If necessity do at any time force us to forbear some of these helps, wisdom must teach us to make the more diligent use of the rest. For example, if sickness, or some unavoidable necessity do keep us from hearing in the Church, we must be the more diligent in reading at home. And if want of education in our younger days hath left us unable to read Scriptures by ourselves, we must be the more careful to hear them read by others. And if attendance on children or other necessary occasions cause us to keep our servants at home, when others are busied in the service of the Church, we should do our endeavour to supply the loss of public instructions by our private admonitions, and by rehearsing to them at home those good directions which ourselves did receive in the public ministry. And he or she, that is careful thus to make up their wants and defects; though sometimes they be hindered by occasion, yet will gain good opportunities, which will guide both themselves and their people to true blessedness and eternal glory.   

CAP. VIII.  
The keeping of God's word is an other means to make a man blessed.  
Cap. 8 HItherto I have spoken of hearing of God's word, the former means commended by our Saviour for attaining happiness and eternal life: Now followeth the second, which is the keeping of the word heard. For clearing of which point two things are necessary to be known; 1. How fare we may and must keep God's word that we may be blessed. 2. How this keeping of God's word is available for blessedness and eternal life.  

§. 1.  [1] How fare we may and must keep God's word. For unfolding of this doubt, three questions are to be solved. (1.) What it is to keep God's word, (2.) how fare in this life a man is able to keep it; and (3.) Whence we have ability to keep it in such sort.  
1. Quest. What it is to keep God's word.  
Ans. This word [to keep] when it is applied to speeches or doctrines, as in this place it is, hath two uses in Scripture. For it signifieth either to keep in mind and memory, or to keep in our life and practice.  
In mind and memory we keep it, when with care we commit and lay it up in memory, & do often think on it, and revolve it in our minds. Thus the blessed Virgin kept what she had heard concerning her Son and our Saviour. For so it is said, that the Shepherds of Bethleem, upon the vision that they had seen, and the words that the Angels had spoken unto them concerning the birth of CHRIST, Came to Bethleem with haste, and found Mary and joseph & the Babe lying in a manger. And when they had seen it, they made known abroad the saying that was told them concerning this child. Then the Text addeth, But Mary kept all these things and pondered them in her heart. Luk. 2.16, 17, 19 And in the same chapter ver. 51. When she had found her Son JESUS being then but twelve years of age, sitting in the Temple, and reasoning and disputing with the Doctors; and alleging for his so doing, that he must be about his father's business: his Mother, saith the Text, kept all these sayings in her heart. The meaning is, she laid them up in her memory, and often thought on them in her mind.  
Secondly, we keep God's word in life and practice, when we do that which God in his word requireth to be done by us. Thus the word is used, 1 Kings 11.10. where it is said of Solomon, that he 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  kept not that, which the Lord commanded him. And in this sense is the word frequently taken in the Scriptures: as Ezek. 20.19. Walk in my statutes, and keep my judgements, and do them. And so Genes. 18.19. Abraham will command his children; and they shall keep the way of the Lord, to do justice and judgement. And Exod. 15.26. If thou wilt hearken unto the voice of the Lord thy God— And wilt keep all his statutes; I wilt put none of these diseases upon thee, etc. And in the new Testament, All these [commandments] have I kept from my youth up, saith the young man. Matt. 19.20. And, ye have received the Law by the disposition of Angels, and have not kept it, saith S. Stephen to the Jews. Act. 7.53. And so in many other places both in the old and new Testament: so that I may safely say, that this is the common and usual acception of this word.  
Now of these two uses of the word, 
* Rivet in Exo. 20.8 pag. 157. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5.12. est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est, servare sive conservare, etiam tenere, retinere, quod fit memoriâ: indicatque hoc verbum curam, sollicitudinem & diligentiam, ne emittatur vel effluat aut excutiatur, quod observandum est. Hoc sensu verbo custodiendi vel servandi usus est Dominus, Beati qui verbum Dei audiunt, & custodiunt illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. 11.28.  Doctor Rivet maketh choice of the former, as fit for this place. When our Saviour saith, Blessed are they that hear the word of God and keep it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he thinketh that here is meant a keeping in memory, or a care and solicitude, that the word which we have heard, do not slip from us and be forgotten. But to my thinking the Angel in the Revelation construeth it in the later sense or signification, when uttering for substance the very same sentence, that our Saviour used in this place, he expresseth it in these words; Blessed are they that do his commandments, that they may have right to the tree of life, etc. And surely the common use of the word in this sense, and the intention of our Saviour's speech being compared with other like speeches in Scripture, and the general stream of Interpreters, who run this way, may persuade any man, and do give me sufficient warrant to understand this word in the later sense; and to say, that to keep God's word in this place is as much as to do it, and obey it. Notwithstanding, I will grant thus much to D. Rivet, that the sense which he putteth upon the word, may be included or implied in this place, if we construe the words to this purpose, They are blessed, who so keep God's word in their memories, that they may keep it in their life, and practice. But then the keeping of it in memory is but only intimated; and the keeping of it in practice is principally and mainly intended in the Text. In a word then, to keep God's word, is to do and perform 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 keep or do God's word? And it seemeth, no. For S. james telleth us, that whosoever shall keep the whole Law, and yet offendeth in one point; he is guilty of all. jam. 2.10: and not long after he telleth us further, In many things we offend all. jam. 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 God's word or commandments; the one a Legal, & the other an Evangelicall keeping of them.  
I. First, there is a Legal keeping: and that is, when we keep and perform the commandments so exactly, as is answerable to the rigour of the Law, and as the rule of Justice doth require. And this exactness consisteth in three things. (1.) That our obedience be universal in respect of the object; or that every thing commanded by God, be performed by us, without failing in any one point. For, if the Law be considered in itself, and without mercy from CHRIST to mitigat the rigour of it; it then denounceth a curse against every offence without any exception. Moses saith, 
* So the Original hath it: & so the vulgar latin, junius, Vatablus, etc. do render it: though our English Translation, I know not upon what mistake, doth add the word (all) that confirmeth not all the words of this Law, which is agreeable 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 alleging this sentence, rendereth the sense of it thus, Cursed is every one that continueth not in all things, which are written in the book of the Law, to do them. Gal. 3.10. Where, by saying, All things, which are written,— he teacheth us, that the Law in that sentence meant the curse against any one only sin committed 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 be continual in respect of the time; or, that we perform not only 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 than he disannulleth or disobeyeth something in the Law, whensoever he performeth not what the Law doth command. And therefore the Apostle alleging that former sentence of Deuteronomie, Cursed is he that confirmeth not the words, rendereth it thus, Cursed is he 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 be but once in all his life. And this again 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 be full and complete in respect of the degrees and measure of obedience: or that it be with all the heart, and with all the soul, and the utmost intention and affection of the heart, that God ought to be obeyed withal, by men in this mortal life. For if a man come short in any degree that is required in our obedience, therein he hath broken that part of the Law, which requireth all: and consequently, by Saint james his rule, he is a transgressor of the Law, & standeth guilty of the breach of it. Now, put all these together: and the sum will be this, that the Legal keeping of God's word requireth that it be done in all things, and at all times, and in the most exactest manner, that in justice is due or can be exacted at our hands. And this is that which I call the Legal keeping of God's word. But thus and in this sense never any man was able to keep 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 works of the Law, are under the curse; because it is written, Cursed is every one, etc. He meaneth, that whosoever is to be judged according to the rule of the Law without mercy 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 be able to keep the Law in this exact manner. And hence it is, that the Angels, who were liable to this exact rule of God's Law, and by their creation were made able so to perform it; because they committed one sin against it, & that once only, were rejected without mercy. 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 God's 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 he and we all had perished, and been deprived of heaven and happiness for evermore. Thus we see, what the legal keeping of God's word is: and that no man living is able to keep it in this sense. And therefore this is not the keeping, which our Saviour commendeth unto us in this place, as a means, that may make us blessed, when he saith, Blessed are they, etc.  
II. But secondly, there is another kind of keeping of God's word, called by the Learned, Evangelicall: and that is, when we so keep & perform this word & Law of God, as CHRIST doth require in the Gospel, and as God for CHRIST'S sake doth accept at our hands, in steed of that other of the Law. Now this rule of obedience prescribed in the Gospel doth mitigate the rule and rigour of the Law in two things. (1.) Because it granteth a pardon to some kind of sins: and (2.) because it accepteth of a man's repentance after any the most heinous sin committed.  
I. It granteth a pardon to some sins. For though it allow or approve no sin, yet it pronounceth not damnation against every sin: as namely not against any sins of infirmity; such as are sins of ignorance; which had we known, we would not have committed; and sins of subreption, which escape without observing of them, and which, if we had noted and observed, we would not have done them; and sins of violent tentation, which by reason of some sudden assault, do sway our passions against the right rule, and sometimes by fear, and sometimes by joy, & sometimes by hopes, do carry us away, before we have leisure to bethink ourselves, and in cool blood to consider what we are a doing. Such sins, as these, Divines call sins of infirmity, because they arise not out of an evil purpose of the mind, but out of humane frailty, from which we shall never be free, as long as we live in this body of corruption. And if men commit such sins, as these; the Gospel condemneth the sins as evil, & repugnant to God's Law, but it condemneth not the sinner for them, so long as he disliketh and detesteth them in his sober thoughts and resolution. Thus Saint Paul did, when speaking of such like sins, he cried out as a man undone; Oh wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24. For such sins as these, the Gospel condemneth us not: it only condemneth men for deliberat content, when they yield obedience to known sin, and against conscience transgress the Law.  
From hence it is, that the Apostle, delivering unto us the rule of the Gospel, saith; Let not sin therefore reign in your mortal bodies, that ye should obey it in the lusts thereof. Rom. 6.12. In this passage, when he saith, Let not sin; by this word he meaneth the inbred corruption of nature, which we brought with us into the world, and that habit of sinfulness, which we have since contracted by our custom in sinning, and by which we are every day solicited to the practice of actual sin. And because this sinfulness doth tempt and sway men to sin, therefore the Apostle saith of it, Let not sin reign, etc. (2.) when he saith of this sinfulness, Let it not reign in your mortal bodies, he meaneth that it should not bear sway, and carry away our consent, to act what it suggesteth, and to do what it commandeth. So S. Augustin expounds this word. [Non dixit, Non sit, sed, Non regnet. Inest peccatum, quum delectaris; regnat, si consenseris.] The The Apostle, said not (saith he) Let not sin be in your mortal bodies; but let it not reign. It is in thee when it tickleth with delight; but it reigneth in thee if it draw thee to consent. August. in Psal. 50. pag. 175. B. Yea, and so the Apostle expoundeth his own meaning, when he addeth in the next words, Let not sin reign that ye should obey it in the lusts thereof: noting hereby, as a learned 
(a) D. Abbot, true Catholic, cap. 11. pag. 281.  Prelate of our Church hath observed) that then sin is said to reign in us, when we give obedience to it, to fulfil the lusts thereof. (3.) In that the Apostle saith not, Let not sin be within you, or, Let it not tempt you, or, Let it not please and tickle you with delight; but Let it not reign in you, by drawing you to obey it: this giveth us to understand, that though it be a misery to be tempted by our lusts, and a sin to be tickled and delighted with them, when we are tempted by them; yet the Apostle now delivering the precepts of the Gospel, and the rules, by which Christians, according to the new Covenant of grace are to be regulated, doth not charge men so deeply, as to forbid them all tickling delights: he only requireth that sin do not reign, and that men do not obey it by consenting unto it. This is the rule prescribed by the Gospel, and here commended to us by our Apostle, and as many, as walk according to this rule, peace shall be upon them, as upon the Israel of God. Other sins, such as I called sins of infirmity or humane frailty, to which we do not give deliberate consent, these are pardoned in the blood of the Lamb. But if any man sin against this rule, by consenting to sin, or acting it; and so suffer sin to reign in him: the Apostles sentence will take hold on him, Be not deceived: Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God. 1 Cor. 6.9, 10. This explication of this point was for the substance of it long since delivered by the learned Father S. Augustin. 
(b) Aug. de verb. Domini, Serm. 5. cap. 6, pag. 91.  [Aliud est non concupiscere, aliud, post concupiscentias non ire.] It is one thing, (saith he) not to lust, which the Law commandeth, when it saith, Non concupisces, Thou shalt not lust: and an other thing, not to follow after our lusts; which an other Scripture commandeth, when it saith, Go not after thy lusts. Ecclus. 18.30. For (as that learned Father further explaineth the point) [Non concupiscere, perfecti est,] Not to lust, or not to covet that which is unjust, is the property of a perfect Saint, whose habitation is in the Church Triumphant in Heaven. But [post concupiscentias suas non ire, pugnantis est, luctantis est, laborantis est,] Not to go after a man's lusts, by obeying their command, and by doing what they do prescribe, is the property of a man, that striveth and fighteth against sin, and laboureth under the burden of corruption; such as they are who live in the Church Militant here upon earth. 
(c) De Temp. Ser. 45. cap. 3. pag. 215.  In an other place, he speaketh to the same purpose. For whereas the Apostle had said, Fulfil not the lusts of the flesh. Gal. 5.16. he descanteth on those words in this manner; [Melius quidem erat implere, quod Lex dixit, Ne concupiscas,] It were better, (saith he) to fulfil that which the Law saith, Thou shalt not lust; for this is the perfection of righteousness: but because we cannot now fulfil this, let us at least fulfil that, which is elsewhere said, [Post concupiscentias tuas ne eas,] God not after thy lusts.  
This then is one thing, wherein the Gospel doth moderate the rigour of the Law; that whereas the Law requireth perfect obedience in every point, & for every breach pronounceth a curse and a damnatory sentence; the Gospel beareth with the sinner, and pardoneth him his sins of infirmity and humane frailty, if so be, he giveth not approbation or assent thereto in his cool blood and deliberate thoughts.  
2. Secondly, the Gospel doth herein mitigat the rigour of the Law, because the Law for one offence once committed, doth condemn a man without leaving him any way or means of recovery: but the Gospel on the contrary side accepteth of a man's repentance, and upon his repentance giveth him a pardon. This rule of the Gospel is delivered by our Saviour, when he saith, I came not to call the righteous, but sinners to repentance. Matt. 9.13. And by the Apostle, when speaking of the new Covenant made in Christ, he saith in the person of God, who is the Author of this Covenant; This is the Covenant, that I will make with them— I will put my Law into their mind, etc. Heb. 8.10. And then going on to reckon up the privileges of this new Covenant, ver. 12. he addeth, I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. And to the same purpose the Prophet Ezekiell, (for it is a sentence of the Gospel, though it be written in the old Testament, as many other are:) If (saith he) the wicked will turn from all his sins, that he hath committed, and keep all my statutes, and do that, which is lawful and right; all the transgressions, that he hath committed, they shall not be mentioned unto him, or shall not be named against him. Ezek. 18.21. And vers. 30. Repent and turn yourselves from all your transgressions: so iniquity shall not be your ruin. By all this it appeareth, that in the Covenant of grace confirmed by CHRIST our Redeemer, there is place left for repentance, even after known and reigning sins committed; and upon this repentance joined with forsaking of sin, free pardon is promised to the offender.  
The sum of all is, that the Gospel, though it require obedience to God's commandments, as the Law also doth; yet it qualifieth the exactness and rigour of the Law, partly because it doth not cast men off for sins of infirmity, and partly because it accepteth of repentance for voluntary and reigning sins. And let this be said for answer to the second question.  
3. Quest. The third is, whence and how is it, that men are able to do thus much; that is, so to keep the Law, as in the favourable construction may be accepted? 
Ephes. 2.1, 3.  For the Apostle saith that by nature we are the children of wrath: and if of wrath; how is our service accepted? And again, as the same Apostle saith, We are dead in sins and trespasses: and can the man that is dead in sin, do the works of spiritual life, or such, as he doth, who is alive to God?  
Ans. In Scriptures we find two principles of obedience or of serving of God aright: the one is nature, and the other is grace. By Nature, I mean all the endowments of the reasonable soul, which we have, as men by natural generation from Adam; And by Grace, those heavenly qualities and endowments, which we receive by spiritual regeneration from CHRIST. Both these are mentioned in Scriptures, as principles of obedience to God's word; but the former, as a false principle, by which men may imagine themselves enabled for God's service, and for the performance of his will; but indeed are not. The later of these, that is, Grace, is the true principle of obedience; & that wheresoever it is planted, doth enable the soul, to keep God's commandments according to the Evangelicall and favourable construction of the Gospel.  
This is proved in both the parts thereof by that of the Apostle, 1 Cor. 2.15. Where speaking of the abilities of nature, he saith, The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned. In which passage of the Apostle, we may note (1.) the truth delivered by the Apostle, The natural man doth not, neither can he receive the things of God's spirit. He meaneth, that though a man should teach and instruct him in the mysteries of salvation, yet he is uncapable of instruction; he doth not acknowledge their truth, neither can he conceive the mystery contained in them. And if he cannot know and acknowledge them, much less can he do and perform, what they require at his hands. (2.) we may note the reason or the proof hereof, and that is, because the mysteries of heaven are foolishness to the natural man; and the reason again thereof is, because they are spiritually discerned. By this it appeareth, that the only principle, which enableth a man for the right judging and discerning of heavenly things, is the grace of God's Spirit, which the natural man wanteth. And hence it followeth, that as a man cannot live without a soul, nor see without an eye, nor hear without an ear because these are the grounds & principles, from which life and sight and hearing do flow: so no man can know and serve God aright without God's Spirit enlightening and enabling him by his grace, because this is the principle, from which all both spiritual actions and abilities do spring. The like to this we have again in the same Apostle, 2 Cor. 3.5. We are not sufficient of ourselves, to think any thing, as of ourselves: but our sufficiency is of God. Here the Apostle first removeth the false principle, We are not sufficient of ourselves; No, not to think a good thought, much less to do the good works that are commanded in GOD'S Law. (2.) He layeth down the true principle of all our ability in God's service, Our sufficiency is of God. And hence it is that the Apostle saith of himself, I can do all things through CHRIST, that strengtheneth me. Philippians 4.13. And 1 Corinthians 15.10. By the grace of God I am what I am: and his grace was not in me in vain: but I laboured more abundantly than they all; yet not I, but the grace of God, that was with me. Where (1.) when he saith, His grace was not in me in vain, but I laboured, etc. he showeth what he could and did do; that is, he served God with great zeal in the ministry of the Gospel. And (2.) when he saith, Yet not I but the grace of God, etc. he showeth what the ground of this labouring faculty in him was: and that both negatively by removing the false ground, Yet not I, that is, not I as I, or, not I of or by myself: and affirmatively, by setting down the true ground, Not I, but the grace of God.  
The conclusion of all is; By nature and of ourselves, we can not do Gods will, or keep his word, so as may be accepted of him; because by nature we are dead in sin, & by nature we are children of wrath: but by the grace of God in JESUS CHRIST, enabling us thereto, we can and do keep the word of God according to the rule of the Gospel, and so as it is accepted of God to eternal life.  
From hence we may see the great privileges that a Christian man and woman hath by being in CHRIST; more than the rest of the world have: for example, (to give the Reader a short list of them) such as these are.  
1. He is endued with power from above to keep God's word and do his commandments, which the rest of the world who are out of CHRIST, can not do. For (1.) they do not know, nor can they discern the things of God. But God reveileth them to his children by the Spirit. 1 Cor. 2.10. (2.) By nature and of themselves men cannot think a good thought: but God worketh in his children both to will and to do that which is good. Phil. 2.13. And lastly, of ourselves and by the power of nature, we know not how to pray for the things that we want, as we ought: but the Spirit helpeth our infirmities, and maketh intercession for us with groan, that can not be expressed. Rom. 8.26. Thus the child of God, by grace received from his heavenly father, is enabled to serve God for the saving of his soul, which ability they have not, who have not CHRIST for their Saviour and Redeemer.  
2. The child of God hath this privilege above others, that the service, which he doth by the help of grace, though it be weak and unperfect, yet being upright and sincere, is accepted with God, as if it were perfect and wanted nothing. For of him that is meant, which the Apostle saith, If there be a willing mind, it is accepted according to that a man hath, and not according to that, that he hath not. 2 Cor. 8.12.  
3. Those sentences of God's word, which are Legally meant of the unregenerat man, and therefore contain a curse against him: are Evangelically understood of those, which are in CHRIST, and serve to direct him by the way of righteousness to eternal life. For example, that sentence of 
* Deut. 27.26.  Moses, wherein he requireth a performance of all things that are written in the Law, if it be applied to a man out of CHRIST, it carrieth in it the sentence of his condemnation; because he keepeth not nor can not keep that Law: and therefore he remaineth liable to the Curse, there denounced. Cursed is every one, that confirmeth not, etc. And to this purpose, the Apostle urgeth this place Gal. 3.10. But if the same sentence be applied to a true Christian; it speaketh no condemnation to him, it is rather a commendation of his integrity and piety; because he keepeth this Law, so as God requireth of him in the Gospel. In this sense, it is said of Zacharie and Elizabeth, that they walked in all the commandments and ordinances of of the Lord blameless. Luk. 1.6. And so it is said of josias, that he turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses. 2 King. 23.25.  
These and such like privileges do belong to him, who is engrafted into CHRIST: and by these, he may encourage himself in his calling, and stir up his heart to cheerfulness in God's service, who hath been so gracious unto him.  
2. Secondly, seeing all our ability of keeping of God's word, cometh only from God's grace; we may hence learn whom to thank for all the good works that we do. Out of this consideration it is that Saint Paul having said, I laboured more abundantly than they all; presently addeth in the next words, yet not I, but the grace of God, which was with me. 1 Cor. 15.10. And so, if any of us be more fervent and frequent in prayers, than others be, and more strict in the rules of conscience than they be, and more plentiful in the deeds of charity: he should still remember to add after all; And yet, it is not I that do this, but the grace of God, that is with me: that so God, who giveth all, may be praised for all.  
3. Seeing all our ability of keeping God's word, is from God's grace; we should again learn, when we want any grace, whither to go for help and supply. If we want water, we go to the Conduit; because there is the well head, whence the water floweth: and if we want health, we go to the Physician, because the knowledge of diseases and remedies is presumed to be in him: and if we be wronged and oppressed, we go to the Justice or the Magistrate, because he hath the sword, that can right and relieve us. And so, if any of you lack wisdom, (saith S. james) let him ask of God, who giveth to all men liberally, jam. 1.5. And so say I, If any among us do want knowledge, to direct himself in God's service; let him go by his prayers, to God, who enlighteneth every man that cometh into the world. And if he want patience to bear the cross, let him go to him for mercy, who is the God of all patience and comfort. And if he want strength to withstand a tentation; let him go to him, who suffereth not his servants to be tempted above their strength, but together with the tentation maketh a way for them to escape, 
1. Cor. 10.13.  that they may be able to bear it. And in a word, if any man want any grace, let him go to him, who is the God of all grace, & from whom cometh every good & perfect gift. If we pray to him for grace, and depend upon him for help, and submit to him in the use of the means; there is no doubt, but he hath what we want, and will do that which we desire.  

§. 2.  [II.] The second general point concerning the keeping of God's word, is, how and wherein this keeping of the Law is available to happiness and eternal life.  
To this question the answer is, that it availeth or conduceth to happiness two ways: (1.) as a condition qualifying men's persons for this glorious estate. And (2.) as a service, which God rewardeth with eternal glory.  
I. First it conduceth, as a condition required to be in them that are admitted into heaven. For though God be liberal and bountiful in bestowing of his gifts; and useth to give more, then either we deserve or desire: yet he is no prodigal or wasteful spender, he bestoweth them not carelessly, without respecting who and what the men be, that partake of his favours: but he maketh choice of such as be fit and in some sense 
* I mean a worthiness, which maketh a man fit to receive a favour; and not a worthiness, which maketh him able to deserve it.  worthy of such mercies. The Philosopher said [Benefacta malè locata malefacta arbitror,] Good deeds ill placed (and so they are, when they are bestowed on unworthy men;) I count to be evil, not good works. And therefore God, though for his great bounty, he be said to be the Father of mercies, and the God of consolation and comfort, whose mercies are over all his works: yet giveth he not heaven and happiness promiscuously to all men. But, as when the sons of Zebedee desired to sit, one on CHRIST'S right, and an other on his left hand in his Kingdom; our LORD answered those importunate Beggars, To sit upon my right hand and upon my left, is not mine to give, but it shall be given to them, for whom it is prepared of my Father. Matt. 20.23: So it is true of every degree of blessedness, and every mansion in GOD'S Kingdom, it shall be given to them only, for whom God hath prepared it. And who those be, our Saviour hath told us, when he saith, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. For I was hungry, and ye gave me meat, I was thirsty, and ye gave me drink; I was a stranger, and ye took me in, etc. Matt. 25.34. Where (1.) when he saith, Come ye blessed, receive the Kingdom prepared for you: he showeth that they are blessed men, and partakers of God's Kingdom for whom God had prepared it long before. And (2.) when he saith, for I was hungry, etc. he showeth who and what manner of men they be, for whom he prepared his Kingdom: and that is, they be such, as have served God by works of mercy & duties of an holy life.  
This point may further be cleared by two reasons or arguments.  
1. Arg. Because the Scripture doth not allot any place in heaven for wicked and ungodly men, but still shutteth them out of the heavenly Jerusalem. Saint john having spoken of the glory of the holy City, addeth withal, Without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, & whosoever loveth or maketh a lie. Apoc. 22.15. And of the man, who had not on, the garment of holiness and a godly life, the doom was; Bind him hand and foot, and take him away, and cast him into outer darkness, etc. Matt. 22.13. And so of him that employed not his talents of grace to God's glory, the sentence was, Cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. Matt. 25.30. Where (1.) when he saith, Cast him into darkness, that implieth, that the place of his abode, is a place contrary to heaven. For heaven is a place of light and glory. The glory of the Lord doth lighten it, and the Lamb is the light thereof. Apoc. 21.23. And therefore the place of these men's abode being a place of darkness, much like to some deep dungeon, wherein a man can neither see hand nor foot, it followeth, that therefore the wicked are in a place, as contrary to heaven, as darkness is to light. (2.) When he saith, Cast him into outer darkness, or darkness, which is without, that showeth that both the sinner and the place of his abode is without the Kingdom of heaven. And hence also it is, that S. Paul saith of them that obey not the Gospel, that they shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. 2 Thess. 1.9. Heaven then and the presence of God is no place for wicked and ungodly men. And there is great reason, why it should be so.  
Rat. 1. First, because, 
Mortua quinet●ā jungebat corpora vivis, Componens manibusque manus, atque oribus ora: (Tormenti genus) & sanie taboque fluentes, Complexu in misero longâ sic morte necabat. Virgil. Aeneid. lib. 8. pag. 318. ver. 26.  if the wicked should be there, they would disturb the quiet peace, and the happy estate of God's Saints. It was the devise of a cruel tyrant to tie dead and living bodies together; that as the dead carcase did putrify, it might stifle the living with its stinch; and corrupt his flesh with the rottenness & putrefaction. And a like torture it would be to the holy Angels, if they were tied to a company of Devils; & so to the Saints of heaven, if they were coupled with wicked men. Again Solomon saith, It is better to dwell in the corner of an house top, then with a brawling woman in a wide house. Pro. 1.9: and of Lot it is said, that he vexed his righteous soul with the unlawful deeds of the Sodomites, among whom he lived. 2 Pet. 2.7, 8. And it is storied of a poor 
* Barth. Casaus Narrat. Regionun Indic. de Cuba insula, pag. 41.  Indian, that having tasted deeply of the Spanish cruelty and pride, he refused to go to heaven, if the Spaniard were there. Nor is there any of us, that would be content to dwell in the house with a scold or a railor, or a quarrel or a drunkard: we would leave them house and all, rather than be contitinually troubled with their company. And so, if drunkards and whoremasters & murderers and liars and railers and unclean persons should be admitted into heaven, it might make the Saints of heaven even weary of that blessed place: certainly, it would much disquiet and disturb their peace and blessed condition, which the LORD of heaven may not in wisdom or with any reason endure. This then is one reason, why wicked men should not be received into heaven, among those blessed souls.  
Rat. 2. Because it would be a dishonour to God, to have such vile persons among his servants, and in the chiefest place of his Kingdom. Herein (saith our Saviour) is my Father glorified, that ye bear much fruit. joh. 15.8. He meaneth fruits of righteousness, which are by JESUS CHRIST to the praise and glory of God, as the Apostle speaketh. Philip. 1.11. And if God be glorified by works of righteousness, than he is dishonoured by iniquity and sin. Besides, it is said of the Jews, that through breaking of the Law, they dishonoured God, and that God was blasphemed through them among the Gentiles. Rom. 2.23, 24. And if it be a dishonour to God to have wicked servants here in the Church Militant; how much more dishonourable would it be, to have sinful servants in the Church Triumphant; which is the Palace of his Kingdom. And therefore as David said, He that worketh deceit, shall not dwell within my house; he that telleth lies, shall not tarry in my sight. Psal. 101.7: So may our God say, and that upon fare greater reason, No wicked person shall dwell in my house, nor no ungodly man shall abide in my presence. No, saith our Saviour, At the end of the world, the son of man will send forth his Angels, and they shall gather out of his Kingdom, all things that offend, and them which do iniquity. Matt. 13.40, 41.  
Rat. 3. It is against all reason, that they who have given themselves to all evil, should receive the greatest good. The Apostle saith, It is a righteous thing with God, to recompense tribulation to them, that trouble you; and to you who are troubled, rest with us. 2 Thess. 1.6. Where, when he saith, It is a righteous or a just thing with God; he implieth that God should be unjust, if either he should give heaven to them who have served the devil, or deny it to them, that have served God. And because God cannot be unjust; therefore wicked men must be punished; and because there is no punishment in heaven, therefore wicked men must be excluded thence.  
2. Arg. A second Proof or argument, to show that the keeping of the commandments is a necessary condition required of them that shall be blessed, is, because God hath assigned hell, as the proper habitation of all ungodly persons. It is said of judas, that when in despair of mercy he had hanged himself, he went [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to his proper place, or, (as our Translation hath well rendered the word) to his own place. Where, there is no doubt, but he meaneth hell, whither judas went for his transgression: and he calleth hell his own or his proper place, (1.) because he had deserved and purchased it by his sin. For as it is said ver. 18. He purchased a field with the reward of iniquity; so it is true, that he purchased hell with the practice of his iniquity. (2.) It is called his own place, because God had assigned and appointed that place to judas, and all such, as judas was, who sell CHRIST either for profit or pleasure. And for this cause it is, that the Judge at the last day, will say to the wicked, Go ye cursed into everlasting fire, prepared for the Devil and his Angels. And if hell be the place deserved by the wicked, and destinated to them by Almighty God; then heaven can be no place, to receive such persons in. And therefore if these men go out of the world without repentance, they go to hell without all redemption. And by this it appeareth, that the keeping of God's word, is a necessary condition, required to the qualifying of that person, that shall be made partaker of blessedness & an happy life. And this is the first consideration, in respect whereof the keeping of God's word is available to eternal life.  
II. A second is, that the keeping of God's word is available to salvation, as a service or work, whose reward is blessedness and eternal life.  
For the clearing of this, I will set down three conclusions.  
1. Concl. Blessedness is the reward of well doing, or (which is all one) of the keeping of God's commandments. This may be proved first in general, and then in particular.  
1. In general thus: David saith, The judgements of the Lord are true and righteous altogether: And then he addeth, Moreover, by them is thy servant warned, and in keeping of them there is great reward. Ps. 19.9, 11. And Ps. 58.11. Verily (saith he) there is a reward for the righteous: verily he is a God, that judgeth in the earth. And so our Lord saith of himself, that when he cometh to judge the world, he will reward every man according to his work. Matt. 16.27. And S. Paul, God (saith he) will render to every man according to his deeds. To them, who by patiented continuance in well-doing, seek for glory and honour and immortality, eternal life; but unto them, that are contentious, and do not obey the truth— indignation and wrath. Rom. 2.6, 7, 8. Where (1.) when he saith, God will render— according to works; he showeth what the rule is, by which God will proceed in judging of the world, namely according to men's works. (2) When he saith, To them who by patiented, etc. he explaineth that rule by particular instances. He will render to men according to their works; 1. to them which continue in well-doing, he will render eternal life as their reward; and to them, that are contentious and disobedient, shall be indignation and wrath. By all which thus much is apparent, that in general God rewardeth well-doing with blessedness and eternal life.  
2. Now in the 2. place, let us consider how God rewardeth particular and special virtues; and we shall find, (1.) that he rewardeth Martyrdom and patience in suffering for CHRIST with blessedness and eternal life. So saith our Saviour; Blessed are they which are persecuted for righteousness sake: for theirs is the Kingdom of heaven. Blessed are ye, when men revile you and persecute you, etc. for great is your reward in heaven. Matt. 5.10, 11, 12. (2.) He rewardeth mercifulness to CHRIST'S Disciples or Confessors; He that giveth a cup of cold water only to a Believer, in the name of a disciple, he shall in no wise lose his reward. Matt. 10.42. (3.) He rewardeth almsdeeds to the poor and needy. So our Saviour; When thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed. For thou shalt be recompensed at the resurrection of the just. Luk. 14.13, 14. (4.) Affiance in God and his promises, hath a promise of reward. So the Apostle, Cast not away your confidence, which hath great recompense of reward. Heb. 10.35. (5.) Faithfulness and obedience in servants, toward their earthly masters, hath a reward from God fare more than their service is to men: Servants (saith the Apostle) obey in all things your Masters— not with eye— service, as men-pleasers, but in singleness of heart, fearing God. And whatsoever ye do (in your service to your masters) do it hearty, as to the Lord and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance. Col. 3.22, 23, 24. Thus the Scripture goeth before us in divers particular duties, showing how God doth reward them; and by these giveth us example, how to judge of all the rest. And from hence the conclusion is apparent and clear, that both in general and in each particular, heaven and happiness is the reward of well-doing.  
2. Concl. This reward of blessedness allotted to good works, is for the measure of it, squared & proportioned according to the goodness of the works. For though all good works are rewarded with blessedness, Yet all are not rewarded in the like measure and degree. Those good works, which excel other in goodness shall exceed other in the greatness of the reward. For every man (saith the Apostle) shall receive his own reward according to his own labour. 1 Cor. 3.8. He speaketh there of some that planted, and some that watered, and of them he saith that every one shall receive his own reward. He meaneth, he that planteth, shall receive the reward of a planter, and he that watereth, shall have the reward of a waterer. To the like purpose our Saviour saith, He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward: and, he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward. Matt. 10.41. By which speeches, this is implied, that there is one kind of reward belonging to a prophet doing his duty in his place, and an other belonging to a righteous man, as he is righteous. And hereto agreeth that of the prophet; They that be wise, shall shine, as the firmament, and they that turn many to righteousness, as the stars for ever and ever. Dan. 12.3. The conclusion is clear, the greatness of the reward is squared according to the goodness of the work.  
3. Concl. This reward of well-doing is due to it, not for the worthiness of the work, but by virtue of God's promise.  
By virtue of Gods promise I grant it to be due. For God hath promised heaven to good works, as hath been showed already: and promise is due debt, as we use to speak, and all men do acknowledge. Even a man's word toeth him to performance, & God's word must needs tie him much more. From hence it is, that the Apostle speaking of the crown of glory laid up in heaven for them that serve God aright; styleth God by the name of a righteous or just judge in bestowing of that reward, 2 Tim. 4.8. And in an other place, God (saith he) is not unrighteous to forget your work and labour of love. Heb. 6.10. Where (1.) when he saith that God doth not forget their good works, he meaneth that he leaveth them not unrewarded. And (2.) when he saith, that God is not unjust to forget them; he implieth, that God should be unjust, if he did not reward their labour in his service. But he speaketh more directly to the same purpose, 
 2 Thes. 1.6, 7. It is a just thing with God, (saith he) to recompense tribulation to them that trouble you; and to you, which are troubled, rest with us. Where we may note, that it is a point of justice in God, as well to reward the patiented suffering of Martyrs and Confessors, as the wrong oppressures of persecutors and evil doers. Be it granted then, that a reward is due to well-doing, by virtue of God's promise, who for our encouragement hath tied himself by this bond. But yet notwithstanding, there is no merit or worth in our best works, by which we may lay claim to such a reward. This is clear by the words of a S. Paul, who speaking of Martyrdom and patience in persecution for CHRIST'S sake, which is one of the most glorious works, to which CHRIST hath promised his reward; yet even of this he saith, I reckon that the sufferings of this present time, are not worthy to be compared with the glory that shall be reveiled. Ro. 8.18. And 2 Cor. 4.17. Our light affliction, (saith he) worketh for us a more exceeding and eternal weight of glory. Where by elevating our service in suffering for CHRIST, and amplifying the reward, that is given unto us for it; he plainly showeth that there is no equality or proportion between the work and the reward, Our Saviour also, when we have done all things that are commanded us, (And yet who is there that doth so? but upon supposition that we have done all,) yet he teacheth us to say unto God, We are unprofitable servants: we do that which is our duty to do. Luk. 17.10. He meaneth, that because it is no more, than our duty doth bind us to, therefore we cannot plead merit or desert; God oweth us no thanks for it, no more than a master oweth thanks to his servant, when he hath done, what he is bound by his place to do.  
I conclude then that the reward of blessedness promised to well-doing, is due by God's promise, and not for the worth of any works.  
And now out of all these things laid together, the conclusion followeth, which I propounded in the beginning, that the keeping of God's word is available to happiness, as a service, to which eternal life is promised for a reward. And hence we have these deductions for our further use.  
1. Seeing holiness is a necessary condition required unto blessedness; this may be for an Admonition to all evil doers, who live in any sin against conscience. They may hence take notice how fearful their state is for the present, and how needful it will be for them to begin a better life. For I suppose, there is no man living so desperately mad, but desireth that he may be happy: nor is there any man among Christians, but knoweth that happiness is no where to be had, but with God in heaven: and now it appeareth by the declaration of this point, that no evil doers, shall ever enter into that place. Take a view, if ye please, of all the ungodly men in the world; and ye will not find that ever any one of them hath been heretofore, or shall hereafter be received in at heaven gates. In heaven, I confess, there are a great multitude, which no man can number, of all nations and kindreds and peoples and languages: but among all these, there is not one drunkard, nor one adulterer, nor one slanderer, nor one oppressor, nor one deceiver, nor one liar, nor any one evil doer. Again, in heaven there is no defect or want of room. In my Father's house, said our Lord, there are many mansions. joh. 14.2. There is a mansion for the Prophets: they are in the Kingdom of God. Luk. 13.28. And there is a mansion for the Apostles: They shall eat and drink with CHRIST in his Kingdom, and sit on thrones, judging the twelve Tribes of Israel. Luk. 22.30. And there is a mansion for the Martyrs: they follow the Lamb, whithersoever he goeth. Apo. 14.4. There is a mansion for the penitent thief: this day (saith our Saviour) shalt thou be with me in Paradise. Luk. 23.43. And, in a word, there is a mansion for every righteous man: they shall shine forth, as the sun, in the Kingdom of their father. Matt. 13.43. And in these mansions are lodged all nations and countries in the world. They shall come from the East and from the West, from the North, and from the South: and shall sit down with Abraham and Isaac and jacob in the Kingdom of God. Luk. 13.29. But now on the contrary side search the book of God throughout, from the beginning of Genesis to the end of the Revelation; and see whether ye can find any mansion, any room, any hole reserved for drunkards, or harlots, or whoremasters, or deceivers, or slanderers, or any other such wicked and ungodly m●n. Oh then, think upon this, all ye that forget God; turn unto him betime, wash ye, make you clean, put away the evil of your doings, cease to do evil, learn to do well; that your sins may be made as white as snow, and your souls dear in God's sight, and yourselves my abecome citizens of the holy City, which is above with God.  
2. Seeing Gods rewards in heaven are squared and proportioned according to our services & good works; this may be for the comfort and encouragement of all well minded people. They may be comforted in that good, which they have done already; as Ezekiah comforted himself with the remembrance of his upright life. When he was in his greatest sorrow and sickness, he cheered himself by saying unto God, Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. Is. 38.3. And so Nehemiah, Remember me, O my God, (saith he) concerning this: and wipe not out my good deeds, that I have done for the house of my God, and for the offices thereof. Nehem. 13.14. And so may every good Christian pray and expect a blessing from God, for the good deeds that he hath done, either for God's house, or for God's people, or for God's glory. Herein he hath comfort, 
Matt. 6.20. Luk. 14.14.  that he hath laid up treasure in heaven, which he shall find with God at the last day, and shall be abundantly recompensed at the Resurrection of the Just. Again, hereby good men may be encouraged to well-doing, because they know that their labour will not be in vain 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 we shall reap, if we faint not. Gal 6.8, 9 He meaneth, that as he that soweth much, shall reap the more; so he that giveth plentifully for God's sake (for it is of liberality, that he speaketh in that place;) shall be plentifully rewarded at God's hands. Where further, because doing of good is compared to sowing of seed; and we, by the example of the husbandman, are stirred up to sow our seed, 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 seed lost, though it rot for a time in the earth; because he knoweth, that at the harvest it will bring forth 20, or 30, or, it may be 40, for one. And so, if we give to good uses, if we 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 crop will make a recompense for all, and we shall receive our seed 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 he may sow in the spring, and then reap the crop at the harvest. And so every one among us, that desireth to be rich towards God, should be glad, when he hath ground to sow his seed of righteousness in; that his crop may be the greater at the harvest. For example, if we see a poor servant of CHRIST in want and distress, there is a piece of ground to sow our seeds of charity in. If we relieve him, we shall enrich ourselves by it. And, if we see a poor man oppressed by a potent neighbour; here is ground to sow our seed of justice in. If we can and do help him to his right, we shall gain help at God's hands, an hundred fold more. And if we meet with a man that is sad and perplexed in mind; here is ground to sow our seed of compassion and comfort in. And if we help to support and strengthen him in his grief; God will comfort our souls against all perplexities and fear. The sum is, a man cannot be a loser by doing of good deeds, no more than the husbandman is a loser by sowing of his seed. I pray, as our Church doth; Stir up, O Lord, the wills of thy faithful people, that they plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded, through JESUS CHRIST our LORD.   

CAP. IX.  
Hearing and Doing compared together, and how and with what difference they concur, as jont helpers of our salvation.  
Cap. 9 HItherto I have spoken of the two duties, of Hearing and Doing of God's word, severally and apart: now it will help us not a little both for understanding the right use of these duties, and for attaining to blessedness by them; if for conclusion of all, we compare them together, & consider how & in what manner they concur to the procuring of our happiness. To which purpose that I may speak the more plainly and distinctly; I will set down that which I have to say, in three several conclusions. And they be these.  
I. Concl. Hearing of God's word, whether read or preached, is so fare forth only useful for a Christians blessedness, as it directeth and furthereth him to the keeping of God's word, and the doing of his will contained in it.  
For proof hereof there be these arguments or reasons.  
1. Arg. Hearing of God's word is therefore available to blessedness, because by it we learn the way to happiness, and are by it persuaded to walk and go on in that way. This to be the use of God's word heard and read, I have proved already: and other use then this the Scripture reveileth none, nor can any man with reason imagine any other. I now add hereto as an Assumption to that proposition, But the way to blessedness is by the obedience of God's Law, and the keeping of his word. This is proved by those Scriptures, which call Gods commandments, his ways; by which he leadeth men to heaven and happiness; and our keeping or observing of those commandments, a walking in that way. In this kind David describing the happy estate of a righteous man, saith, Blessed are they that keep his testimonies: they also do no iniquity, but walk in his ways. Ps. 119.2, 3. But Solomon more directly to this purpose, He is in the way of life, that keepeth instruction. Pro. 10.17. Where (1.) when he saith, He that keepeth instruction, he meaneth such a one, as submitteth himself to be guided by God's 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 eternal life and happiness. And to like purpose David prayeth, Teach me the way of thy statutes, and I shall keep it unto the end. Ps. 119.33. and so he promiseth, I will run the way of thy commandments, when thou shalt enlarge my heart. v. 32. In all which, and many other sayings to like purpose, we have two things worth our observation: (1.) that the keeping of God's word, is a walking in God's way, and (2.) that this way of God, in which we are to walk, is also the way of life and happiness.  
And from hence, the collection is clear; If hearing do therefore profit us to eternal life, because by it we learn the right way, that leadeth thereunto; and this way be nothing else, but the keeping of God's word: then hearing is only so fare available to blessedness, as it furthereth us to a godly life.  
2. Arg. In Scriptures Hearing of God's word is commended unto us, as the means that bringeth us to obedience; and the doing of God's word is set out, as the end, for which Hearing is intended. This, (to go no further) is sufficiently proved out of one book of the Law, Deuteron. I mean, in which the penman of the word, doth most clearly and punctually describe the use of Gods Law. In that book chap. 4. ver. 1. thus Moses speaketh to the people, Harken, O Israel, unto the statutes and judgements, which I teach you, for to do them: and ver. 5. I have taught you statutes and judgements, that ye should do so: and ver. 10. God himself, saith of his people; I will make them to hear my words, that they may leàrne to fear me; that is, to serve and obey me. Again, chap. 5.1. Hear o Israel (saith Moses) the statutes and judgements, which I speak in your ears this day; that ye may learn them and know them and do them. And ver. 31. God himself speaketh, I will speak (saith he) all the commandments and statutes and judgements which thou shalt teach them, that they may do them. The like speeches are found Deuter. 6.1, 2. and 31.12. and elsewhere: but where the case is clear, it is needles to heap up proofs. Thus much is plain from hence, that Hearing is the means, and Doing is the end, for which Hearing serveth.  
Now concerning things, the one whereof is the means, and the other the end, the Learned give us this rule [finis dat mediis mensuram,] the end prescribeth unto the means their quantity and measure, namely how much, and how far & how often they may be used; and that is, so, as is requisite for attaining of the end. Others deliver the rule thus, [Media accipiunt amabilitatem, ordinem & mensuram à finc,] the desire and order and measure of the means are to be esteemed and must be regulated by the end, for which they are intended, and for which they do serve: so that they are to be used neither more nor less, but so as they may further that end. For better explaining of this, take these examples. Health is the end, which both the Physician and the patiented do aim at, and Physic is the means either to recover or preserve it; and therefore Physic is only so fare forth good, and to be used in that manner and measure as may further the patient's health. Again, meat and drink and exercise are the means; strength and life and vigour are the end for which these means were ordained. And therefore meat and drink and exercise are only so far forth , as they are effectual to preserve life and strength. And just so it is in the case now propounded. Hearing & learning of God's word are the means; doing & performing of that word is the end for which Hearing is intended. It followeth, Therefore hearing is only so fare forth good, as it furthereth a godly life.  
3. Arg. Hearing and learning are exercises only fit for a state of imperfection, where men have need of these helps, to bring them unto, and keep them in obedience of God's Laws. And for this cause, while we remain in this mortal life, where such is our ignorance, that without instructions from God's word we know not how to serve him aright; and such is our backwardness to good things, that unless we be eftsoons incited and urged to the doing of our duty out of the grounds of God's word, we would go in a blindefold security to hell and destruction: in this life, I say, and while we are subject to these defects & weaknesses, there is necessary use of hearing and reading and learning. But in heaven, where is no ignorance, nor no backwardness, nor no such defects & infirmities; there hearing and all helps of persuasion are of no use. To this purpose the Apostle telleth us, that Prophecies shall failc, and the gift of tongues shall cease, and knowledge, (
* Ordinarium docendi munus Beza.  that is, Arts & sciences serving for instruction,) shall vanish away. 1 Cor. 13.8. And he giveth the reason of it in the next words: for (saith he) we know in part, and we prophesy in part, but when that which is perfect, is come; then that which is unperfect, shall be done away. He meaneth that these helps were ordained for a state of imperfection, in which we have need of teaching and exhorting, to supply our defects: but when we shall be perfect in knowledge, and shall be ready to serve God without let, than all these means of teaching and learning shall be done away. Whence I infer, that as the Angels in heaven, do not hear Sermons, nor read Scriptures, nor use any other helps of learning or instruction; so, in the life to come, when we also shall be like the Angels in heaven, we shall neither hear, nor read, nor learn any more. And because hearing only serveth, to instruct us while we know not how to serve God aright, & to persuade us to serve God, while we may be drawn away from his service: therefore, Hearing of God's word, profiteth us only so fare, as it serveth to make us better; which is that, which I said in my first conclusion.  
II. Concl. Hearing of God's word, if it be separated from doing, is rejected in Scriptures, as a thing of no worth. This is proved,  
1. By that saying of our Saviour, Matt. 7.26. Every one that heareth these sayings of mine, and doth them not, shall be likened to a foolish man, which built his house upon the sand: or (as S. Luke hath it) He is like a man, that without a foundation built an house upon the earth: against which the stream did beat vehemently, & immediately it fell, and the ruin was great. Luk. 6.49.  
2. By that reproof mentioned in the Prophet, where it is said of the Jews, to their reproach, They hear thy words, but they do them not. Ezek. 33.32. Where expressly he only telleth what they did do, but impliedly blameth & reproveth them for so doing.  
3. By that exhortation of the Apostle, Be ye doers of the word, and not hearers only deceiving your own selves. jam. 1.22. In which words the Apostle first giveth us a rule concerning God's word, and that is expressed both affirmatively, Be ye doers; and negatively, not Hearers only. And secondly of this rule he giveth us a reason, because, if a man hear, & do not do, he deceiveth himself. The meaning is, he thinketh he serveth God, by hearing of his word, & that thereby he may further his own salvation: but he that thinketh so, deceiveth his own soul, and will miss of his expectation. The conclusion hence is, Hearing without doing is a labour in vain, & the practice of a foolish man; and consequently rejected of God, as a thing of no worth.  
III. Concl. Hearing of God's word, without practising what we learn by it; doth hurt the soul, by aggravating of the sin. This is proved.  
1. From the rule of our Saviour; The servant, that knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes, etc. for to whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more. Luk. 12.47, 48. Consider here (1.) a doctrine, The servant that knew his Lords will, etc. and (2.) the proof of it, for to whomsoever much is given, etc. And from both these the conclusion is, that where God giveth a man more means and better opportunities of learning and knowing Gods will, there he requireth the more duty; and will inflict the greater judgement, if it be neglected.  
2. From those judgements, which GOD denounceth against them, which do not profit by his word, & other means of grace. Such as these are, He that rejecteth me, & receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him at the last day. joh. 12.48. And, this is condemnation, that light is come into the world, and men loved darkness rather than light. joh. 3.16. And, If I had not come and spoken unto them; they had not had sin: but now have they no cloak for their sin. joh. 15.22. But it is a cutting sentence to this purpose, which we read Hebr. 6.7. The earth, which drinketh-in the rain, that cometh oft upon it, and bringeth forth herbs meet for them, by whom it is dressed, receiveth blessing from God. But that, which beareth thorns and briers, is rejected and is nigh unto cursing, whose end is to be burned. The sentence is allegorical; the plain sense is, that the men, upon whom GOD bestoweth much means of grace; if they be not fruitful in good works, are liable to the greater curse, by how much they have had the better means. The like is intended also by that parable of the vineyard, Is. 5.1, etc.  
The sum that riseth out of all this, is, that the more means we have, the more duty we own, and the more punishment we shall suffer if we neglect that duty. Whence again it followeth that Hearing and learning of God's word, if they do not further our obedience, they increase our judgement. It followeth from hence also, that all the goodness, which is in Hearing, is relative only; so fare forth as it furthereth our obedience and our keeping of God's word.  
But now on the contrary, the doing of Gods will, is good in and of itself: it both pleaseth GOD, and maketh us an immediate entrance into the Kingdom of heaven. So S. john saith, Blessed are they, that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the City. Apoc. 22.14. And S. Peter, If ye do these things, (saith he) ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord & Saviour JESUS CHRIST. 2 Pet. 1.10, 11.  
These be the three conclusions, which serve for the explaining of the point. Lay them together, and ye have a full answer to the question. The question is, how and with what difference Hearing & keeping of God's word, do concur to the procuring of our blessedness and happy being: and the answer arising from the premises is, that they do concur as joint causes or helps to happiness, but in a much different manner. They be not [causae coordinatae,] causes of equal and even respect, like two oxen that draw in the same yoke, or like two men that carry one burden between them. But they be [causae subordinatae] causes whereof one is subordinat and serviceable to the other; like the needle and the thread, both which concur to the sewing of a garment together; but the needle maketh the entrance, and the thread knitteth and conjoineth the parts in one. Or, they be like the preparative and the medicine; both which are joint means for recovery of health: but the preparative maketh way for the medicine, and the medicine it worketh the cure. The substance of my speech is this; Hearing and Doing concur, as joint helps of happiness: but hearing maketh way for doing, and doing maketh entrance into glory.  
And thus much may suffice for the explication and proof of the point propounded. The uses are:  
Use 1. Seeing hearing is of no use further than it helpeth us to the doing of God's will; by this we may see the great folly of those men, who think highly of themselves, and prefer their own zeal before their neighbours, because they are frequent hearers, and skilful talkers of Scriptures and religion, though in the mean while their practice be not answerable. And such there have been in all ages, and such there are too many in our age also. This is made good by some examples out of Scripture, & by their application to our own times.  
1. Ex. The first is that which we find Ezek. 33.30, 31, 32. They speak one to an other, every man to his brother, saying, Come I pray you, and hear what is the word that cometh forth from the Lord. And they come unto thee (saith God to the Prophet) as the people cometh, and they sit before thee, as my people, and they hear thy words, but they will not do them. For with their mouth the show much love: but their heart goeth after their covetousness. And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument. For they hear thy words, but they do them not. Note here (1.) their forwardness in hearing, declared three ways. 1. They invite and exhort each other to go and hear the Prophet, when he preached God's word; Come, say, they, and hear, what is the word, etc. just as if men should now say one to an other, Come and let us go to such a Lecture, or let us go and hear such a Sermon. 2. they flock to the Prophet in multitudes. They come, saith the Text, as the people cometh; that is, not dropping in, one by one, but they throng-in by troops. 3. They listen to that which is delivered. They sit (saith God) as my people: that is, devoutly and attentively, waiting what God will say unto them. And thus fare all is well, if it were as sincere in deed, as in show it seemeth to be. This was the forwardness of this people. (2.) Note their backwardness to do what they were taught. They hear thy words, but do them not: and with their mouths they show much love; but their heart goeth after their covetousness. 3. Note God's censure of this dealing; Thou art to them as a lovely song of one that hath a pleasant voice, and can play well upon an instrument. He meaneth, that they made the like use of the Prophet, that a man would do of a minstrel, and they heard his sermons, as a man would hear a play. Thus the Lord censured those hot professors among the Jews: and the like censure agreeth well to the speculative and talking hearers, of our days. They, that frequent Lectures, and flock after sermons, and gape after the preachers words; and yet, when they are gone home, are as ready to slander their neighbours, and as forward to speak evil of Government, and as watchful to deceive Customers, etc. as ever they were before: these be the hypocritical Hearers, that Ezekiell speaketh of, who show much love with their mouths, but their hearts go after their unlawful lusts; and these be the deceitful hearers, of whom S. james saith, that they deceive themselves. And of these I may say, They make no better use of a preacher, than a man would do of a minstrel: 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 down at large in many verses together: but summarily comprised in the 7, and 8. verses. The words are; Every one— which separateth himself from me, and setteth up his idol in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to a Prophet to inquire of him concerning me; I the Lord will answer him by myself. And I will set my face against that man, and will make him a sign & a proverb. etc. 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 repair to the Prophet's Sermons in public, but beside goeth to him in private, and asketh his direction in points of religion and God's 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 than he loveth or adoreth the true God, whose word he cometh to inquire after. This is the case. Now the answer that God giveth hereunto, is, I will answer him by myself, I will set my face against him, etc. Apply we this to our times, & it is thus much in effect. They, that pretend to be more zealous & religious than other men be; these do not only come to hear our sermons in public, but they desire also to have our counsel in private, and propound cases of conscience, desiring our direction therein. And it is a commendable course, and a ready way to gain knowledge and understanding by. But if such a man, thus zealous in his way, do notwithstanding set up an idol in his heart; that is, if he have a purpose, or do live in any known sin against his conscience. God will meet 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 iniquity. And (as it is Matt. 7.22.) Many will say to me in that day (of the great judgement,) Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name have done many wonderful works? And then I will profess unto them, I never knew you: depart from me, ye that work iniquity. Here I consider two things. (1) What these great pretenders to religion did allege for themselves, and that was, that they had heard CHRIST himself 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 devils. And hereupon they thought that they had a special interest in Christ and his Kingdom. (2.) I consider what our LORD answered to these allegations; he 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 Kingdom; 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 known sin which they will not presently forsake; no hearing of God's word, though CHRIST himself were the preacher; nor no preaching of God's word, though themselves were honoured with that holy calling; no, nor no casting out of devils, as some even in our days have pretended to do: neither any, nor all of these things, can gain them a title to heaven, or a right to blessedness & eternal life. Let every good Christian then take heed, that himself be not carried away, with error 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 means of piety and a godly life: if they make us more just, & more sober, and more peaceable, and more charitable, and more conscionable in all our ways and dealings; then they are the blessings of God, and prepare men by holiness to a blessed life. But if they be separated from sanctity and a godly life; then the curse attendeth them, Depart from me ye workers of iniquity; and, Go ye cursed into everlasting fire, prepared for the devil and his Angels: from which God will deliver all them, that fear and serve him.  
Use 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 goodness of a Sermon by. For if hearing be no more worth then as it furthereth us to doing: then preaching is of as little worth, if it be 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 need 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 souls, that be in heaven, because they have no need of teaching. Preaching only is for this purpose, that men, who have need of instruction, may learn and make use of what is taught. And therefore, if that hearing be vain, which doth not further a godly life, then that preaching is no better than babbling, which is not fit to beget godliness and virtue. And this note yields us two practical 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 aim at the people's profiting in an holy life: & all his thoughts and words should be such, as may work men to the obedience of Gods Law.  
For confirmation hereof we have Gods own example. Isa. 48.17. I am the LORD thy God, (saith he) which teacheth thee to profit, and leadeth thee by the way, that thou shouldest go. I note two things. (1.) When he saith, I am the Lord, which teacheth thee, he professeth himself to be a preacher, whose office is to teach men the way of eternal life. And (2.) when he saith, I am the Lord which teacheth to profit: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, as Montanus rendereth it, [ad proficiendum,] so as thou majest profit by it, or, as the vulgar readeth it more plainly, though not so literally, [docens te utilia] which teacheth thee profitable things; or, as Piscator paraphraseth it, [apta ad prodessendum,] such things as are apt or fit to profit them, in goodness. And this, as a 
* Corn. à Lapides.  Learned Writer enlargeth the sense is, as if he should say, [non curiosa, non vana, non pomposa, & plausum captantia.] I teach thee, not curiosities, not vanities, not flourishes, and such things as may gain praises and applause: but I teach thee, (saith the Lord Almighty) such things, as may be for thy safety here, and thy salvation hereafter. Thus the wise Lord, the great Pastor and shepherd of our souls, hath left us an example, that we who are Pastors in his Church, should follow his steps. And in these steps did the blessed Apostle tread, who in discharge of his duty, could say to his Scholars, I have kept back nothing that was profitable unto you. Act. 20.20. & v. 27. I have not shunned to declare unto you all the counsel of God. In which sentences put together, it is worth the noting, that first he saith, he kept back nothing that was profitable, & then, saying the same thing over again, that he declared unto them, all the counsel of God. And hence the collection is easy, that therefore the whole counsel of God, which is to be declared & preached unto the people, is only of such things, as are profitable to happiness and a blessed life. And now, if any desire to know what these profitable things were, which he used to preach to God's people; himself hath told us elsewhere, that the sum of his Sermons was, that men should repent, and turn to God, and do works meet for repentance. Act. 26.20. And Tit. 2.12. That denying ungodliness, and worldly lusts, they should live soberly and righteously and godlily in this present world: Soberly, by moderation in the use of temporal comforts; and righteously, by just and fair dealing among men; and godlily, by serving God in the holy duties of religion. These were the profitable things which God taught the people of Israel, and the Apostle preached in the Christian Church.  
And we that be the preachers of God's word, and dispensers of his mysteries, ought both to imitate God as dear children, Ephes. 5.1. and to be followers of the Apostle, as he is of CHRIST. 1 Cor. 11.1. And more particularly, as God himself taught his people profitable things; and as S. Paul taught his Auditors, to repent and turn unto God, and do works meet for repentance, and that they should live soberly and righteously, and godlily in this present world: So our Sermons, both for the matter and the manner of them, should be such as that the Hearers may profit in piety and a godly life, and by serving God in holiness and righteousness, may be brought to heaven & eternal glory. And therefore, when we are at our Studies, framing our Sermons in private, and when we are about to utter them in public; we should reflect our thoughts upon every part or passage of our meditations, questioning with our hearts (God and our own consciences being the Judges of our thoughts;) whether such a point in the Sermon, or such a sentence in our discourse, be apt to minister grace to the hearts of the hearers; and such as may further them in the duties of a good life, and in one kind or other help forward their salvation and happiness. And if we find any thing more than this, or otherwise then thus, we may and aught to blot out that, and cast it away as being either pernicious, or at the best, but superfluous and idle. This course, if we hold both in penning of our Sermons and in delivering of them; we shall approve ourselves as good Ministers of JESUS CHRIST, and may in so doing both save ourselves, and them that hear us. God direct both our hearts, & tongues, so to preach CHRIST, that we prove ourselves to be the servants of our people for JESUS sake.  
2. Rule. The second rule is for the Hearers: and that is, that because a Sermon is no more worth than so fare as it furthereth men to an holy life; therefore they should desire to hear such Sermons, and ever judge them best, by which themselves may be made better. This rule is to be the more regarded, because in all ages it hath been so much neglected. For first look into the old Testament, and consider the times before our Lord's Incarnation; and there ye shall find that the people of those times were rebellious, lying children, that would not hear the Law of the Lord. They said to the Seers, See not; and to the Prophets, Prophesy not unto us right things. Speak unto us smooth things, Prophesy deceits. Is. 30.10. And if a man walking in the spirit, and falsehood, do lie, saying, I will prophesy unto thee of wine & of strong drink, he shall even be the Prophet of this people. So saith the Prophet Mic. 2.11. and he meaneth, that if a man should pretend to be sent of God, and take upon him the office of a preacher; and should withal preach liberty for their lusts, and a freedom to follow their own wills: this would be the only man in their esteem and reckoning They would praise him and pay him, and follow him from town to town, and from one parish to an other. Again, look into the new Testament; and there ye shall hear our Lord telling the men of his time; I am come in my Father's name, and ye receive me not: if an other shall come in his own name, him ye will receive. joh. 5.43. And S. Paul telleth us of aftertimes, that men would not endure sound doctrine, but after their own lusts would heap to themselves teachers, having itching ears; and would turn away their ears from the truth, & would be turned unto fables. 2 Tim. 4.3, 4. Where (1.) when he saith, Having itching ears; he meaneth, that they delight to have their ears tickled with such speeches, as may please the fancy: as on the contrarie the Poet saith of unpleasing speeches, 
Quid opus est teneras mordaci radere vero Auriculas?  that they bite and grate the ears of men. (2.) When he saith, that they desire, Teachers after their own lusts, he meaneth they desire such, as will preach what they please, and will say that is truth, which themselves fancy to be so, or at least, which they wish were so. (3.) When he saith of these men, that they heap such Teachers; he intimateth that they are not contented with one or two, such as God and the Church hath appointed to be their Pastors, but they run from place to place, and single out such men for their masters, as is agreeable to their own humours. This the Apostle did foretell of the later times: and into these times are we now fallen.  
For first same there be, who delight in fine phrases, and witty turnings: and if they hear such a one, they entertain him with Hems of applause. But when Leosthenes made such a like wordie speech, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. Apoph.  to the Athenians, Photion said his words were like the Cypress tree, which is goodly and fair to see to, but beareth no fruit. And so, I think, the men who most admire such flourishes of wit, can hardly say what fruit of godliness they find in them. Others delight in men, that do glance at authority, and in a canting kind of language, which their followers know whereto it tendeth, do nible at the orders of our Church, and the Government of the present State. Such a man, if he be once heard speak in a pulpit, is followed all the town over. Nor is it any marvel: for it hath been found true in all ages, that nothing is more pleasing to the multitude, then to hear themselves flattered, & their superiors traduced and slandered. See an example in Absalon, & the people of that time. Absalon (saith the Text) rose up early, and stood by the side of the gate. And it was so, that when any man, that had a controversy, came to the King for judgement; then Absalon called unto him and said— See, thy matters are good and right, but there is no man deputed of the King to hear thee, Absalon said moreover. Oh that I were made a judge in the land, that every man, that hath any suit or cause, might come to me and I would do him justice, etc. So Absalon stole the hearts of the men of Israel. 2 Sam. 15: 2, 3, 4, 5, 6. In this Scripture we may note two things, (1.) the practice that Absalon used: and (2.) the success that it found. His practice was in three things. 1. He flattered the Commons, See, thy matters are right, and ver. 5. he gave them his hand. 2. He accused the Government, There is no man (saith he) deputed of the King to hear thee; He meaneth there was no man, to decide his cause and to do him justice: He did not, nor could not for shame say, that the King did them any injustice; but by accusing his officers, and complaining of those that were about him, he brought the King's Government into dislike with the people. 3. He wished for better Counsellors and Judges, that would right the poor Commons; Oh that I were made judge in the land, that men might come to me, and I would do them justice. Such like was the practice of Absalon. (2.) But how succeeded it? why, he stole away the hearts of the people, made them ill affected to the State, and the conspiracy was strong: for the people increased continually with Absalon, as it is ver. 12. Thus it was in times past: we cannot expect any other thing in our days, but that if men of place, especially if preachers shall show themselves popular, humouring the people and slandering the State, this will be a pleasing way to the multitude: and if a King were as good as David, and Bishops as good as the Apostles, this course would steal away the hearts of the people, from the obedience of King and State. And it is the great iniquity of the common sort, that they delight in such perverse Teachers. Such men are here to be admonished, that when they come from such Sermons, they think with themselves, how they have thereby profited in grace and goodness; what good duty they have learned to perform, what sin they have learned to subdue, or what rule they have learned to better their lifes by. I only add this more, that if they or if any man be not edified by our Sermons, and made more holy and more just and more sober; then is our preaching in vain, and their hearing is in vain, & in vain it is to them, that God reveiled his will to the world: and better it were that Preachers were dumb, and people were deaf, then that they should abuse God's word, in such a vain manner.  
Use 3. Seeing hearing, and learning, and knowing of God's word, is only so fare good, as it helpeth us to do what God doth command; but Doing of God's word is acceptable in itself, and by itself profitable, as an immediate condition, for entrance into God's Kingdom: hence we learn, how necessary the keeping of God's word and commandments is. The young man in the Gospel asked of our Saviour, Good master, what good thing shall I do, that I may have eternal life? and our Lord answered him, If thou wilt enter into life, keep the commandments. Matt. 19.16, 17. David asked of God, Lord, who shall abide in thy Tabernacle, & who shall dwell in thy holy hill? and the Lord answered him, He that walketh uprightly and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doth evil to his neighbour, etc. Ps. 15.1, 2, etc. And so ask of Isai, how ye may fast to please God; and he will answer, It is to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free— to deal thy bread to the hungry, to bring the poor, that are cast out, to thy house, when thou seest a naked man, to cover him, etc. Is. 58.6, 7. Ask of Micah, Wherewith thou shalt come before God, to please him: and he will answer, What doth the Lord require of thee: but to do justly, and to love mercy? etc. Micah. 6.6, 8. Ask of S. Peter, who it is, that is accepted of God; & he will answer, It is he that feareth God and worketh righteousness. Act. 10.34. Ask of an Angel from heaven, who is a blessed man, and he will answer, Blessed are they, which do his commandments, that they may have right to the tree of life, and may enter in, through the gates into the City. Apoc. 22.14. And whatsoever other like question ye shall ask, the Scriptures will still give you the like answer. It is not enough to hear the word: for hearers, if they be not doers also, deceive themselves. jam. 1.22. It is not enough to know Gods will: for the servant that knoweth his master's will, and doth it not, shall be beaten with many stripes. Luk. 12.47. It is not enough to profess CHRIST with great zeal: for not every one, that saith, Lord, Lord, shall enter into the Kingdom of heaven, but he that doth the will of my Father, which is in heaven, saith our Saviour. Matt. 7.21. It is not enough to fast for sin: for to them who fasted to strife and debate, and to smite with the fist of wickedness, it was said from heaven, ye shall not fast, as ye do this day, to make your voice to be heard on high. Is. 58.4. It is not enough to preach the Gospel: for if a man do not keep under his body, and bring it in subjection, after he hath preached unto others, himself may prove a castaway. 1 Cor. 9.27. Finally, it is not enough to prophesy, and work miracles, and cast out devils: for unto many such Christ will say at the last day, I never knew you, depart from me, ye workers of iniquity. 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, dear Christians, what ever ye do else, be sure ye do Gods will, and keep his commandments: do your duty to God, by performing his services of religion; do your duty to men, by observing justice and true dealing; do your duty to yourselves, by watching over your own souls, that ye may take all opportunities of well-doing. This do, and your souls shall live. And so I end these Meditations with the words of the Text, Blessed are they, that hear the word of God and keep it.    

AN APPENDIX TO THE FORMER TREATISE, Containing RULES OF RIGHT Hearing God's word.  
By HENRY MASON, Pastor of S. Andrew Vndershaft, London.  
LONDON, Printed for john Clark, and are to be sold at his shop, under S. Peter's Church in Cornhill. M. DC. XXXV.   

RULES OF RIGHT HEARING God's word.  
HAVING already spoken of the use and necessity of Hearing; it will be seasonable to say somewhat of the right manner of hearing. For the best work that is, may be 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 heed how ye hear. And this caveat, being propounded in brief by our Saviour, I purpose, God's Spirit assisting me, to enlarge with some few notes agreeable to the Text: intending thereby so to regulat our hearing, that we may profit by it in the duties of God's service.  
1. First then, when our Saviour saith, Take heed how ye hear, he implieth in this word [how,] that we must regard as well the manner as the matter of the duty: the good work is not enough, unless it be done well. 2. When he saith, Take heed how, etc. this word [Take heed] implieth two things; (1.) that there is danger of erring in this duty, and that unless we be wary we may do it amiss: and (2.) that by heedfulness, the danger may be prevented. For caveats are needless, where there is no danger; and fruitless where they do not help to avoid the danger. And these 3. the manner of doing, the danger of mis-doing, and the profit of wariness in the doing; are the points, on which I mean by God's grace to insist.  

CAP. X.  
In the doing of good works, the manner is to be respected, as well, as the matter.  
Cap. 10 OUR Saviour here giveth us a Caveat concerning our manner of hearing: & this caveat will appear to be the more full of reason, if we find that the like rule is to be observed in other the duties of God's service. And that so it is, may be proved thus:  
I. In Scriptures, as God commandeth the duty, so he commandeth the due manner of doing it also. For example, he doth not only command us to pray but requireth also, that we pray in faith, & without wavering. jam. 1.6. And with fervency and without fainting. jam. 5.16. and Luk. 18.1. Again, he doth not only command us to read, but that in reading we mark and consider. Matt. 24.15. And so he doth not only command us to hear, but that we harken to his words, and let them sink down into our ears. Luk. 9.44. and Act. 2.14. Nor doth he only command us to give alms, but beside, that we do it cheerfully, not grudgingly nor of necessity, nor for the praise and applause of men. 2 Cor. 9.7. and Matt. 6.2, 3, 4. And so again, if any man speak, let him speak, as the Oracles of God. 1 Pet. 4.11. that is, let him so speak God's word, as beseemeth the word of the Almighty. And, if any man prophecy, let him prophesy according to the proportion of faith: & he, that giveth, let him do it with simplicity; &, he that ruleth, let him do it with diligence; and he that showeth mercy, let him do it with cheerfulness. 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 God's Law in an unlawful manner. And when speaking of the course of godliness, he saith, So run, that ye may obtain. 1 Cor. 9.24: He intimateth two things. (1.) that we should not only run the ways of God's commandments, but run them in a right manner. And (2.) that if a man do not run in a right manner, he may lose his labour & miss of his reward. By all this it appeareth, that God doth not only command the matter of good duties, but the right manner of doing them also. It followeth, if we do the thing that is commanded, yet we sin, if we do it not in the manner, that is required.  
II. Good duties, if they be not done in a due manner, and with their due circumstances, are rejected of God, as no parts of his service. To this purpose is that which we read in the Prophet, To what purpose is the multitude of your sacrifices unto me, saith the Lord? I am full of the  offerings of rams, & the fat of fed beasts: and I delight not in the blood of bullocks, or of lambs or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations: incense is an abomination unto me: the new Moons and Sabbaths, the calling of assemblies I cannot away with: it is iniquity, even the solemn meeting. Your new Moons and your appointed feasts my soul hateth: they are a trouble unto me: I am weary to bear them. And when ye spread forth your hands, I will hide my eyes from you; yet, when ye make many prayers, I will not hear: your hands are full of blood. Is. 1.11, 12, 13, 14, 15. In this passage we may note these particulars: (1.) the works and services, which these men performed, and they were multitude of sacrifices,  offerings of rams, fat of fed beasts, etc. They were also keeping of new Moons and Sabbaths & solemn assemblies, etc. All which were services commanded in God's Law, and directed and serving to his glory. (2.) Consider the acceptation and entertainment, that God gave to these services of piety 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 heavy burdens, that oppressed him, I am full of the  offerings of rams, &c: they are a trouble unto me, I am weary to bear them. 3. He showeth his dislike and detestation of them; I delight not in the blood of bulls, etc. incense is an abomination unto me: the new Moons and Sabbaths I cannot away with. 4. He threatneth the doers of these services with his high displeasure; When ye spread forth your hands, I will hide mine eyes from you, etc. This is the welcome that these duties found at God's hands. (3.) Consider the reason, why God accepted no better of the services of his own appointment, and that is set down 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 took bribes and oppressed their poor neighbours: for this the Prophet meaneth, when he saith, your hands are full of blood. And because they brought God's 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 own prescribing. And what here is said of sacrifices and Sabbaths & Festival assemblies, the like is elsewhere 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 kind, if they be not performed in an holy manner, and with their due circumstances and conditions, are of no account in God's sight. It followeth, Therefore not only the matter of good duties, but the manner of doing them, is required at our hands.  
Use 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 works. Such were the Jews of old time. They said unto God; Wherefore have we fasted, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast you find pleasure, and exact all your labours. Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast, as ye 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 soul, etc. 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 challenge God, as if he had done them wrong, because he did not reward their service according to its worth; Wherefore have we fasted, and thou seest not? etc. (2.) Consider the fault, that God found with this service; and that is, In the day of your fast ye find pleasure, etc. Where we may see that God doth neither deny them to have fasted, nor blame them because they fasted: he only challengeth them for doing it amiss. For whereas a fasting day should be spent in humiliation and sorrow, 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 wickedness. It was not then the matter, that was blame-worthy in them, but their manner of performing. They did a good work, but they did not do it well: (3.) Consider we the Censure that God passed on this service. 1. He saith, it will not avail them, or do them any good; Ye shall not fast, as ye do this day, to make your voice to be heard on high: Which is, as if he should say, It is a special virtue of an holy fast, that it carrieth our prayers through the clouds, and presenteth them before the Throne of grace: but this fast of yours hath no such virtue, it gaineth no audience to your prayers. 2. God denieth this fast to be 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 took great pains, & (as they thought) had highly merited God's favour: Yet all was to no purpose, because though they performed a good work, yet they did not do it in a right manner. Thus Isai speakerh of a religious fast joined with an irreligious life. jeremy saith the like of other holy duties in the like case. The place is jer. 7.8, 9, 10, 11. The words are; Behold, ye trust in lying words, that can not profit. Will ye steal, murder and commit adultery, and swear falsely, and burn incense to Baal, and walk after other gods, whom ye know not; and come and stand before me in this house, which is called by my name, and say, We 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 seen 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 prayed and praised God, and did all such services, as were usual in the Temple: for that is meant by this phrase, ye come and stand before me in this house. (2.) What confidence they had in these performances, They trusted in lying words, saying, We are delivered, etc. (3.) What the defect of these services was; and that was that together with these good works, they joined their own sins, 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 God's house, and made it, no better, than a den of thiefs, therein to hide their wicked deeds. This was the error of the ancient Jews in the days of the Prophets. And the like was the error of the Scribes and Pharises in our Saviour's time: and therefore he saith of them, ye make clean the outside of the cup and the platter: but your inward part is full of ravening and wickedness. Luk. 11.39. And the like hath been the error of some seduced Papists in our own time, who think they have served God well, when they have gone over their beads, & mumbled over a tail of Latin prayers, which they understand not. Nor is the error of some lose livers among ourselves, any thing less or more excusable, who detesting the superstitions of the Papists, do but change theirs for an other superstition of their own: such I mean, as measure their religion by the number of the Sermons, which they hear, as the other measured theirs by the number of prayers, which they counted on their beads or on their finger ends. These, if they hear often, & pray much, & repeat Sermons at home, they think they are highly in God's favour; though withal they slander their neighbours, and revile their Governors, and condemn all for reprobats, that dance not after their pipe. I speak not this to cast any aspersion on those holy duties of hearing and praying and recounting of what we have heard: but to detect their folly and iniquity, who make these holy exercises a cloak for their sin, and a ground of their censorious pride. Isai and jeremy did not speak against fasting and sacrifices, when they reproved the hypocrites of their time, for abusing those duties in an unholy manner. And no more do I mean the least word against hearing and praying and repeating; when I tax the hypocrites of our time, for perverting these good works to a bad end. I would have all of us to honour God by these duties, and not to dishonour him by mingling them with hypocrisy and bad dealing.  
Use 2. Hence we may learn not to content ourselves with the deed done; but that when we are about an holy work, we do it also in an holy manner, and with the due circumstances belonging or required in such a work. Now, to speak more distinctly, there are three conditions required in every good work: 1. That it proceed from a clear conscience, not defiled with known sin: 2. That it be with an hearty and sincere affection: and 3. that it be done to a right end.  
I. It is required in a good work that it proceed, from a good conscience free from known sin. For to the wicked and disobedient man, God saith, What hast thou to do, to declare my statutes; or that thou shouldest take my covenant within thy mouth? Seeing thou hatest instruction, and castest my words behind thee. Ps. 50.16, 17. The meaning is, as if he should say, It pertaineth not to thee, to profess religion, seeing thou dost not practise it. And so if any man having a polluted conscience, take upon him to preach God's word, God may say to him; What hast thou to do to teach my Law, which thou observest not? And if any such do come to hear God's word, God may say to him; what hast thou to do to hear, who art resolved not to obey? And if such a one shall come to pray or to praise God, with his people, God may say to him; what hast thou to do, to pray unto me, or to praise me with thy mouth, who blasphemest me daily in thy deeds? But most of all, if any such shall come to partake of the holy Communion, God may say to him; what hast thou to do, to eat my bread, who dost lift up the heel against me? Or, to such a one our Lord may say as he did to the unmannerly guest in the Gospel, Friend, how camest thou in hither, not having on a wedding garment? Matt. 22.11. Nor is this all: it followeth in the same Text, Take him away, and cast him into outer darkness: there shall be weeping and gnashing of teeth. This is the case and the condition of them, who perform outward services of religion, while they have consciences within defiled with known sin. The application hereof to ourselves is this; that therefore we do in this, as David did in the like case. He resolved, I will wash my hands in innocency, O Lord, and so will I compass thine Altar. Psal. 26.6: meaning, 
Exod. 30 19, 21.  that as the Priests, before they offered sacrifice, did first wash their hands and feet: so he would wash his soul in innocence? and cleanse his hands from injustice and wrong; and then he would offer up his sacrifices unto God. And so must we do: First cleanse our souls from sin, & then go to eat at God's board, and to hear his word preached, and to offer up our prayers and praises to his name. A polluted heart cannot perform an acceptable work. This then is the first condition in a good work, that it proceed from a good heart, free from known sin.  
II. The second is, that it be done with upright and hearty affection. For God loveth a cheerful Giver. 2 Cor. 9.7. And so I may say, God loveth a cheerful hearer, and a cheerful receiver, and a cheerful Petitioner, and a cheerful doer in all his services. But when men performed not hearty obedience; he complaineth of it, & threatneth them for their hollowhearted service. For as much, (saith he) as this people draw near unto me with their mouth, & with their lips do honour me; but have removed their heart fare from me: Therefore, behold, I will proceed to do a marvellous work among this people:— for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Is. 29.13. And so, if any man come to hear God's word with his ears, or to pray with his lips, or to present himself at God's board with his bodily presence; and in the meanwhile send his heart an other way, either not minding, or not caring, or not affecting the work in hand: the reproof will be as just against him; This man draweth near unto me with his mouth and his ears and his outward parts; but his heart and his soul are fare removed away. And where his heart is, there is his treasure: and where his treasure is, thence must he expect his reward. Hereof this must be the application, that as David said of himself, My heart and my flesh rejoice in the living God. Ps. 84.2. meaning that the joy of his heart did spread itself into the parts of this body; so should it be with us; Our heart and our mouth, should receive the blessed Sacrament; and our heart and our ears should hear the word preached & read; and our heart and our hand should give alms to the poor. And so in all other the like cases. For as when 
* Plutar, in vita Julii Caesar. pag. 737. Val. Max. l. 1. cap. 6. num. 13.  Cesar offered sacrifice, it was counted an ominous thing for him, that there was no heart found in the beast that was slain: so it portendeth us no good, if our heart be absent, when we pray and hear & praise God for his mercies.  
III. It is required in a good work, that it be done for a right end, that is, that God, whose service it is, may be honoured by it. So S. Peter saith, If any man speak, let him speak, as the Oracles of God; and, if any man minister, let him do it, as of the ability, which God giveth; that God in all things may be glorified through JESUS CHRIST, 1 Pet. 4.11. And S. Paul, Whether ye eat or drink or whatsoever ye do; do all to the glory of God. 1 Cor. 10.31. God's glory than is the right end for which all good works must be done. And when men neglected or miss of this end in their good works, God upbraideth them with it; When ye fasted and mourned,— did ye at all fast unto me, even to me? And when ye did eat, & when ye did drink, did ye not eat for yourselves, & drink for yourselves? Zach. 7.5, 6. Of such services as these, which are void of their right end, our Lord giveth us this caveat; Take heed that ye do not your alms before men, to be seen of them: otherwise, ye have no reward of your father, which is in Heaven. Matt. 6.1. And so, if we preach to gain applause from men, and ye hear, to make a show of your zeal, and if any of us give alms, or do any other work, not for God's glory, but for our own ends; it is a lame sacrifice, not rewardable by the Almighty. And hereof we should make this application to ourselves; that as S. Paul said of himself and his fellow-workmen in the Gospel, We preach not ourselves, but CHRIST JESUS the LORD, and ourselves your servants for JESUS sake. 2 Cor. 4.5. So we should show the like faithfulness in all our good works, that we seek not our own ends, but God's glory in them. And if thus we perform our holy services, it will be said of us and of them, as it was of Abel and his sacrifice, The Lord had respect to Abel and his offering. Gen. 4.4. The LORD will accept both of our persons and our performances; so that nothing which we do for God's glory, but will prove to be also for our own profit. God give us the grace, that we may be fruitful in good works and faithful in the right doing of them to God's glory; that in all things GOD may be gloried through JESUS CHRIST.   

CAP. XI.  
A man may hear amiss; and by this error lose the benefit of his labour.  
Cap. 11 OUR LORD in saying, Take heed how ye hear, giveth us a caveat, to beware of misse-hearing: and that implieth, that a man may hear amiss, and so miss of his purpose. This may be further confirmed by the parable of the Sour; the scope whereof is, to show us the diversity that is found among hearers: & the issue thereof is, that of four sorts there recited 3. are like bad ground, which bringeth forth no fruit to perfection. And that proveth, that the greatest part of hearers, do hear amiss, & without profit. It may be confirmed also by that of S. Paul, Not the hearers of the Law are just before God: But the doers of it shall be justified. Rom. 2.13. For all hearers are not doers: and by that which he saith of the preachers of the Gospel, to some sort of hearers they are the savour of death unto death. 2 Cor. 2.16: and by that which our Saviour saith of some of his hearers, Ye shall say, 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 iniquity. Luk. 13.26, 27: and by that which elsewhere he saith of them, who despised his doctrine, The word, that I have spoken, the same shall judge them at the last day. john. 12.48. By these sayings it appeareth, that there are some, which received not profit by their hearing, no, not of the gracious words that proceeded out of our Saviour's mouth: & thence I conclude, that therefore they heard amiss; for the word of God, if the fault be not in the hearer, is the power of God to salvation. Rom. 1.16. But I only name these proofs, because I choose rather to insist on such testimonies, as do both show us, that there may be a fault in our hearing, and do also tell us what that fault is: that by the one we may see how necessary it is, to be heedful, lest we hear amiss; and by the other how to avoid the error, that doth procure the danger.  
For this purpose I observe five sorts of bad hearers condemned in Scriptures; 1. Heedless hearers, 2. Partial hearers, 3. Forgetful hearers, 4. Sensual hearers, and 5. Fruitless hearers, or such as do not obey the word delivered unto them.  
I. The first are heedless and negligent hearers: and they be such as hear, but do not mark or attend to that which is spoken. Such as these they were, of whom Isai complaineth; Hear ye deaf, and look ye blind, that ye may see.— He goeth on; Seeing many things, but thou observest not; opening the ears, but he heareth not. Isa. 42.18, 20. Note here (1.) the fault, with which they are charged: they are said to be deaf and blind. (2) the explication or declaration, showing, wherein this fault consisted; Seeing many things, but thou observest not: etc. he meaneth that they heard and saw, but they did not mark and observe, what they heard. And for this cause he calleth them blind and deaf; because no man is so blind and deaf, as he that will not see and hear. (3.) We may consider the means, by which this error may be amended: and that is in these words, Hear and look; by which he meaneth that they should attend and mark what they heard. Lay these together, and the fault will appear to be this, that while they heard and came to learn, they did not observe what was said. And the like to this was their fault, of whom the Apostle saith, Ye are dull of hearing. For when for the time, ye ought to be Teachers; ye have need that one teach you again, which be the first principles of the Oracles of God, Heb. 5.11. Here the Apostle chargeth them with two things: (1.) that they were dull of hearing. By which word he meaneth not any natural imperfection; for than he would rather have pitied them, then have reproved them: but he meaneth their wilful carelessness and negligence, by reason whereof scarce could any thing be beaten into their heads. (2.) He blameth them, that they profited not by the word preached, as they might and should have done. For considering the means that was afforded them, and the time that they enjoyed it, they might become Teachers, if they had been attentive hearers; Whereas now by reason of their negligence they had need to be catechised in the first principles. The sum is, They were negligent in hearing: and therefore continued dullards in Christ's school. And the like will be our fault, if when we come to hear God's word either read or preached, we suffer our minds to gadd abroad, by musing on our merchandizing, or our bargaining, or our husbandry, or our business at home: or, which is not much better, if we give ourselves over to sleepiness or deadness of spirit; as I have noted some to lay their heads upon their desk, as if they meant that should be their pillow to sleep on; and to pull their hat about their eyes, as if they meant to draw the curtains about the bed, and bid good night to the Preacher. They that hear in this sort; out of doubt do hear amiss, if they hear at all. And therefore when our Saviour said, Take heed how ye hear, he meant among other things, that we should beware of negligence in our hearing.  
II. The next is, of such, as be partial hearers: men, who will hearken to God's word, while it accordeth with their lusts; but will none of it, when it crosseth their desires. And these are of two sorts: (1.) such as will abide no doctrine, which agreeth not with their own fancy, and those lessons, which they have received from their own Masters: and (2.) such, as will endure no admonitions, that strike at the sins, in which they delight.  
1. They that will not abide any doctrine, which twharteth their received opinions. Such were the Jews, of whom we read, that when Paul spoke unto them in the Hebrew tongue, they kept the more silence, because by this he seemed the better affected to their nation. But when he told them, that GOD bade him, Depart from jerusalem; because he would send him fare thence to the Gentiles: the Text saith, that they gave him audience unto that word; but then they lifted up their voices and said, Away with such a fellow from the earth: for it is not fit that he should live. Act. 22.2, 22. And such like were the Pharises, of whom we read, that they joined with the Sadduces to accuse Paul: but when Paul had once said, 
* Act. 23 6, 9  Men and brethren, I am a Pharisee, the son of a Pharisee; of the hope and Resurrection of the dead I am called in question: the Pharisees perceiving that Paul took their part against the Sadduces, whose enemies they were, than they changed their note, and, We find no evil in this man, say they: but if a spirit or an Angel have spoken unto him, let us not fight against God. The fault of both these sorts of men was, that they accepted and magnified the Preacher, while he spoke agreeably to their opinions; but persecuted him, when he crossed their Traditions and customs. And the like is the fault of many men at this day. Let a Preacher speak any thing in favour of their opinions, and they magnify him, for a man of rare parts: but let him once but cross or gainsay that which they believe to be true, & he shall be debased, as unworthy to tread upon the ground. In which kind, I have met with some Papists, so stiff in what they have been taught, that a man might as soon charm a deaf adder, as persuade them to consider of any reason. And among our brethren of the Germane Churches, a great number are so wedded to Luther's opinions, that they esteem every saying of his, as an Oracle from heaven; and, as 
(a) Nonnulli in illius (Lutheri) dictis aut factis aliquid argui omnino pati nequesit, & siquis hoc facere audeat, cum statim impietatis reum declamitando peragunt. Camerar. in vita Phil. Melancth. pag. 239.  Camerarius saith, who was well acquainted with their manners, if any man did question, what he had affirmed, they esteemed him as an enemy to God and true religion: 
(b) jis videndum, ne praestantissimi atque summi viri bonam existimationem, tribuendo nimium, diminuere vide antur. Camer. ibid.  by which excessive praises they did much diminish the honour of God's servant, as the same Author intimateth in the same place. Thus they: and I would to God, the same fault were not too frequent among ourselves also. But Zanchius telleth us, that when he was at Geneva, Viret and Calvin did both preach in divers Churches at the same hour, and upon this occasion he ask a Frenchman then a constant hearer of Calvin, why he did not sometimes at least, go to hear so eloquent a Preacher as Viret was, 
(c) Si veniret S. Paulus qui eadem horâ concionaretur, qua & Calvinus; ego, relicto Paulo audirem Calvinum, Zanch, Epist. Nuncupat. ad Senat. Antuerp. praefixa Miscellaneis priorib. circa medium.  He plainly professed, If S. Paul should preach at the same hour, that Calvin doth, I would leave Paul to hear Calvin. By which example he 
(d) Hoc exempli causâ referre volui, ut quônam tandem rapiantur, qui praestantes viros nimium admirantur, ostenderem. Ex hominibus in summa faciunt sibi Deos &c Zanch. ibid.  meant to show with what madness they are carried, who admire worthy men, more than is fit for men: of men they make them Gods, and equal them with CHRIST himself. And myself have known some Zelots', who did even gape after the Preachers words, while he was upon a welcome theme: but when once he did but mention the reverend gesture of kneeling at Communion, became as blank, as if they had seen a ghost. Of all these sorts of men I may speak in a like manner, as 
(e) Teruill. A polog. ca 6. num. 55. pag 30.  Tertullian did of the heathenish Romans, who forbade the making of any new God, but such as the Senate did approve: [Apud vos de humano arbitratu divinitas pensitatur;] Among you, saith he, Gods are esteemed, as men please: and [Nisi ho mini Deus placuerit, Deus non erit,] If God do not please men, he must be no God at all. And so I may say of these men, Among them the truth of God is reckoned by the opinion of men: if it be not approved by such a man, as they follow, it shall be no truth at all.  
This partiality towards God's servants, is a great derogation to God's glory: against which our Saviour giveth this caveat, Call no man father upon earth; for one is your father, which is in heaven. Nor be ye called masters; for one is your master, even CHRIST. Matt. 23.9, 10. He meaneth, that though we may and must reverence our Teachers; and, (as the Apostle speaketh) esteem them very highly in love for their works sake: 1 Thess. 5.13. Yet we may not make them Authors or Lords of our faith, and therefore believe every thing to be true, because they speak it. For this were not to magnify them, as worthy men, but to deify them, as if they were supernal Gods. And therefore the Apostle reproveth the Corinthians, as carnal men, because they said, I man of Paul, and I am of Apollo's, and I am of Cephas. For who is Paul, (saith he) and who is Apollo's, but ministers, by whom ye have believed, even as the Lord gave to every man. 1 Cor. 3.4, 5, And hereupon he inferreth, Let no man glory in men: for all things are yours. ver. 21. And therefore, whosoever is best and greatest in the Church, though he were as good, as S. Paul, yet we must esteem him but as God's Minister, who is then to be heard, when he speaketh, what God hath put into his munch. Herein the Bereans are commended to us, as a pattern for our practice. They, after Paul had preached unto them, searched the Scriptures, that they might see whether those things were so. Act. 17.11. And so should we do; If the best man alive sgould commend unto us his opinions, we should examine them, before we accept them, and search the Scriptures, to consider whether that, which he speaketh, be agreeable to the Texts, which he allegeth: that so God alone may be the master of our faith.  
And this we shall the sooner do, if we be so disposed, as these Bereans were, that is, men of noble and free spirits, not servilly addicted to any without reason. Salvianus, an ancient and learned writer doth ascribe the cause of this partial following of men, to weakness of judgement, & want of consideration. 
(a) Tam imbecilla sunt judicia hujus temporis, ac paene, tam nulla; ut hi qui legunt, non tam considerent quid legant, quàm cujus legant: nec tam dictionis vim atque virtutem, quàm dictatoris cogitent dign● tatem Salv●an. contra Avarit. epist. ad Salonium pag. 9  So weak, saith he) are men's judgements now a days, that they which read the works of other men, do not so much consider, what it is which they read, as whose it is: nor do they weigh so much the force of the speech, as the authority of the speaker. But Ludovicus Vives, a late learned men, layeth 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, quàm ratione & judicio. Sic Judaeus adhaeret mordicus suae secta: sic Saracenus & caeteri; quoniam eas à parentibus acceperunt. Nec excutiunt quò meus & ratio, si aprè in confilium adhiberentur, eos essent tandem perducturae. Ludou. Vives de Verit. Fidei in praef. vide & pag. 357.  Now a days, (saith he) the business of religion is managed by passion, rather than by reason, as it usually happeneth in the faction and siding of Cities. The jew adhereth to his sect, and so doth the Saracen and others to theirs, because they have been 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 join both these causes together, and say that faction and siding in matters of religion doth so possess men's minds, that they give not themselves leave, to use reason and judgement, for discerning of the truth. For, as Tully observed long ago, the 
(c) Obest plerumque iis qui discere volunt, autoritas corum, qui se docere profitentur. desinunt enim suum judicium adhibere: id habent ratum, quod ab eo, quem probant, judicatum vident. Cicer. de nat. Deorum, paulò post principium, pag. 197. lin. 4. and multas falsas & malas opiniones, bene volenti● erga dicentes eorumque apud nos autoritate inducti in errorem, amplectimur. Plutarch. de Auditione pag. 41.  authority 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 forbear to use their own judgement. Nor, saith he, was it a commendable practice in the Pythagorians, who being demanded a reason of their sayings, alleged the authority of their Master; and thought it a reason good enough, if they could say, [Ipse dixit,] Our master said so. [Tantum opinio praejudicata poterat, ut etiam sine ratione valeret autoritas,] Such was their prejudicated opinion of their Master's worth, that with them his authority was sufficient without reason. Thus wise men in all ages have thought them unprofitable scholars, who have factiously and partially addicted themselves to some Masters of their own liking: & therefore I may upon good ground say, that such are bad hearers, or such as hear God's word amiss. Thus much for the first sort of partial hearers.  
2. The second sort are they, who will hear with all readiness and attention, till the Preacher touch upon their own sore; but their darling sin, is a noli me tangere, touch that and ye touch the apple of their eye. Such a one was Herod, who heard John Baptist gladly, & when he heard him, did many things according to his direction. But when he told the King, It is not lawful for thee to have thy brother's wife; then instead of hearing him, and following his directions, he first sent him to the prison, and then to the block. Mar. 6.17, 18, 20, etc. And as bad or worse were they, who said to the Seers, See not; and to the Prophets, Prophesy not unto us right things: speak unto us smooth things, Prophesy deceits. Isa. 30.10. Where we may not so construe the Text, as if this people did utter those express words: they were not so shameless, or so devoid of reason. But it is the manner of Scriptures, to put into men's mouths those words which are agreeable to their thoughts: according to which rule, when the Prophet saith, they said Prophecy not right things, &c. we must understand him to mean, that such were their thoughts, as might very fitly be 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 told 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 control their ill-dealing, he was the man that carried away all the favour. And like to these were those of whom Micah speaketh; If a man (saith he) walking in the spirit and falsehood, do lie, saying, I will prophesy to thee of strong drink, he shall even be the Prophet of this people. Micah 2.11. He meaneth that such a Teacher would be the only man of account with them; they would even put him into their bosom. Thus it hath been in old time, and the like may be observed to be usual among us at this day. For there is no man, who is resolved to go on in a sin; but he is grieved, when he heareth it gainsaid by the Preacher: nor is there any man lightly, but will be glad to hear that sin gently handled, wherewith himself is delighted. Of Ahab we read that he hated Micaiah, because he never prophesied good, but evil unto him: that is, he preached that, which pleased him not. And so we 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 seen in all sorts of carnal men; so more especially in these two sorts of sinners, (1.) in them who be in higher place, & (2.) in them who, contribute to the Preachers maintenance: for the one sort think themselves privileged from reproof by their greatness above him; and the other sort, by their well-deserving towards him. And therefore, as the first do overawe him by their power, that for fear of displeasure he may hold his peace: so the second sort do overawe him by their purse, that for fear of loss he may forbear them. In either kinds we have an example in the Scriptures: the former in jeroboam the King of Israel, and the later in Balak the King of Moab.  
I. The first is in jeroboam: of him and his Courtiers we read, that when Amos preached against them for their idolatry; Amaziah the priest of Bethel, said unto Amos; O thou Seer, go, flee thee away into the land of judah, and there eat bread, and prophecy there. But Prophecy not any more at Bethel: for it is the King's Chapel, and it is the King Court. Amos 7.12. Note here (1.) what Amaziah permitteth him to do; and that is, to prophesy in judah, & there to speak his mind, if he pleased. (2.) What he forbiddeth him to do; and that is, he may not preach any more at Bethel in that manner: and (3.) why he might not preach in Bethel in this rough manner; and that is, because it was the King's Chapel, and the King's Court. As if he should say, that elsewhere, he might take leave, and be welcome, but the King and his Courtiers would not endure so much boldness. And just so is it now a days among us. We may tell an Artificer, or a Labourer, or an husbandman, or a servant, or any such kind of man; we may tell them of their faults freely, and without danger: but if we touch a Nobleman, or a Gentleman, or an Alderman, or a Great moneyed man, we do it at our peril and shall be sure to raise hornets about our ears. Thus worldly men, if they be in higher place, think themselves privileged from reproof.  
2. The second example is in Balak the King of Moab. Of him we read that he sent for Balaam to curse the people of God. But Balaam refused to curse, because God did forbid and restrain him: & hereupon the Text saith, that Balaks anger was kindled against Balaam, and he smote his hands together and said; I called thee to curse mine enemies, and behold thou hast altogether blessed them these three times. Therefore now flee thou to thy place. I thought to promote thee to great honour, but lo, the Lord hath kept thee back from honour. Num. 24.10, 11. Note here, (1.) what Balak intended for Balaam, if he would curse where he bade him: & that was great preferment; I thought to promote thee to great honour. (2.) Why he withdrew his hand, and sent him away empty: and that was because he did that, which GOD had charged him to do, and did not what Balak required of him. And therefore saith he, God hath kept thee from honour. And just so is it now a days. They that give benevolence to the Preacher, look that he should curse, where they would have him curse, and bless where they would have him bless, or which is all one, praise and defend that which they would have praised, and disgrace and condemn those and that which they cannot abide: and if at any time he fall upon that sin, which pleaseth them, then as David said of Absalon, Deal gently with the young man for my sake. 2 Sam. 18.5: so they expect that the Preacher should deal gently with that sin for their sake. All these men are partial hearers, who will hear nothing with submission, but what pleaseth themselves: men, who come not to learn of the Preacher, what they should do, but to teach the Preacher, what he shall speak. Which is all one, as if the Scholar should tell his master, what lessons he should teach him. Thus some for their greatness, & others for their bounty exempt themselves from just reproof, which is one task that the Preacher hath to perform in God's name. These than are all of them partial hearers, and  bad hearers, because they refuse to learn what God doth command the Preacher to teach them. And consequently, when our Saviour said, Take heed how ye hear, he meant among other things, that we should beware of partiality in our hearing; and that we should submit to every word of God, how cross soever it be either to our opinions, or to our practice.  
III. The third sort are forgetful hearers; such as through negligence and carelessness, let slip out of their memories, what they have learned or heard, like Nabuchadnezzar, who forgot his own dream. For God had sent him a dream to instruct him in things belonging to his state & Kingdom; but before the morning came, he had forgotten, what his dream was. Dan. 2.5, 8. And so it is with these men. God teacheth them by his word, the mysteries of his Kingdom, & the means of their salvation, and they immediately forget, what was said, as if they had been in a dream all the while. Thus fare they are like Nabuchadnezzar; but unlike him in this, that he used all diligence to find out the dream, but these men hear and forget, and never think of it after. S. james saith of fruitless hearers, that they are like to a man, who beholdeth his natural face in a glass, and goeth his way, and strait way forgetteth what manner of man he was. jam. 1.23, 24. He meaneth, that as such a man forgetteth, what he saw, so these men forget what they hear. For defect in practice, and neglect of remembrance usually go together. For if any man have no care to do Gods will, he will have no mind to remember his word: and if any man do forget the word, he hath left himself no means to perform it. And therefore in Scripture phrase to forget God, and his commandments, is as much as to neglect both him and them: as, 
Psal. 119.139.  when David saith, My Zele hath consumed me, because mine enemies have forgotten thy words; he meaneth that they did not think on them, much less did they keep and perform them. And many such we have now a days, even among them, who profess religion. They go from the Church to their houses, and from Sermon to dinner, and from hearing of God's word to talking of the things of the world; but never call to mind what they have heard, nor consider what use it may serve them for. Such men do quickly forget all, and practice nothing. Our lesson in this case is delivered us by the Apostle, where he saith, We ought to give the more earnest heed to the things, which we have heard, lest at any time we should let them slip. Heb. 2.1. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as Beza translateth it, ne quando perfluamus, that we do not at any time run out. In which speech the Apostle compareth forgetful hearers to leaking vessels: because as those vessels let out by the chinks, what they received by the mouth; so these hearers let out at one ear, what they received at the other. And because they keep not, what they hear, they lose the profit of their hearing; like men, who eat, and cast up what they have eaten, without receiving nourishment by it. These than are a third sort of bad hearers: & therefore when our Lord said, Take heed how ye hear, he meant we should be ware, that we be not careless and forgetful hearers.  
FOUR A fourth sort of bad hearers are wanton or sensual hearers; such as desire to have their ears tickled with fine phrases, rather than their souls settled with wholesome doctrine. Such hearers were the Athenians, of whom it is said Act. 17.21. that they spent their time in nothing else, but either to tell or to hear some news. And some such like were they, of whom God speaketh to the Prophet, Son of man, the children of thy people— speak one to another— saying, Come, I pray you, and hear what is the word that cometh forth from the LORD. And they come to thee, as the people cometh, etc. And lo, thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument: For they hear thy words, but they do them not. Ezek. 33.30, 31, 32. Where we may note, that though this people shown great zeal in flocking to the Prophet's Sermons; Yet all that they cared for was to please themselves in his words: not unlike them, who hear a piper, or a fiddler, because they delight in the music. This fault was in 
(a) Aug. confess. l. 5. c. 13, & 14▪ pag. 43.  S. Aug. before his conversion: he went to hear S. Ambrose: not for any care of his doctrine, but for love to his eloquence and rhetoric. And such also was the fault of those Monks of whom 
(b) Q●●m fratribus quibusdam de rebus necessariis ac spiritualibus disputa●et, eosque videret lethaeo quodam sopore demergi; otiosam repente fa●ulam introduxit, etc. Cassian. de Instit. li 5 c. 31. See Eras. Chiliad. p. 325. de Asin um●ra.  Cassian reporteth, that while the Abbot was discoursing about points of faith and religion, fell into a dead sleep; but when the old father meaning to correct their drowsiness, began to tell them a merry tale of some idle fiction, than they rubbed their eyes, and lifted up their ears; and heard him with great attention. And not much unlike is the fault of many in our days. For some like no Sermons, but such as are stuffed with fine words and abound with witty turnings, which make music to the ears; like the gallants of our time, who like no clothes, but those which are cut and jagged, and according to the new fashion. Others, if they hear a Preacher, that hath both eloquence and good matter; they single out the rhetoric for their use, and pass over the matter, as unworthy of their noting. These kind of hearers 
* Plutarch. de audit. p. 41.  Plutarch compareth to women, who gather out of their gardens such flowers, as may make a nosegay, or adorn the windows of their house: and I may not unfitly compare them to some Gentlemen among us, who with great cost and care plant Tulips and strange flowers, which delight the eye with variety of colours, but respect not either pot herbs, that may serve for meat, or physical flowers, that are fit for medicine. But good hearers saith Plutarch, are more like to Bees. For as they sit upon thyme and such other herbs, whence they may gather most honey, though they be bitter and unpleasant to the taste: so good hearers delight in such Teachers, from whom they may gather best caveats against sin, and best rules, for a godly life; and out of every Sermon they will pick that, which is most for their soul's health, though it have some bitterness and unpleasant relish with it. If men then, in hearing of Sermons, respect the tickling of the ear with fine words, rather than the stablishing of the soul with wholesome doctrine; these are a sort of bad hearers. And therefore, when our Saviour said, Take heed how ye hear; he meant, that among other faults in our hearing, we should beware of itching ears, which love vain delight more than solid doctrine.  
V The fifth and last sort of bad hearers are those that be fruitless, which hear, but do not; like the fruitless fig tree, which made a fair show by its green leaves, but had no fruit, that might refresh nature. And these hearers are of two sorts, proud & profane men.  
1. Proud men I call such, who when they know what God commandeth, and are in conscience convinced of the truth; yet will not submit to God's Law, but break through all without fear. Such were the jews, of whom jeremy writeth, that when he had told them of their idolatry, with God's express command to the contrary, they answered, As for the word, which thou hast spoken unto us in the name of the Lord, we will not hearken unto thee: but we will do whatsoever goeth out of our own mouth, etc. jer. 44.16. And not much unlike unto these, though somewhat more shamefast than they, are those other mentioned by the same Prophet. jeremy had told them from God, that they should not go into Egypt, Chap. 42. and then it followeth, Chap. 43. Then spoke Azariah and johanan, and all the proud men, saying to jeremiah, Thou speakest falsely: the Lord our God hath not sent thee to say, Go not into Egypt, to sojourn there. But Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, etc. So— they obeyed not the voice of the Lord, to dwell in the land of judah, jer. 43.2, 3, 4. In these passages of the Prophet, note, (1.) the difference between these two sorts of men: the first are peremptory and plain, We will not hearken, say they; but the latter maketh an excuse, though an unjust one, Thou speakest falsely, say they to the Prophet: and, The Lord hath not sent thee, etc. (2.) Consider their agreement in the like sin, they both refused to hearken, and obey God's word. (3.) See the censure, that God passeth on them, which is that they are proud men. For so it is expressly said of the more mannerly sort, and therefore must necessarily be meant of the more peremptory: if he be a proud man, that obeyeth not, because he saith the Lord had not said so; he is much more proud, that saith, I will not hearken to the word of the Lord. And proud men the Prophet calleth them, because they durst withstand God's word, when it is evidently declared unto them. And so in our days, we have some that are peremptory, and say they will do it the rather, because the Preacher prateth so much against them. Others are more mannerly in making of excuses; sometimes they allege danger, and sometimes their care for wife and children, and sometimes occurrences of necessary businesses, and such other reasons, like the guests in the Gospel, who thought themselves excused because they had married a wife, and bought a yoke of oxen, and purchased a piece of Land. But of all it is true, that they may rightly be called proud men, if they presume to disobey when Gods will is made manifest to their consciences. And therefore it is that David calleth the sins of such men, 
* Substantive positum significat peccata, quae quis sciens ac volens-perpetrat Sch●ndl. Pentagl. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, word for word, Prides or proud sins, which for perspicuity sake, is rendered in our Bibles, presumptuous sins, and they in the Text are opposed to secret sins, or sins of ignorance and inadvertency. Who can understand his errors? saith David, cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression, Psal. 19.12, 13. By this appeareth that some sort of fruitless hearers, are proud men, and out of their pride disobey the known will of God.  
2. The second sort are profane men: and so in this place I call them, who hear God's word out of custom, but mind not, nor care not what the Preacher saith. He may talk what he pleaseth, but as it is said of Gallio in another case, so it is true of these men, they care for none of these things. These hearers are herein like the unthankful guests, who when they were invited, made light of it, and went away about their other occasions, Matth. 22.5. Nor are they much unlike to those profane men of Ephraim and Manasses, who when Hezekiah sent messengers to invite them to jerusalem, that there they might keep the Passeover according to the Law, and serve God according to his will; they mocked the messengers and laughed them to scorn. 2. Chr. 30.10. And so, if any make light of the word preached, and scorn or despise God's messengers, who show them the ways of salvation; such I call profane men, who make no reckoning of Religion. And of these and all others who disobey the Gospel, and do not bring forth fruits of obedience, I say they be bad and ungodly hearers. For if any man hear my words (saith our Saviour) and doth them not, he is like a man, who without a foundation built an house upon the earth, against which the stream did beat vehemently, and immediately it fell, and the ruin of that house was great. Luk, 6.48, 49. And therefore I may conclude of these, as I did of the rest; when our Lord said, Take heed how ye hear; he meant that among other vices in hearers, we should take heed of fruitless hearing, when men hear and do not.  
Thus I have gone through the several sorts of bad hearers. I now desire every Christian, that shall vouchsafe to read these lines, that after his reading, he will examine himself by these notes. I suppose he hath been an hearer of God's word for some space of time; and doth still continue in that practice for the salvation of his soul. And pity it were, that he should lose all that labour in hearing, & the Preacher his labour in instructing of him in God's will: and much more pity, that God should lose his labour in providing him so much good means of grace without use. And sure the labour is all lost, which is bestowed upon such as be bad hearers, of whom hitherto I have spoken. Let every Christian then in the fear of God, examine his own heart, whether he have been either a negligent, or a partial, or a sensual, or a forgetful, or an unfruitful Hearer: and if he find himself guilty, let him now at least amend his error, and make better use of the means of grace. For direction wherein I have in this place no more to say, but that he would remember the words of the Text, Take heed how ye hear.   

CAP. XII.  
Preparative duties, to be observed for right hearing.  
Cap. 12 When our Lord saith, Take heed how ye hear, he doth not only signify that there is danger in hearing amiss; but also doth imply, that by heedfulness we may avoid the danger, and so hear, that we may reap benefit by it. And that is the point, which after the danger discovered, cometh now to be spoken of. For better proceeding wherein, we are in the first place to consider, that this heedfulness includeth two things; Consideration, and Execution. Consideration searcheth out what be the things, that are available for the purpose: and Execution putteth them in practice, when once they are found to be good. The former of these two is included in the meaning of the word: for so much this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See, look, or take heed, doth naturally import. And the later of them is implied in the intention of the speaker. For searching after available means is vain without making use of them after they are found. And therefore, when our Lord said, Take heed how ye hear, he meant that we should consider how we may hear with profit, that we lose not the fruit of our labour; and that what rules we find to be good for the purpose, we make use of them accordingly, that our speculation may be seconded by our practice. For our better direction wherein, we are to consider of four sorts of duties necessary for this purpose. The first are duties going before our hearing; the second are duties or rules to be observed in the time of our hearing; the third are such as are to be practised after the end of our hearing; & the last are common & do diffuse themselves through all these differences of time. I begin with the first of these.  
I. First then, before we come to hear, there are certain preparative duties, that may fit and prepare us for the work. For God's word is like seed sown by the Preacher; and the Hearers are like the ground, in which this seed is sown, as our Saviour hath taught us in the parable of the Sour, immediately preceding this caveat of heedtaking how we hear. Now no wise man will sow his seed till he have manured his ground. He will first plough & dung, and gather out the stones & the rubbish, and then cast in his seed with hope of a plentiful harvest: and so we, before the seed of God's word be sown in our hearts, we must take care, that they be prepared and made fit soil to receive such seed in. This is meant by that of jeremy, Break up your fallow ground, and sow not among thorns. jeremy 4.3. He meaneth, that as no man doth sow his seed before he have ploughed the ground & pulled up the weeds and thorns; for else all, both labour and seed would be lost, so every wise servant of God, should prepare his heart before the seeds of grace and good instructions be sown in it. For else, if the heart of a man be hard and without feeling, like the high way side, that is hardened by often treading upon it; it will not open or unclose itself to receive the seed. And if it be filled with the cares of the world & the love of riches and pleasures, like the thorny ground, that is overspread with rubbish; though it receive the seed, yet it choketh it in the springing. It is then a point of necessary observation, that if we will hear with profit, we prepare our hearts aforehand, that like good ground they may bring forth fruit to perfection. Now for the ploughing up of the heart, and preparing of it for the seed, divers duties are first to be performed, which for that cause I call preparative duties: and those are, as followeth.  
I. The first preparative duty is, that we put off Worldly businesses, and empty our souls of earthly thoughts, which either might take up our time due to this work, or distract our minds in the performance of it. For look how long the mind roveth, and so much of the good seed is spilt, as is sown in that time: and if beside, 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 stolen from God and our own souls. And therefore in the Decalogue, where God commanded the Jews to sanctify the seventh day, as a day of rest for God's service, he telleth them that they had six days allowed them to do their own works in; but the seventh was a Sabbath of rest, in which being freed from the world, they should be at leisure 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 seethe, what they had to seethe; that so they might have no business of their own to do, when they were to keep Gods holy day. And from hence it was that the Jews called the sixth day of the week, 
(b) Matt. 27 6●. & 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 especial manner 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 solemnity 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, appellaba●●, etc. Antiq. Liturg. tom. 2. de feria sexta, pag. 925. Vide Ca aeun 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 been accustomed to keep Saturday half holy day, that in the afternoon they might rid by-businesses out of the way, and by the evening service might prepare their minds for the Lords day then ensuing. Which custom and usage of God's people, as I will not press it upon any man's conscience, as a necessary duty; so every man will grant me, that God's people, as well Christian as Jewish, have thought a time of preparation most fit for the well observing of God's holy day. And upon this ground I may be bold to advise every good Christian, that before the exercises of the LORDS day, he will take care to lay aside worldly occasions, and to clear his mind from the thought of them: that so he may have nothing to do with the world, while he is to converse with God, nor be distracted with earthly thoughts, when he is to be busied about heavenly things. In regard whereof I cannot but blame their looseness, 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 means, it falleth out not seldom, that such people come tardy to Church, and hear 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 spiritual: nor can I approve their looseness, who take so much liberty for themselves, as hindereth any substantial duty of God's service. More I say not at this time, grant me but thus much, and then ye will not deny, but so much preparation is necessary, as may make us fit for the duties of God's service, and may make the exercises of an holy day profitable for our souls.  
II. A second preparative duty for right hearing, is that we refresh the body with seasonable & moderate comforts: that the senses & spirits being refreshed, the mind may be made more cheerful in God's service. For, our soul's work, as our bodies are fitted for them: and the reason is, because the senses of the body are the servants of the soul, & the spirits are the instruments by which it worketh. Now if a master-workman do want servants to assist him, he will do but a little work: and if he want tools, or have none but blunt ones, he can do no work, or none to any pupose. And so if the bodily senses be decayed, and the spirits wasted; the mind cannot be free or forward in good duties. And consequently, if we desire, that our souls may be fresh & lively in hearing or praying or praising God, it will be necessary, that the body be kept in vigour by its usual refresh. And these refresh are two especially, moderate diet and seasonable sleep. In these I require two things, 1. that there be a competent use of them allowed, to the body; and 2. that this use be moderate and seasonable. And this the Apostle meant, when he said, Make not provision for the flesh, to fulfil 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,] he took away the sensual care of the flesh, but not the right ordering of it according to the course of nature.  
1. It is necessary, that there be allowed a reasonable use of them, that the senses may be lively and active for their work. For we read of the Egyptian young man, that by long fasting he was ready to die, but when he had eaten some food, then saith the Text, his spirit came again to him. 1 Sam. 30.12. And so jonathans' eyes were enlightened by eating a little honey in his hunger. 1 Sam. 14.27. And again, if the people had been suffered to eat of the spoil of their enemies, there had been a fare 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, sleep and food are necessary refresh, that we may be cheerful in God's service. And the reason is clear in experience. For we see that the famished body is unfit for work, and the hungry belly thinketh more of eating & drinking, then of praying or learning God's word: and the man that is weary with long labour, had rather sleep, then meditat or hear. It is said of Sisera, that he was fast a sleep 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 sleep. The conclusion is, some refreshing is necessary for the body, that it may be serviceable for the soul. And this is the first thing that I say.  
2. The second is, that this refreshing must be seasonable and moderate. For as emptiness breedeth faintness, so fullness is a burden: and both of them disable the soul in her functions. For as the Egyptian was not able to tell his tale, when he wanted meat: so Nabal was not fit for good counsel, when he was filled with wine and good cheer. 1. Sam. 25.36, 37. And for this cause our LORD giveth us warning, Take heed to yourselves, that your hearts be not overcharged with surfeiting and drunkenness and cares of this life; and so that day come upon you unawares. Luk. 21.34. This showeth that meat & drink, if they be immoderate, are a burden to the soul. Likewise sleep, if it be seasonable, refresheth nature and maketh men fit for their work: but unseasonable sleep is an hindrance to good employments; which made Solomon to say, that if a man love sleep he will come to poverty. Pro. 20.13. & 6.11. And so it is in the spiritual state of men's souls. Those that give themselves to sleep, when they should watch and work in God's service, will doubtless come to great poverty in God's graces. And no marvel. For if men sleep when they should come to Church, they deprive themselves of some part of Divine service: and if they sleep when they are come, they deprive themselves of all the fruit, that they should reap by it, and consequently they lose the helps & means, which God hath appointed for the enriching of their souls with divine graces. The conclusion is; Comforts of nature, in meat and sleep, are necessary for attentive hearing, so they be moderate and seasonable.  
But in both these refresh men do oftentimes offend: and he that would have good of these comforts, must be careful to avoid those errors, which be these.  
1. Men offend in eating and drinking, seldom in defect, but many times by excess. It was sometimes a fault among the Primitive Christians (when men in their zole did take the kingdom 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 sin is, that by too full feeding we become unfit for holy duties. For whoredom and wine and new wine take away the heart, as the Prophet speaketh. Hos. 4.11. And surfeiting, and drunkenness, 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 soul of man is pressed down, and laid grovelling upon the earth; so that it is unfit for any heavenly thoughts. And this we find to be true by daily experience. For if we feed to the full on the Lord's day at dinner, we are the worse disposed to hear, or pray, or serve God any way in the afternoon. And therefore, if we desire to profit by our hearing, we must beware of full feeding: especially, we must take heed, that a full stomach do not cause a drowsy head.  
2. In sleeping men offend both ways, both by defect, and excess.  
(1.) By defect: and so they offend, who on the Saturday night do continue so long at their work, that they are sleepy the next day, when they should serve God in good duties. For this we may be well assured of, that they who work when they should sleep, will sleep when they ought to work: because nature, if it be defrauded of its ordinary rest, will still be seeking of a supply of that which is wanting. And therefore those, that would be cheerful in holy exercises on the Lord's day, must give themselves sufficient rest the foregoing day. Yea, and if I might advise, they should allow somewhat more than ordinary at that time; because it is harder to forbear sleep in the Church, where we sit still without moving, than it will be in our shops, or in places abroad, where we are stirring and moving about our occasions, and intent upon our Trades and business.  
(2). We offend herein by excess also. So they do, who slug it so long in their beds on the Service-day, as that some part of God's service is past, before they are ready to come. This fault deserveth reproof in two respects. 1. Because it argueth a great coldness in holy duties, and a dead spirit to God-ward. For what we do willingly and with a cheerful mind, that we do speedily, and without lingering or delay. We read of Shechem Hamors son, when he had a grant of Dinah jacobs' daughter to be his wife, upon condition that he and his people would be circumcised; that he deferred not to do the thing, because he had delight in jacobs' daughter. Gen. 34.19. And so if men have a delight in spiritual exercises, they will take the first opportunity and not defer and loiter about the business. So when Abraham was commanded to sacrifice his son, the Text saith, noting thereby his ready obedience, that he rose early in the morning, to go speedily about the work. Gen. 22.3. And of jacob, it is said in like sort, that to express his thankfulness for God's mercies, he rose up early in the morning, and set up a pillar, etc. Gen. 28.18. And so on the contrary of wicked men, who pursue their sinful 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 jerusalem, rose early and corrupted all their doings. Zeph. 3.7. Yea, and God himself, to note his hearty desire of man's salvation, saith of himself, I spoke unto you, rising up early and speaking: but ye heard not. jer. 7.13. and verse 25, I have sent unto you all my servants the Prophets, daily 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 God's service, who lie in bed so long, that they come late and tardy to the work. 2. This fault of slugging long in bed, is worthy of reproof, because by coming late to God's service, they may come short of his blessing. Esau stayed so long in hunting for his Venison, that the blessing was gone, before he came to receive it. Gene. 27. And afterward he found no place for repentance, or to revoke the former grant, though he sought it with tears. Heb. 12.17. Let this example scare sluggards out of their beds, and make our halfe-hearers, who come when a good part of the Service is past; to bethink themselves, and beware lest the blessing be past, before they come to receive it.  
The sum is, He that will hear with profit, must grant sufficient refreshing to nature, but not excessive; such as may cheer his senses, but not such as may dull and depress them.  
III. The third preparative duty is, that before hand we season our minds with some holy thoughts in private, that we may be the better disposed to good duties in public. For look in what frame our hearts stand when we come from home, and in the same we shall find them when we are come to God's house. If we jump in thither, being as it were yet warm with worldly thoughts; the mind in praying and hearing, and other duties will remain the same that it was before, that is, stuffed and possessed with the thoughts and desires of the world. 
Quicquid ante oration's horam anima nostra conceperit, necesse est ut orantibus nobis per ingestionem recordationis occurrat. Quamobrem quales orantes volumus inveniri, tales nos ante orationis tompus preparare debemus. Cassian. Collatine 9 c. 3. p. 50●  But if we turn our hearts toward God, and fix our minds on heavenly things, before we come from home; this will dispose us to heavenly-mindedness in the public service. For example, let this be our practice, let us lift up our hearts and raise our thoughts to God-ward by meditating on his word and works, by thinking on our duty and the work we are about, by considering God's greatness, in whose presence we shall be, and by pouring out our souls to God in our prayers, that he will direct our actions, and bless his own ordinance, and honour himself in our voluntary service: and then our hearts being thus turned upon God aforehand, we shallbe the more zealous in praying, and the more attentive in hearing, and the more forward and ready in good duties every way. This rule Solomon prescribeth us, 
Ecc. 5.1.  when he saith, Keep thy foot when goest into the house of God, or (as the other Translation hath it) Take heed to thy foot: that is, as Beza paraphraseth the place, [Considera etiam atque eiam, quò tendas, & quem adeas] Think upon it again and again, whither thou art a going, and into whose presence thou comest. Thus he commandeth, and so should we do. When we are to appear before God, at the solemn times of his Service; we should think whither it is that we go, who it is that we deal with, what it is that we are then to do, and how we may receive comfort and profit by our doing.  
Thus we have the duty: our part will be to think how well we have observed it. If we come to hear without turning our hearts toward God aforehand, we are not so fitted for this work, as we should be. And for want hereof, we may fear, lest as the King said to his unmannerly guest; Friend how camest thou in hither, not having on a wedding garment? Matt. 22.12: So God may say to us, How is it, that ye come to heavenly exercises, not having heavenly minds? and why come ye to stand before God, when your hearts are turned towards the world? These things considered, my exhortation is, as Daniel, 
Dan, 6.10  when he prayed, set open his windows towards jerusalem, that he might look toward that place, where God was, to whom he made his prayer: so when we hear, or perform any service unto God, that then for the sharpening of our attention we would set open the windows of our souls towards heaven; that while we are hearing or reading, we may look toward the place, where our Lord dwelleth, who is now speaking unto us.  
FOUR The fourth and last preparative duty is, that before we come to hear God's word, we empty our souls of all known and unlawful lusts; that so our hearts may be fit receptacles for the word of Christ to dwell in. For, if the vessel be musty, it will mar the best wine, that can be poured into it; and if the stomach be filthy, it will corrupt the most wholesome meat; and if the ground be cumbered with thorns and weeds, it will choke the purest seed. And so, if the soul be defiled with sinful lusts, it will choke the seed of God's word, and corrupt this food of the soul, and make it unprofitable to the hearers. This S. james teacheth us, when he saith, Lay apart all filthiness and superfluity of naughtiness; and receive with meekness the ingraffed word, which is able to save your souls. james. 1.21. And so S. Peter, Laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings; as newborn babes, desire the sincere milk of the word, that ye may grow thereby. 1. Pet. 2.1, 2. In these places, these two Apostles do teach us two duties, the one principal and primarily intended; and that is, that we receive God's word with all readiness, for establishing our souls in grace: and the other a preparative duty, that must go before, and make way for it, and that is, that first of all we lay aside all filthiness and naughtiness, and sinful lusts. For more distinct and clearer understanding of which rules, we may consider these particulars in the Apostles words. (1.) When we read in Saint james, Laying apart; and in S. Peter, Laying aside; the word in the Original in both places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which according to the propriety of the Greek Tongue, noteth the time past: and therefore is rendered by Beza in the one place, abjectis omnibus sordibus, all filthiness having been cast aside; and in the other, deposita omni malitia, all naughtiness having been laid apart; but we in our English, keeping the idiotism of the Greek which the Latin tongue cannot do, may more perspicuously render it thus, Having laid apart all filthiness, and all malice, and guile, etc. But where in the second place we read, Receive the ingraffed word, and, Desire the sincere milk of the word, the Original words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which sort of verbs Clenard calleth Aorists, having respect to their form; but 
* Sylburg. Gram.  Sylburgius more properly and fitly, respecting their signification, calleth them futura perfecta, because they signify the perfecting of an action to come. For all verbs of the Imperative mood, as these be, though they may be of the Preter tense for their form, yet are always of the future tense for their signification. For things commanded, are not already done, but are to be done afterward; the precept ever in nature going before the performance. And therefore, Linacer, a learned and exact Grammarian, having first noted that all verbs of the Imperative mood are either of the present or preter tense; addeth withal, Quibus tamen omnibus prateriti formis, siquis penitiùs inspiciat, perfectio absolutioque potiùs, quàm actio ulla praeterita significatur; ne quis non gerendum aliquid imperari putet. Those that be Scholars know what this note meaneth: those that be not, may at least carry thus much with them, that the former words [Lay apart, or Lay aside] do note the time past; and the later, [Receive the word, and, Desire the sincere milk,] do imply the time to come. And hence every one may collect, that sin is first to be laid aside, and then the word of God to be heard. And therefore I called the duty signified by the former word, a preparative duty, which maketh way for that which followeth after, and the duty signified by the later word, the principal duty, for which the preparative is intended. This is the first thing, that I note in these words of the Apostles. (2.) The second is, that when S. james saith, Lay apart all filthiness, and all superfluity of naughtiness, he meaneth all iniquity and all sinful lusts: and by giving them this name, he compareth them to superfluities of indigestion, or to raw & indigested humours which distemper the stomach: and implieth hereby that God's word is the food of our souls, the digesting whereof is hindered by these superfluities of sin. (3.) When S. Peter saith, Laying aside all malice, etc. desire the sincere milk of the word, he compareth God's word to wholesome meat, and implieth hereby, that these vicious qualities of malice, etc. are like to corrupt humours, which do hinder the nourishment of this meat. (4.) When S. james saith, Lay apart all superfluities, etc. & receive the ingraffed word; and when S. Peter saith, Laying aside, etc. desire the sincere milk: both of them mean that as good meat breedeth not good nourishment in a corrupt stomach; no more doth God's word nourish our souls, unless these bad humours of sin be first emptied and purged out. The sum of all is, that he who will thrive and grow in grace by the food of the word; must first disburden himself of the superfluities of sin. And this showeth that this emptying out of all sinful lusts, is a preparative duty necessary for them, that will receive good by God's word.  
This may suffice for proving of the point: but yet we shall more clearly & distinctly understand it, if we consider what helps and furtherances this purging out of sin will afford him, that cometh to hear God's word for the profit of his soul. And they be these, and such like.  
I. It qualifieth the mind for the clearer understanding of God's word, and the mysteries of salvation contained in it. And that it doth in two respects.  
1. Because, sinful lusts are as so many clouds or dark mists cast before our eyes, which hinder us from discerning of the truth, though otherwise it lie plain before our face. This is gathered from that speech of our Saviour to the Jews; How can ye believe, which receive honour, one of another, and seek not the honour, that cometh from God alone. joh. 5.44. Note here, (1.) the unaptness and indisposition of this people, to believe CHRIST'S word: how can ye believe? (2.) the reason or cause hereof in these words, which receive honour, one of an other. He meaneth that because they were given to vain glory, and esteemed the praises of men more than the honour that cometh from God, therefore they could not believe the Gospel, which did not only bring contempt with it, but did teach men willingly to bear it. By which it appeareth, that their vainglory did so blind their eyes, that they could not acknowledge the truth of the word, which was contrary to it. And so, by the same reason, covetousness blindeth men's eyes, that they cannot believe any doctrine, that is contrary to their profit. And wantonness blindeth their eyes, that they cannot believe that, which is contrary to their lusts. And revenge blindeth the eyes, that they cannot see that truth, which is contrary to their malice. And love of a man's self and of his own Teachers, doth so blind his eyes, that he discerneth not the plain truth, that crosseth his prejudice, and the opinions which his Masters have instilled into him. And in a word, every sinful passion is as a cloud to darken the understanding, that it cannot see any truth that is contrary to that sin. And this may be one reason, why the Apostle saith, that the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: nor can he know them, because they are spiritually discerned. 1 Cor. 2.14. He meaneth that the mysteries of the Gospel are only discernible by a spiritual eye, whereas the natural man hath no eyes, but carnal. But contrariwise a clean heart maketh a clear judgement, because he that hath purged his heart from all sinful lusts, is alike disposed for all truths; nor hath he any cloud within him, that may darken his mind, when he is to judge of them.  
2. Purity of heart disposeth a man to the understanding of God's word, because his own feeling within himself, and the experience that he hath of the power of godliness, 
Ut boni vitifimus voluntate maximè constat; quam qui verâ fide induerit, facilè easdem, quae virtutem docent, arts accipiet. Quintil. lib. 12. cap. 11. pag. 752.  and the deceits of sin, will be as a clear Commentary to the rules and doctrines of Scripture, which concern those points. If one of us, who is a father, and considereth what his own affection was to his little son, when he did beat him for his faults; should read that Text of David, As a father pitieth his children; even so the LORD pitieth them that fear him. Ps. 103.13: or that of Solomon; Whom the Lord loveth, he correcteth, even as a father the son, in whom he delighteth. Pro. 3.12: that man would more clearly see, and more feelingly judge of God's tender mercies towards his children, described in those Texts. And so he that hath had his heart wounded with the sting of sin, will best understand that Text, A broken and contrite heart, O God, wilt thou not despise. Psal. 51.17. And, he that is a pitiful and a merciful man, will best understand that of S. Paul, Be ye kind, one to an other, tender hearted forgiving one an other, even as God for CHRIST'S sake hath forgiven you. Ephes. 4.32: and that other, Put on, (as the Elect of God, holy & beloved) bowels of mercies, kindness, humbleness of mind, meekness, long suffering, forbearing one an other, and forgiving one an other, etc. Col. 3.12. And the like may be said of all other virtues and graces, in which the main duties of christianity do consist. And he that is thus disposed before he cometh to hear; is in a fair way to understand the Scriptures, when they be alleged, and to conceive the Preachers meaning, when he explaineth and applieth them to his conscience. And hence it is, that 
(a) Inst. lib. 5. cap. 33. pag. 134.  Cassian a learned & judicious Writer doth say of Theodorus a Religious man of that time, and one that was expert in the Scriptures, that the thing, which made him so skilful in God's book, was [Non tam studium lectionis, vel literatura mundi, quàm sola puritas cordis,] not so much his reading of learned books or his human learning, as his purity & sincerity of heart alone. And this man (saith the same 
(b) Ibid. cap 34. pag. 135.  Author) when men admired his clear understanding of Scriptures, and desired of him the meaning of certain places, answered them, that he who would come to the true understanding of Scriptures, must not bestow his pains in reading of Commentaries, but rather bend his mind to clear his soul from fleshly desires. [Quibus expulsis, confestim cordis oculi, sublato velamine passionum, sacramenta Scripturarum velut naturaliter incipient contemplari.] For these vicious lusts being expulsed & driven out, the eye of the soul after this veil of passions is removed from before it, doth begin, as it were by its own disposition and temper to understand the mysteries of the Scriptures. 
(c) Siquidem nobis non ut essent incognita vel obscura, sancti Spiritûs gratiâ promulgata sunt: sed nostro vitio, velamine peccatorum cordis oculos obnubente, red duntur obscura: quibus rursum naturali redditis sanitati, ipsa Scripturarum sanctarum lectio ad contemplationem verae scentiae abundè etiam sola sufficiat. Cassian. ibid.  For (as he addeth) the holy Ghost did not so pen and divulge the Scriptures, that they might be unknowen and dark: but they become hard and obscure through our own default, who with a veil of sins, do cover the eyes of our minds; like the veil, that lay on the heart of the Jews, while they read the books of Moses. 2 Cor. 3.14, 15.  
II. This purity of soul disburdened of her sinful lusts, disposeth a man to the obedience of God's word, and maketh him ready and prepared to observe and do what is therein prescribed. Now these works of obedience, they be the very fruits & harvest crop, for reaping whereof the seed of God's word is sown. For the end of our preaching and reading, is that men may hear; and the end of their hearing is, that they may learn and know Gods will; and the end of their learning & knowledge is that they may do Gods will and keep his commandments. This gradation of causes, is clearly expressed by Moses Deut. 31.11, 12. And it is intimated by our Saviour also in the Gospel, when he saith, This people's heart is waxed gross, and their ears are dull of hearing, & their eyes they have closed, lest at any time they should see with their eyes, & hear with their ears, & understand with their heart, and should be converted, and I should heal them. Matt. 13.15. By these speeches it appeareth, that Doing is the end of Hearing. Now that which in our hearing doth fit us for this end, is if we purge our souls aforehand of all sinful lusts, and yield up ourselves to be moulded by the word. For they that be in love with any lust, are loath to hear and more loath to do that which God commandeth to the contrary. Herod, because he was in love with his fleshly lusts, would not hearken to john Baptist when he told him of his incest: 
Mark. 6.  the Pharises, because they were in love with their money, derided our Saviour, 
Luk. 16.13, 14.  when he preached against covetousness. And Ahab, 
1 King 22.  because he was resolved to go up to Ramoth Gilead to battle; put Micaiah in prison, for advising him to the contrary. And so it is still. He that is resolved to live in oppression, will not care for the Preachers words, when he telleth him of S. Paul's threatening, Let no man go beyond or defraud his brother in any matter, because that the LORD is an avenger of all such. 1 Thess. 4.6. And he that is resolved to go on in his unclean lusts, will not care, when he is told of that sentence, Whoremongers and adulterers God will judge. Heb. 13.4. And he that is given to his belly cheer, will slight that caveat of our Saviour, Take heed, lest your hearts be overcome with surfeiting & drunkenness, etc. Luk. 21.34. And generally whosoever is led with any lust, until he be content to part with that lust, will never be willing to yield obedience to that Scripture, which forbiddeth it. Yea, and they who are zealously affected to religion, and perform holy duties with some care, yet if they have but any one unmortified passion behind; that lust will make them to withdraw the shoulder, when they should yield obedience to the word. A plain proof hereof may be seen in the rich young man mentioned Mar. 10.17, etc. For he came to CHRIST with great zeal, and was resolved to do any thing that he might be saved: Good Master (saith he,) what good thing shall I do, & c? But when our LORD bade him, Go sell all that thou hast, &c: and thou shalt have treasure in heaven: the Text saith, he was sad at that saying, and went away grieved. The meaning is, that though he were a forward young man, and purposed to do any thing, that CHRIST would appoint him for gaining of eternal life; yet because he was in love with his wealth, he thought this to be too hard a condition to be accepted of. And so it is, and will be with all other men: if they be in love with any one sin, that will not suffer them to submit to that word of God, which forbiddeth it. But contrariwise, he that hath emptied his soul of every known sin, is ready for every commandment, & will submit to whatsoever God shall enjoin him. For having purged out every lust, he hath nothing left behind, that may oppose GOD'S word, when it commandeth him his duty. Such a man, if God should command him to sacrifice his life for religion, as he commanded Abraham to sacrifice his son; he would say with S. Paul, My life is not dear unto me, so I may finish my course with joy. Act. 20.24. And if God should require restitution of ill gotten goods, he would say with Zaccheus; If I have taken any thing from any man by false accusation, or any other unjust dealing, I will restore him fourfold. Luk. 19.8. And if GOD should require him to mortify himself by hard and austere chastisements; he would say with S. Paul, I will keep under my body, and bring it in subjection. 1 Cor. 9.27. And so in all other the most troublesome services. For what can be too hard for him in God's commandments, who hath forsaken every thing, that is forbidden by them? Thus the purging of the heart from all sin, maketh a man ready for obedience of every commandment: which is the very crown and the glory of our hearing.  
III. This cleansing of the soul from all sinful lusts, inviteth God to assist us with grace, and to bless our hearing with success, and to increase all his mercies towards us. For the secret of the Lord is with them that fear him, and he will show them his covenant. Psal. 25.14. And, my son (saith Solomon) if thou wilt receive my words, and hide my commandments with thee, etc. then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding. Prov. 2.1, 5, 6. And of Cornelius we read, that he being a devout man, and one that feared God, and gave much alms to the people, and prayed God continually; God was so well pleased herewith, that first he sent an Angel from heaven to direct him what course he should take for saving of his soul; and then he sent Peter to tell him those things, by which both he and his household should be saved: and lastly, while Peter was preaching, and Cornelius was hearing, he poured down the holy Ghost upon all them that heard the word. Act. 10. And so it will be with us: if we be like to Cornelius in devotion, serving God in purity of heart; we need not doubt, but God will send us such Teachers, as may direct us in the ways of salvation, and will grant us the assistance of his Spirit, to bless our hearing with an happy success.  
But on the contrary, if any man come to hear God's word with the conscience of known sin, or with any lust, that lieth unmortified within him; such a one provoketh God to blind his eyes, and to curse his labours. To this purpose the Prophet speaketh, Ezek. 14.6, 7, 8, 9 Say to the house of Israel, Thus saith the Lord God, Repent and turn yourselves from your idols, and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to a Prophet to inquire of him concerning me, I the Lord will answer him by myself: and I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if a Prophet be deceived, when he hath spoken a thing, I the Lord have deceived that Prophet, etc. Note here (1.) the sin that is supposed to be in this people, If they set up their idols in their heart, etc. He meaneth, if they cherished idolatry in their heart, and looked on their abominations, as the thing that they loved. (2.) Consider the punishment that God threatneth against this sin, and that is twofold. 1. That if such a one should come to a Prophet for instruction, God would give him the answer, and set his face against him, etc. that is, instead of instructing him in his word, he would persecute him with his judgements: and 2. that if a Prophet were deceived, as some times they were, God in his anger did suffer him to err, for a punishment to that man, that came to hear with a polluted soul. (3.) Note the remedy or the means, how to avoid this judgement, and that is set down in these words, Repent and turn yourselves from your idols, and from your abominations. Lay these notes together: and then ye may see, that if a man come to hear God's word with a purpose of sin in his heart, (for every such sin is his idol;) God will give him over to be seduced and to be plagued for his sin: and that the purging out of sin, is the way to avoid all this mischief. Agreeable hereunto is that also of the Apostle, where he saith of Antichrist, that his coming should be after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved: and that for this cause, God should send them strong delusions, that they should believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness. 2. Thess. 2.9, 10, 11. By all this we may see, that if any man come to hear God's word, with a clear conscience, purged from dead works; God is ever ready to teach and direct that man in the right way to heaven. But if any come with a conscience defiled with known sin; God forsaketh that man, and leaveth him to false teachers, to be seduced and misled to his ruin.  
Thus the point is cleared, that he who will hear with profit, must first empty his soul of all sinful lusts: the uses follow.  
Use 1. Seeing such preparative duties are required for a profitable hearing of God's word; every wise Christian should examine himself, how well he hath performed those duties, and by them ploughed up the fallow ground of his heart, that the good seed may be received into a good soil. More particularly, whether before his hearing, he have laboured to empty his heart of earthly thoughts, that so he might be at leisure for God; whether he have used to season his mind with heavenly thoughts at home, that he might be attentive in God's service; and whether by due examination of his ways, he have sought to cast out all unlawful lusts out of his soul; or, whether he have not rather busied his mind with thoughts of the world, when he was come before God, to be instructed in his word; or, whether he have not gone into God's house, without thinking whither he was a going; or finally, whether he have not carried some sin with him into the Church, which no persuasions of the Preacher could make him to forsake. Those that have prepared themselves before hand, may comfort themselves with this thought, that the good seed hath been sown in good ground and therefore will bring forth fruit to eternal life. But if we consider how little fruit of obedience there appeareth in the world, we may well think, that most men have used but small preparation before their hearing. And therefore now it is high time, to begin this so necessary a work, that their negligence do not make their labours fruitless.  
Use 2. Seeing the heart is not fit for the seed of God's word, till the rubbish be weeded out, and the superfluities of sin purged away; it standeth us upon, to search every corner of our souls, lest some lust lie lurking there, which we have not discovered, nor have had care to expel. For every such lust is a superfluity of naughtiness, which hindereth our growing by the word. For example, if there be a lust of adultery and uncleanness, that is a superfluity of naughtiness: purge out this, or else, it will hinder your growth in grace. And if there be a lust of pride and vainglory, that is a superfluity, which must be purged out, or else the word will not enter in. And so I may say of covetousness, and of malice, and of revenge, and of every evil lust: they be superfluities of naughtiness: and if they be suffered to harbour in the soul, they will shut the door against all good instructions.  
Use 3. There is hence encouragement and comfort for all true hearted Christians, because having purged out their lusts, and resolving to do what God shall command, they are rightly qualified for hearing of God's word. If any thing be necessary to be known, which is too hard for their understanding, God's promise is, that he will reveile it unto them, and lead them in the right way. Our Saviour hath said, If any man will do Gods will, he shall know of the doctrine, whether it be of God, or no. joh. 7.17. Where (1.) when he saith, If any man will do Gods will, he meaneth, if he be resolved to perform, whatsoever God shall command him. And (2.) when he saith of such a man, that he shall know of the doctrine, whether it be of God, he meaneth, he shall be guided to know and understand the main points of faith, even so much as may serve to save his soul. For first, the eye of his soul is clear from mists and fogs of passion; by reason whereof he will discern those truths, which are proportionable to his understanding. And secondly, if any thing be too high for his apprehension, God will reveile that unto him by one means or other, rather than so faithful a servant of his should err from the right way, that leadeth to eternal life. And consequently, he that doth settle his heart in a sincere purpose to do what God shall enjoin him in his word; may be confident in this hope, that he shall not err with danger to his soul. A great comfort this may be to a true Christian in these wrangling times, and days of contention, wherein variety of questions doth much distract the minds of many men. My conclusion is this, when we go to hear God's word preached, or take a Bible into our hands to read; let us abandon every known sin, and resolve to serve God in every known duty: and then our comfort is, we shall know the truth, and the truth shall make us free.   

CAP. XIII.  
Duties to be performed in the time of our hearing.  
Cap. 13 HItherto of preparative duties, which go before our hearing: now we are to consider of duties, required in the time of hearing. And they, as I conceive of them at this time, are three. (1.) Attention to the things, which are spoken: (2.) Reverence to the person, that speaketh: and (3.) wisdom in fitting all to our own use.  
I. The first is Attention. And that (as 
* Nigron. de exhor. domest. cap. 5. nu. 15. p. 89.  one defineth it, not unfitly,) is [seria & diligens animi applicatio ad ea, quae dicuntur] a serious applying of the mind to the things, that are said: or, it is, when we bend the mind and understanding to observe and mark that which is spoken.  
Concerning this duty there are two things to be declared. (1.) What use and necessity there is of it in our hearing: and (2.) what means we may use for attaining to it.  
[1] What use there is of it. And the answer is, the uses of it are three especially.  
1. Attention is that which doth enlive our hearing, and maketh it effectual and profitable. For if we hear, and attend not, we do not learn by the instructions that should teach us; we are not moved by the exhortations that should persuade us to well-doing; nor are we feared by the threatenings that should deter us from sin. In sum, whatsoever is said to do us good, is as water spilt upon the ground, that cannot be taken up for any use. But Attention in hearing, is like the plough that goeth before the Sour. For as the plough openeth the ground that the seed may enter in, and take root under the furrows: so attention setteth open the heart that it may receive the word in, when it is spoken by the Preacher. And therefore when the Scriptures do describe diligent & zealous Hearers, they set them out by their attentivenes to the word spoken. Thus it is said of the people in Nehe. time, that the ears of all the people were attentive unto the book of the Law, when it was read unto them. Nehem. 8.3. And so of the people in our Saviour's time, it is said, that they were very attentive to hear him; or, (as the other Translation hath it,) they hanged upon him, when they heard him. Luk. 19.48. The meaning is, 
Mark. 6.  their minds did hang upon his lips, to suck-in his doctrine, as the child hangeth upon the dugs, that he may suck in his mother's milk. Whence we are further advertised, that as children, who follow the dug, do thrive and grow by the milk; so the hearer, that is attentive to the word, doth grow and thrive by it. But without attention, as our prayers are a lip-labour, which God respecteth not; and for which he reproveth the Jews, This people draweth near unto me, with their mouth, and honoureth me with their lips, but their hearts are fare from me: Matt. 15.8: so without attention, our hearing is an ear-labour, of which God may say by the same reason, This people draw near unto me with their ears, but their heart is fare from me. Attention then is therefore necessary, because it maketh our hearing profitable & available.  
2. Attention to GOD'S word, maketh God willing and ready to instruct us, and lead us by his grace. For as we use to say of wise men, that they strike, while the iron is hot; because than it will yield to the hammer, and may easily be facioned, as the workman will: so God dealeth with his people; when they are ready & rightly disposed for his blessings, than he useth to bestow them. Open thy mouth wide, (said God) and I will fill it. Psal. 81.10. So, if men open their hearts, & be ready to receive, than God openeth his hand, and poureth in his blessings. But if men shut their mouths, when they should receive, God will shut his hand, when he should give. And there is great reason for it. For a wise householder, because he will not have his wine spilt, therefore will not pour it upon the vessel, when the mouth is stopped. And so our wise God, be-because he would not have his graces lost, will not bestow them▪ when men are not fit to receive them. This point is clearly manifested in the example of Samuel: When God called, Samuel, Samuel, once and again and the third time; he still went to Eli, to know what he would have. And all this while God said nothing to Samuel, of the message that he intended for him. But at last, when God called, as at other times, Samuel, Samuel; then Samuel, turned himself toward God and said, Speak Lord, for thy servant heareth. And then God reveiled himself unto him by his word, and instructed him in his will. 1 Sam. 3.10. And so, if our minds wander abroad, and talk with the vanities of the world, while GOD speaketh unto us in his word preached or read: it is no marvel, if he take his word from us, and give it to them, that are better disposed for it. Or, if he suffer his word to remain with us, yet he may deny his grace, that might make it profitable unto us. Attention then is necessary in this respect also, because it moveth God to teach and direct us in the right way.  
3. Attention is an act of the mind, by which we witness our due respect to GOD and his word. job describing the account, that men made of him in his prosperity, saith, To me men gave care, and waited, and kept silence at my counsel. job 29.21. And on the contrary, it is a great indignity to a man, if while he is talking with us, we turn our backs upon him, and look an other way. A man of place or fashion would take it in ill part to be so neglected by us. But the indignity is much greater, if when the Lord of heaven speaketh unto us, about the weighty affairs of our salvation, we turn from him, and talk with the vanities of the world. Such behaviour is not fit for God's presence, nor can we think to please him, when we neglect him so much. It is said of Lydia, that the LORD opened her heart, that she attended to the things, which were spoken of Paul. Act. 16.14. Which showeth, that if we attend not, when God speaketh to us in his word, it is because our hearts are shut against God and we deny him entrance and entertainment: but if God by his grace have once opened our hearts, than we with attention will hearken to his word. Again we read, that God's delight is in such men, as do hear his word with an awful reverence & dutiful respect. Thus saith the LORD, The heaven is my throne, and the earth is my footstool, etc. for all those things hath mine hand made; and all those things have been, saith the Lord. But to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word. Is. 66.1, 2. Which is, as if he should say, Heaven & earth and all the world are mine; and I may be where & with whom I will: but he that trembleth or standeth in awe of my word, is the man that I have made choice of, and that I delight to dwell with. But if any be careless and unrespective of God, when he speaketh unto him; that man as he neglecteth God, so is he neglected of him. The sum is, Attention to the word spoken, is therefore necessary, that we may show a due and dutiful respect to God, whose word it is.  
[II.] This may serve to show the use of this duty: the next enquiry is to seek for such helps, as may further us in the performance of it. And sure, this is a point of great moment, and worthy thy of our best care. For, how ever attention be so necessary for right hearing, nor will any of us deny the profitable use of it: yet such is our frailty and folly, that usually our thoughts wander all the world over, while we are in God's presence, and should hear his word, which is able to save our souls. For sometimes, we do willingly busy ourselves with earthly thoughts about our Trades, and our Lands, and our household affairs, and other things of like nature. And sometimes, as the devil stood at joshuahs' right hand to resist him, Zach. 3.1: so he standeth at our elbow, and casteth worldly thoughts into our minds, or heaviness of sleep into our heads, or disesteem of the word spoken, into our hearts. And at all times, such is the frailty of the flesh, and our daily acquaintance with the things of this world; that though we strive to be attentive, yet by-thoughts will creep in, and distract our minds, while we are about that good work. By reason whereof, it will be hard to drive away idle thoughts, and impossible to be altogether without them. And therefore, it will be a labour well bestowed, if by enquiry we can find out some such helps, as may serve to heal our infirmities, and to keep us steadfast in this duty. For which purpose, I have thought on some rules; they that are experienced in asceticall exercises, may perhaps add more, and find better; and they shall do well to further us with their store. The rules that at this present I have in readiness, are these.  
1. Rule. It will be good, to accustom ourselves to the daily reading of Scriptures, and frequent Meditations on heavenly things. For if the mind be throughly seasoned with such thoughts, it will not be so ready to admit of imaginations and fancies; that being the readiest for our thoughts, with which we are most familiarly acquainted. For proof of this, let us ask our own hearts and they will tell us, that if a man have been busied in scraping and heaping up riches, his mind while he is in the Church, will run upon his bags, and bonds, and his accounts, and other such means of thriving in the world; and if a man be given to dalliance and fleshly lusts; his mind will run upon his Minion, and the works of fleshly delights: and if a man be set on ambition, and desire of high places; his mind will run on the means of rising, and of great offices, and places of preferment. And, in a word (as our Saviour saith) Where a man's treasure is, there will his heart be also. Matt. 6.21. Whence it followeth, that if a man's study and delight be in God's Law, 
Citum satis atque efficax remedium poterit oboriti, si eandem diligentiam atque instantiam quam te in illis secularibus studiis habuisse dixisti, ad spiritalium Scripturarum volueris lectionem meditationemque transfer etc. Cass. Coll. 14. c. 13. p. 645, 646.  and about duties of God's service, those things will most readily come to his mind, wherein he is oftenest busied. And when such things are mentioned and talked of, he will as constantly and as attentively both hear and observe them, as a worldly minded man will hear and speak of his profits, or an effeminate man of his pleasures, or an ambitious man of his honours. And as a worldly man, when he is about his purchases and bargains, goeth seriously to work, and is not easily diverted from the business that he is about; so the religious minded man, if he be as hearty religious, as the other is covetous, will be so serious and attentive in matters of God's service, that other by-thoughts will not easily divert or turn away his mind. And therefore, if worldly thoughts do much disturb our hearing, it is an argument that the study of the world is more frequent with us, and more delightful to us, than the study of God's word. For redressing of which error, and to keep our minds from evagations and distractions; our care must be, to place our study on God's word, and thereby to season our minds with a love of heavenly things, and a serious care of our salvation.  
2. It will be an help also, if we use such posture of body, as may be apt to keep our senses waking, and to drive away heaviness & sleep. How this is to be done, we may take direction from examples of former times. First then we read in the Gospel, that when our Lord had read his Text, and was ready to speak unto the people, the eyes of all them that were in the Synagogue, were fastened upon him. Luk. 4.20. Which words, as they show with what attention they prepared to hear the Sermon; so they intimate, that by this means they were likely to continue their attention. For as the mind sendeth out the eyes, to look upon that which itself liketh; so the eyes, if they be fastened on an object, do stir up the mind to think on that thing, which they present to its view. Consequently, as gazing abroad distracteth the mind with variety of objects; so the fastening of them on the speaker, doth settle the mind, where the eyes are fixed. And by reason hereof, it will be some help to sharpen our attention, if sometimes, & as occasion requireth, we fasten our eyes upon the Preachers face, & look that way, where we desire our minds to be. Again, Solomon saith of the wicked man, that he shutteth his eyes to devise froward things. Prov. 16.30. He meaneth, that as men, when they are in serious meditation, do shut the eyes, that nothing may distract their minds; so the wicked man shutteth his eyes, that he with more intention may devise mischief. And so in this work of hearing, it may sometimes be an help to attention, if we look downward, or cover the eyes; that the mind having no distraction from without, may be the more intent on his present business. Thirdly, we read of the ancient Monks in Egypt: (And the name of Monks, was then as honourable for their devotion, as now it is grown contemptible for the superstition of later times:) that they in their prayers did sometimes cast themselves down upon the ground, and anon after, rose up again, and prayed standing, with their hands lifted up to heaven. And this they did, 
* Humi namque diutiùs procumbentem, non solùm cogitationibus aiunt, verùm etiam somno graviùs impugnari. Cassian. Inst. lib. 2. c. 7. pag. 27.  because, as they said, if a man did lie long upon the ground, he would be set upon, not only by idle thoughts, but more especially by sleep. And so, if in our hearing, we find that by long sitting at ease, we grow heavy and dull of hearing; we should rise and stand up, to awaken our senses. And if by long standing we find ourselves weary of our work, we may for a time seek some ease by sitting: and so still change the site of the body, and use such variety in gestures, as for the present we find most available to keep us in attention.  
3. It will be an other help, if we labour to remove all lets and impediments, that use to disturb us. Solomon's rule is, It is not for Kings to drink wine, nor for Princes strong drink: lest they drink, & forget the Law, & pervert the judgement of any of the afflicted. Prov. 31.4, 5. He meaneth that drinking of wine, and strong drink might make them unfit for judicature, & doing of Justice: & in such a case even Kings were bound to avoid it; lest it should disable them for the doing of their duties. And this rule bindeth us also to avoid such things, as may hinder us in God's service. If we drink wine & strong drink, that is apt to fume into the head and to procure drowsiness and sleep; if we eat a full meal, that calleth the spirits to the stomach for concoction, and in their absence, the brain is disabled for contemplation and religious thoughts; and if before we come to Church, we drown ourselves in merriments and sports, that will season the mind with carnal delights, and make the soul unfit to relish the things of the Spirit: and if any man stuff his mind with worldly ears, and businesses of this life; that will leave no room for spiritual instructions to enter in. And if any of us do find, that by these or any other such occasions we be hindered in our hearing; we must forbear drinking of wine, and feeding to the full, and delighting in carnal sports, & cumbering ourselves with worldly cares, and what soever else may breed either drowsiness or distraction. Else, it will be impossible, that we should hear with attention, and as impossible that we should profit without it.  
4. It will be an help to our hearing, if while we are about that work, we do ever and anon reflect upon ourselves, and consider what thoughts do then lodge within us. And if we find distractions to divert us, we should blame our untoward hearts, bewail our corruptions, and recall the mind to his business again. This will help us against distractions, because our heart will learn by often checks, to be the more watchful; and we by condemning ourselves for our neglect of God and our own good, shall be made the more wary of offending any more: even as a traveller, that hath miss his way through heedlessenes, will be the more careful afterward to observe every turning, and to avoid every by-waie, that might misled him.  
These rules I have thought not unfit for this purpose: if any man have those that be better, he may leave these at his pleasure, and make use of that which may do him more good.  
II. The next virtue to be exercised in the time of our hearing, is due reverence to God and his holy word. Solomon requireth it of us in our prayers and praises of God: When (saith he) thou goest to the house of God, be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God. For God is in heaven, and thou upon earth; therefore, let thy words be few. Eccles. 5.1, 2. We may note in this sentence two things, a rule and a reason. (1.) A Rule, & that is expressed two ways: 1. negatively in these words. Be not rash, etc. He meaneth that we should not presume to speak unto God, but with premeditation and advised soberness. 2. Affirmatively, in those words, Let thy words be few. He meaneth that our words should be well weighed; and then they will not be many: & that our speech should be sparing; such, as may argue modesty and awfulness, rather than too much familiarity and boldness. This is the Rule. (2.) The reason hereof given in the Text, is; For God is in heaven, and thou upon earth. He meaneth that there is as much distance between him and us men, as is between heaven and earth: and that as fare as heaven is higher than the earth, so fare, and more also, is God's greatness above our meanness and low condition. And therefore, as when we come before an earthly King, we are wary and observant, lest any word should fall from us, that beseemeth not his presence: so, and much more careful should we be, when we come before the King of Heaven, lest any word may slip from us, not beseeming his greatness. This Solomon requireth of us, when we come to speak to God, in our prayers, or praises of his name: and the same reason holdeth, and therefore the same rule should be observed, when we come to hear God speaking to us in his word. We must not be rash and bold, and overfamiliar with our LORD and Master: but hear with reverence, when he speaketh unto us; and tremble at his word, when he commandeth us, and layeth upon us a charge of obedience. And the reason is good: for God is in heaven, and we are upon earth; and therefore we should learn to keep distance, and never appear before him without tokens of submission and reverence.  
Now this reverence may be seen and observed in three things; (1.) in a reverend esteem of God and his word, (2.) in a dutiful behaviour, while we are in his presence: and (3.) in a modest quietness & silence, while he is speaking unto us.  
[1] In a reverend esteem of God and his word; when we so think of them, and the place where they are present, as beseemeth his greatness, and their worth and dignity. And this duty we shall perform, if we observe two rules.  
(1.) That we conceive of God as of the Lord of heaven and earth, whose glory so fare surpasseth not only our mean condition, but our shallow apprehension, as that we are no more able to abide his presence, than a weak eye is able to look upon the sun in his strength. And therefore S. Paul describeth God to be the blessed and only Potentate, the King of kings, and Lord of lords: who only hath immortality, and dwelleth in the light, which no man can approach unto; whom no man hath seen, nor can see. 1. Tim. 6.15, 16. In these words the glory of our Lord is set out by three things: (1.) By his own greatness; He is a Potentate, a King, and a Lord, that hath immortality and light: (2.) By a comparison with all other great Ones; He is the only Potentat, the king of kings and Lord of lords: (3.) By his surpassing glory fare above all conceit, and apprehension of men; He dwelleth in the light that no man can approach unto; no man hath seen him, nor can see him. Thus every word doth some way set out his incomparable glory; which being considered accordingly will breed an awful esteem thereof, and a trembling before him. And from hence it is, that the Seraphims did cover their faces, when he appeared unto them; and the posts of the door moved, when he spoke; and the Prophet cried out, Woe is me, for I am undone; because I am a man of unclean lips, and mine eyes have seen the King, the Lord of hosts. Isai. 6.2, 4. And for the same reason, when Moses (like the sons of Zebedee, not knowing what he asked) desired to see God's glory; he was told that no man could see God's face, and live. God's backparts he was vouchsafed to see, that is, some small lustre of his glory: and yet then, he had need to be put to the cleft of a rock, and to be covered with God's hand, lest the glory of the LORD should overcome him with its lustre. Exod. 33.19. etc. And from the same ground it is, that the people of Israel, after they had heard the voice of God speaking unto them in mount Sina; they were amazed and said, If we hear the voice of the Lord our God any more, we shall die. For who is there of all flesh, that hath heard the voice of the living God, speaking out of the midst of the fire, as we have, and lived? Deut. 5.25. Thus the Angels, and the Prophets, and the people of God have been affected, if God at any time have manifested himself to them in glory. And thus, and in this manner we should think of God, when he speaketh to us in his word; and always carry a reverend awe towards his Majesty, whensoever we are before him. So jacob did; when God had reveiled himself unto him in a vision by night, and he was now awaked out of his sleep, he said, Surely the Lord is in this place, and I knew it not. And he was afraid (saith the Text) and said, How dreadful is this place? This is no other but the house of God, and this is the gate of heaven. Gen. 28.16, 17. Note in this passage. (1.) How jacob was affected at God's presence, He was afraid, meaning, that he was struck with an awful conceit of God's Majesty, in whose presence he was. And so should we be: when we come into God's presence, and hear him uttering the wonderful things of his Law, we should in all awful reverence, humble ourselves before him. (2.) Note what jacob said upon consideration of God's presence. First he said, God is in this place; he meant, that God by appearing and reveiling himself to his servant, did show himself to be there present, though jacob never thought of any such thing. And so, when God pleaseth to reveile himself unto us by his word, though we do not see or discern it with our bodily eyes; yet we must know that God is there present, because he reveileth himself. Secondly, jacob said. How dreadful is this place? This is no other but the house of God, etc. The meaning is, that because God shown himself by his visions in this place; therefore the place was to be esteemed as God's house, even as heaven itself, in which it pleaseth him to dwell. And so, when we come into the Church, the place where God doth speak with us, and hath promised his presence; we should esteem that, as God's house where he dwelleth, and as the gate of heaven, which is the place of his habitation. Thus we should think of God and his presence, when he speaketh unto us out of his word. And that is the first rule to be observed by us, for declaring of our reverence towards him.  
(2.) That we esteem the word spoken by God's Minister out of the Scriptures, as the very word of the Almighty God. This S. Paul commendeth in the Thessalonians: For this cause (saith he) we thank God without ceasing, because when ye received the word of God, which ye heard of us; ye received it not as the word of men, but (as it is in truth) the word of God. 1. Thessal. 2.13. Here are two things considerable: (1.) Who it was that spoke and delivered this word, and that was Paul, a man like unto themselves: and (2.) Whose word they esteemed it to be; not Paul's, nor any other man's, but Gods alone. And there was great reason for it. For if the King should send an Officer, with commission to proclaim his will to his people; no man would say, that this message were the will or word of the Officer, who proclaimed it, but the will of the King, who commanded it. And so these Thessalonians did rightly esteem the word preached, as God's word, from whom it was sent, and not as Paul's word, by whom it was delivered. And they are commended for so doing, as having rightly distinguished between God and his Minister: so it will be our praise, if when we hear God's word, delivered by a mortal man, yet we esteem it as the word of the immortal and ever blessed God. A good rule than it is, that we esteem the word spoken by the Minister, as the word sent from the Lord Almighty.  
These rules, if they be duly observed, will further us divers ways to the right hearing of God's word with profit.  
1. They will work in us attentiveness, to mark all that is spoken. For even among men, if the Speaker be had in honour, his words will be received with heedfulness and attention. It is said of Simon Magus, that all the people gave heed to him from the least to the greatest, saying, This man is the great power of God: and to him they had regard, because that of long time he had bewitched them with sorceries. Act. 8.10. Consider here: (1.) how this people were affected to Simon Magus, They gave heed unto him, and regarded him: (2.) why they thus observed and respected him, and that was, because he had bewitched them, to believe that he was the great power of God, or one whom God had endued with great abilities from heaven. The like hereto we may find in our own experience. For if we think highly of any man's virtues, and esteem his words to have weight and worth in them: we hear them with attention, & embrace them as Oracles of great worth. And so, in this case, it is nothing but disesteem of God and his word, that maketh men to neglect the word, when it is preached in their hearing. And therefore as Rabsakeh said, Hear ye the words of the great King, the King of Assyria. Isa. 36.13. meaning, that because he was a great King, therefore they should give good audience to his word: so, if we consider that it is the great King, even the King of heaven, that speaketh unto us; it will command our attention, and make us hear with heed and observation. Let this then be taken for a first benefit, that a due esteem of God and his word, will cause attention in our hearing.  
2. A due esteem of God and his word, will make us willing to hear our faults reproved, with submission and patience. Old Eli is an example hereof. For when Samuel told him of his sin in cockering of his sons, and of the judgement of God threatened against him for the same; he answered, It is the Lord, let him do what seemeth him good. 1. Sam 3.18. We may here observe, (1.) Eli his willing submission to the reprehension of Samuel, Let him do what seemeth him good: and (2.) the reason, that made him so tractable and obedient, and that was, because it was the Lord who had sent that message. And so, if when we come to hear a Sermon, we consider that it is God, who speaketh unto us by the mouth of a man, this will cause us with patience to hear our sins reproved, and ourselves censured for them.  
3. The same consideration will make us to yield a ready obedience to the word, and to suffer ourselves to be moulded and framed by it, when it prescribeth us a duty to be done. This is so reasonable, that Balaam against his own mind acknowledged it to be right; Must I not take heed (saith he) to speak that which the Lord hath put into my mouth? Num. 23.12. And so, if we consider that it is God who speaketh, it will cause us to think ourselves bound to do, what he saith. For no Christian is so shameless, that will say, that he will not do, what God doth command. And therefore we may observe, that when men are resolved not to obey, they will rather deny that it is God's word that is brought unto them, then that it is their duty to obey his word. So the Jews did; when jeremy at their request had enquired of God for them, and told them in God's Name, that they should abide in their own Land, and not go into Egypt; they being resolved that it was more expedient for them, to go then to stay, told jeremy to his face, Thou speakest falsely: the Lord our God hath not sent thee to say, Go not into Egypt, to sojourn there. jer. 43.2. And so among us, no man that professeth to serve the true GOD, will plainly deny submission to his word. The sum of all is, that if we bring with us, a due respect to God and his word, it will make us attentive, when we hear; and patiented, when we are reproved, and obedient when we are commanded that which is our duty to do.  
[II.] The next thing, in which we are to show reverence in the time of hearing, is a dutiful behaviour in the outward man. For even among men, if boys play the boys among their fellows, that is, if they be waggish and bold and presumptuous before their equals; no man will greatly regard it. But if they should do so before their Master's face, it were irreverence and rudeness not to be borne with. And we ourselves in our own houses, where we are among our equals and friends, may use that liberty both of speech and behaviour; which would savour of contempt and disrespect, if it were used in the presence of a Noble man, or of a Counsellor, or of a Prince. And so when we come into GOD'S presence; more soberness, and more modest and awful behaviour will be required of us, then is necessary, when we are at home, or abroad among our neighbours. And therefore when we come to hear God speaking unto us; we must have a care, that we do not by our gesture, bewray an undutiful respect to God or his ordinances.  
For better observing of which duty, I shall point at some such rules, as I find to have been either required or observed amongst God's people: that out of them every man may select such directions, as may be useful and expedient for himself.  
I. First then, I find in God's book, that when God appeared to Moses, being now to reveile his Law unto him, he first of all commanded him, Draw not nigh hither; put off thy shoes from off thy feet: for the place whereon thou standest, is holy ground. Exod. 3.5. And so the Angel, that appeared to joshua supposed to be Christ the second person in the Trinity, commanded him; Lose thy shoe 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 near the place, where God appeared, but keep distance, 
Calceos exuere jubens admiratione & metu ad humilitatem ipsum crudit & format. Calvin, in Exod. 3.5. & Jos. 5.15.  like the Publican, who stood afar off in the lowest part of the Temple. And secondly both Moses and joshua are commanded to put off their shoes. The meaning whereof (saith Calvin) is, to instruct and frame them to humility and an awful fear. For as we pull off the glove, when we salute our friends and take them by the hand, in token of our observance toward them; and as country people and servants, who go in pattons in the street, do in good manners put them off, when they come into a Citizen's house of any note: so in those eastern countries, where Moses & joshua dwelled, they were used to put off their shoes, in token of reverence and respect, when they came into place, where their betters were. And therefore, when GOD said to Moses, Put off thy shoes, he meant to teach him his duty towards his LORD; as we, when we bid a Child put off his hat, & make a leg, do mean to teach him good manners towards his betters. (2.) We may consider in the Text, what the reason was, why this outward carriage 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 joshua stood, more holy, than any other places in the country; 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 only reason hereof was, because God appeared there, and shown tokens of his presence. And hence we 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 sanctify a place, there we ought to declare our humility and dutiful respect by external gestures of reverence, and by decent behaviour and carriage.  
Secondly, I find, that when God was to appear on mount Sina, there to deliver the Law to his people; he first commanded to sanctify them, and that they should wash their clothes. Exod. 19.10. The meaning of which ceremony was, partly to admonish them of the purity of heart, required when we come into God's presence: & partly to teach them, that they ought to come decently & in a comely manner, lest they might show neglect of his presence, if they came in a sluttish or unsemely sort. And therefore, as joseph when he was to go before Pharaoh, shaved himself, and put on other apparel: so we ought to come into God's presence in grave and comely attire, which may beseem godliness, neither rudely like clowns, nor finically like wantoness. A note not unfit to be thought on by our sober maidens, who come both into God's house, and unto God's board, with bare breasts and naked arms and long locks, and such lose behaviour, as either beseemeth Ruffians alone, or no Christian at all.  
Thirdly, I read of Constantin the Emperor, 
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 he were once and again entreated to sit down; he still refused it. The reason whereof was, because as himself said, [Nefas est, institutis de Deo disputationibus, negligentes aures praebere.] It is not lawful, when things concerning GOD are in handling, to be negligent in hearing. And the like custom do I find to have been used by many others in ancient time: but neither was it observed generally by all, nor do I require it as necessary, of any. Only thus much I observe, that holy and devout men, have been zealous to show reverence in God's service, by every behaviour that fitted the purpose.  
Fourthly, I find 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 God's word to smile in secret, or to look about, or to lay one leg over an other, or to whisper in their fellows ear, or to look sour, as if somewhat displeased them, or to lean and lie on one side, 
Nigron. in Reg. common. 2. nu. 57 pag. 167.  etc. And surely even in these lesser things, there is a decency to be used in our outward carriage; at lest so fare, as that nothing appear, which may bewray either dislike of the Preacher, or disesteem 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 God's service, lest they should be superstitious and Popish. There be men, that dare not kneel, when they receive the holy Sacrament, nor put off the hat, when they pass through a Church, nor kneel down and make a private prayer in a public 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 show how they detest superstition by avoiding all helps and expressions of religion.  
2. We have hence a ground of exhortation for ourselves: & it is this, that according to the rules of Scripture, which require reverence in the outward man; & after the example of holy & godly men, who have observed those rules with diligence and zeal: we also, (as occasion shall be offered) would show our esteem of God and his word by seemly behaviour, and gestures of reverence and humility. Where notwithstanding, I will press no man's 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 kind of freedom, and as occasion and reason shall require. Only thus much I may boldly say, and (as I suppose) with the good leave of all that are well in their wits; that look what modesty and signs of reverence we would use before a temporal Lord or Prince: so much at least is due to him who is King of Kings, & Lord of Lords. And if any will show but a like reverence to God, that he would show to his Prince, I will think him more devout, than most men among us are at this day.  
3. The third and last duty, by which we ought to show reverence, is an awful quietness 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 show their respect to their Betters. job saith of himself, while he was in prosperity; The young men did see me, and hid themselves; the aged rose and stood up. The Princes refrained talking, and laid their hands on their mouth. The Nobles held their peace, and their tongue cleaved to the roof of their mouth. job. 29.8, 9 And each man of discretion, if he be before them, whom he honoureth, will be sparing of his speech, unless either the command of his Superior, or the present occasion do require it. And still in the presence of his Betters, he is careful lest by hard treading, or loud speaking, or any noise making, he should breed disturbance, or seem to neglect them. This, reason instructeth men to do in their conversing among men: and much more to do the like in holy Assemblies, where they have to deal with God. The Turks out of the common notions of reason, 
(a) Summo silentio verba praeeuntis Sacerdotis excipiunt— Sic verò stabant immobiles, ut in illo solo defixi, aut ibidem succrevisse viderentur. Nulla tussis, nullus screatus, nulla vox, nulla circ●acti capitis aut respicientis motus. Sacerdote Mahumetis nomen pronunciante, pariter unà omnes capita ad genua usque summittebant, etc.  are very observant of this rule. Busbequius, a learned and wise Statesman who was Ambassador in Turkey, for diverse years; telleth of the Turks, that they heard the priest reading their service, with great silence:— that they stood so unmooveable in their place, as if they had been fastened in the ground: there was no coughing, nor no spitting, nor no voice, nor any either turning of the head, or looking back. When the priest pronounced the name of Mahomet, all of them at once bowed down their heads to their knees. When the name of God was spoken, they fell upon their faces, and kissed the ground. And in a word, they pass their service with great ceremony and attention. 
Busbeq. ep. Ture. 3. pa. 266.  For if they do but scratch the head with a finger, they think all their devotion is lost. And that no man may think that this was a curiosity in those that believe not: Cassian an ancient and learned Writer of the Church, doth relate the like rites and ceremonies of reverend behaviour to have been used by religious Monks in his time. For speaking of a certain Covent, wherein were divers thousands together; he saith, that when they met at their solemn prayers, 
(b) Tantum a cunctis silentium praebetur ut quum in unum tam innumerosa fratrum multitudo conveniat, praeter illum, qui consurgens Psalmum decātatin medio, nullus hominum penitus adesse credatur: ac precipuè quum consumma tur oratio in qua non sputum emittitur, non exscreatio obstrepit, non tussis intersona●, non oscitatio somnolenta dissutis malis & hiantibus trahitur, etc. Cass. Inst. li. 1. cap. 10. pag. 31.  such was their silence and still behaviour, that in so innumerable a multitude, beside him who said the Service, no man seemed to be present, and more especially in the concluding prayer, in which no man did spit, or hawk, or cough, or gape, or yawn, as one that were ready to sleep. And if any man did chance to transgress this rule of quietness and silence, they held him guilty two ways: 1. [quòd orationis suae reus sit, quòd eam videlicet negligenter offerat Deo] that he forfeited the fruit of his prayer, because he offered it up to God in a negligent manner: and (2.) [quòd indisciplinato strepitu, alterius quoque, qui forsitan intentiùs orare potuit, intercipit sensum] because by a rude and unmannerly noise, he did disturb the devotion of his fellow, who might have prayed with more fervour. This was the silent reverence, that was used in those days.  
But, Lord, how unlike are our days to the former times? Men are now so far from showing such reverence to their God in his Service, that they forget all civility and good manners to their neighbours,. Men and women, I mean, who by clapping their Pew-doores, and sometimes by redoubling the knock, do so disturb the Assembly, that neither the Minister can be heard, nor the people proceed in their devotion. Beside, the manner of such uncivil people is, to come to Church, when service is half ended; (for they have more devotion to their beds then to their prayers:) and indisciplinato strepitu, with this rude knocking, they tell all the Congregation, that they come to serve GOD, when a great part of his service is ended. It is pity, but some discipline were presently exercised on such men and women. If a child trouble the Congregation with crying, the Nurse carrieth him out of doors: if a dog disturb them with barking, the Sexton lasheth him with a whip: and if men and women, who ought to have more both discretion and religion, do in as rude a manner disturb God's service, I see not why they should go away without correction. But those, which are well minded toward God and his service, will I hope, upon this intimation amend it.  
III. The third and last duty to be performed in the time of our hearing is to use wisdom for fitting that which is said, to our own advantage. And for that purpose three rules are to be observed.  
1. Rule. We must care for nothing in a Sermon, but that which may do us good to salvation. The proofs hereof are these.  
1. Proof. The end of all preaching is the profiting of our souls in grace, and furthering them by grace towards eternal glory. For first God himself, who is the Lawgiver, professeth of himself; I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way, that thou shalt go. Is. 48.17. He meaneth, that the things which he teacheth in his word are profitable; and if men would follow his direction, he would lead them in a way, that would be for their good. 2. CHRIST our LORD, who is the great Prophet of the Church, he saith of himself also; The Spirit of the Lord is upon me; because he hath anointed me, to preach good tidings to the meek, he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, etc. that they may be called trees of righteousness, the planting of the Lord. Isa. 61.1, etc. I note two things (1.) the matter of Christ's Preaching, and that was, good tidings, the binding up of the broken hearted, etc. all which are things belonging to our redemption and salvation: and (2.) the end of his Preaching; and that was, that men might become trees of righteousness, etc. He meaneth, that like good trees they might be fruitful in good works, of holiness, and upright living. All which imply a profiting in grace and obedience: 3. Solomon the wise preacher of Israel, saith, the sum and end of all his Preaching, and of men's hearing, is this, Fear God and keep his Commandments. Eccles. 12.13. 4. Paul the Apostle of the Gentiles, saith, that God sent him to the Gentiles, to open their eyes and to turn them from darkness to light, and from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among them that are sanctified. etc. Act. 26.17, 18. And finally, to save labour in reciting of particulars, the Apostle hath told us in the general, that God gave to his Church, Apostles, and Prophets, and Evangelists, and Pastors, and Teachers: and all for the perfecting of the Saints, and for the edifying of the body of Christ. Ephes. 4. 11, 12. By this it appeareth that the end of all Preaching is the good of men's souls: and from hence it followeth, that therefore men in hearing the word preached, should seek nothing but that which may further their salvation.  
2. Proof. It is a special property and virtue in God's word, that it begetteth faith, and worketh grace, and doth help men's souls to salvation. S. Paul saith of it, that it is the power of God to salvation. Rom. 1.16. Where he doth not only say, that it is useful, but that it is powerful to bring men to salvation. S. james saith, that the ingraffed word is able to save our souls. james. 1.21. where (1.) he calleth it, the ingraffed word; meaning that the word must be rooted or settled in our heart: and (2.) he saith, that it is able to save our souls, if it be thus settled within us. S. Peter also to the like purpose, Desire the sincere milk of the word, that ye may grow thereby. 1. Pet. 2.2. Where he saith two things of God's word, (1.) that it is like milk, to nourish God's children in grace: and (2.) that if they desire and suck in this milk, it will make them to grow in goodness, till they become strong men in Christ. And to the like purpose it is also, that S. Peter said to his Master, Thou hast the words of eternal life. joh. 6. 68: and that the Angel said to Cornelius, that Peter should tell him words, by which he and all his house should be saved. Act. 11.14. And by this it appeareth, that the use and virtue of God's word, is to work grace, and procure salvation: and hence also it followeth, that they who would make a right use of God's word, must seek for grace and salvation by it.  
Thus the truth of the rule is confirmed: and if it be duly observed, it will rectify two errors amongst us.  
1. Their error, who, so that their ears be tickled, and their fancies pleased, do think they have gained enough by a Sermon. Of such men the Apostle did prophesy, when he said; The time will come, when men will not endure sound doctrine: but after their own lusts shall heap unto themselves Teachers, having itching ears; and shall turn away their ears from the truth, and shall be turned unto fables. 2. Tim. 4.3, 4. In these words there are four things said of these men. (1.) That they would not endure sound doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as the former Translation rendered it, wholesome doctrine. By which word is implied, that as that is wholesome meat, which breedeth good nourishment, and maintaineth health: so that is good doctrine, which nourisheth the soul, and preserveth it in spiritual health and vigour: but such doctrine these men would not endure. (2.) He saith of these men, that after their own lusts, they would heap unto themselves Teachers. He meaneth they would delight in variety, but of such only, as pleased their own . (3.) He saith, that these men would have itching ears. He meaneth, that as when the flesh itcheth, men take pleasure in having it rubbed: so these delighted in such speeches and doctrines as fitted their own fancies. (4.) He saith, that they would turn away their ears from the truth. He meaneth they were not contented with God's word, so as it is plainly delivered for their instruction; but so as it is devised by their own Masters, & fancied by themselves. This the Apostle did foretell of the later times. Which prediction doth so suit with our times, that as our Saviour said of an other prophecy, 
Luk. 4.21.  This day is this Scripture fulfilled in your ears: so I may say of this prophecy, In these days is this Scripture fulfilled among us. For now (if ever) is the time that men have itching ears, and heap to themselves Teachers after their own lusts. For some men's ears itch after Novelties and curiosities: & if the Preacher tell them of some outworn antiquities of elder times, or some present rarities in the newfound world, this will tickle them with delight; & please them like the Athenians, whose delight was to speak and hear news. And some men's ears itch after a curious phrase, and fine composed sentences, and pretty jirks of wit: and if a Preacher phrase it in good words, and flourish it in Rhetorik, and some turnings of wit; he is the man, that pleaseth to admiration. And some men's ears, do itch after controversies and questions of the time: and if the Preacher rail against that side, whom they dislike; that is melody to their ears, and contentment to their minds. And lastly (to forbear more instances) there be men, whose ears do itch after calumnies against the State, and reproaches against our Church government; and if a Preacher shall gird at our Ceremonies, and glance at our Bishops, and cry out of Popish rags and Relics of Rome; this maketh their hearts to leap within them, & to honour that man above his rank and without reason. Though otherwise he be a lewd and scandalous liver, yet this one virtue, as they esteem it, shall cover all his other vices and sins. No sin can cast him out of these men's grace & favour; so he be true to the faction. But when all is done, if ye should ask any of these itching Hearers, what they have gained in godliness by the Sermon, which they so much commend; ye will find, that they cannot give any account of any grace furthered in them, nor of any sin mastered or diminished, or of any thing else, by which they may be bettered towards salvation. Those that fear God, and desire their own comfort, let them hence take this rule with them, that whensoever they are pleased with any passage in a Sermon, they do presently ask their own souls, wherein that passage hath or may profit them in obedience and a godly life: And if it no way further them towards heaven, it is no way worth their hearing or acceptation. It was an itching care, & not a religious mind, that made them take pleasure in that passage.  
2. This Rule duly observed will rectify an other error, namely the error of them, who, if they find their affections warmed and their zeal stirred up within them; though they cannot tell why or upon what ground, yet than they think they have made a good market that day. But this may prove a deceitful fancy, which had need to be corrected. For Quintilian, a man both wise and well experienced in things of this kind, hath long since observed, that among Orators, (and they were of like condition in the Commonwealth among them, that Preachers are now in the Church among us,) the unlearned were many times best esteemed: and he spendeth a whole 
(a) Lib. 2. cap. 12. pag. 108.  Chapter in discovering and setting down 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 frons interpretatur, saepe, quod nesc●t; & quum aliis persuaserit, sibi quo que usurpat scientiam, etc. N●hil tam facile, quam vilem plebeculam & indoctam Concionem linguae volubilitate descipere, quae quic quid non intelligit, plus miratur. Hieron. Epist. 2. add Nepotian. pag. 16. Vide etiam Jul. Nigronum in Regulam 2. common. num. 67. etc. pag. 175.  It is the fashion of unlearned men, (saith he) by volubility of tongue, and celerity in speaking, to raise an admiration of themselves amongst the rude multitude. A bold face will oftentimes teach that which himself doth not know; and when he hath persuaded others, he usurpeth to himself the praise of learning.— Nor (saith he) is there any thing more easy, then to deceive the base 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 marvel, if the rude multitude do mistake in judging of a Preacher: they do so in matters that are more plain, and more near to their capacity and apprehension. We see it every day, that an hornpipe or a morris dance, and such country music, doth please the common sort more than any exact and artificial music can do: & that those strokes & tunes, make them to leap, & frisk, which would make a sober and skilful 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 mouth 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 music, & dance after this pipe. By all this I mean not to disable the gifts of any, nor to censure their form of teaching, that may do good to God's people. Only I advise every wise Christian, not to esteem of a Sermon by the delight that himself or others of the vulgar sort, do take in the utterance of it. And I desire that instead thereof they will rather consider, what increase of godliness 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 spiritual profit to their souls; I hinder not, but with great reason they may esteem such a form of teaching. But if they can give no account of their profiting in godliness; I can give no approbation of their vain censures.  
2. Rule. The second rule which wisdom requireth to be observed in the time of our hearing, is that we select and single out such instructions, as do more especially concern our own practice: and take more special notice of them then of others that concern us not so nearly. For the mind of man is of a finite nature, & cannot observe all things with like exactness and attention: and our memories are feeble and frail, and cannot treasure up every thing that is spoken. And therefore whatsoever ability and strength of mind and memory we have; we should husband them in the best manner, and for our best advantage. And so we shall do, if passing by things, that be impertinent, and sliding through points of lesser moment; we fasten our minds upon such lessons and observations, as do more nearly concern ourselves. In the use of this rule, the Prophet hath gone before us, and shown us the way. He being to instruct the Priests in things of their duty, beginneth with this Preface; And now, O ye priests, this commandment is for you. Mal. 2.1. And so, if the Preacher tell Householders of their duty to their sons and servants, he that is a master of a family, presently should say with himself, This commandment is for me. And if the Preacher speak of the duty of servants to their masters; he that is a servant, should say, This commandment is for me. And if he insist on the duties of married Couples, the husband should say, This commandment is for me; and the wife should say, That commandment is for me. And if he preach of true dealing in bargaining and contracts; the merchant, and the shopkeeper, and the Artificer, and the Customer, and every man almost may say, That commandment is for me, and to me it belongeth. And in a word, every one, that heareth any rule, that concerneth himself, should make application of it to himself: that that which is his for the duty, may be his for the practice also. Thus we see all sorts of men, that have care of their own state, do use to do in things of this life without any teaching. If they hear of any medicine, that is proper for an infirmity of their own; 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 pass over many other better rules in their kind, only because they are not so proper for their case and condition. And again, if a man read the book of Statutes, and find a Law which concerneth his own Lands, or his own dealings: he will either fold down a leaf, or mark the place in the margin, or transcribe the words in a notebook; that it may be in readiness, 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 ourselves in special, we should consider wherein and how it may stead us: and this consideration will be as a mark set upon it, to keep it in remembrance. For if we should forget the rule itself, yet the very application of it to ourselves, will put us in mind of it. But as for other things, which are not useful and proper for us, we may pass them over with less care and attention. For example, if we hear some instruction, which we had learned as fully before, we may let that pass, as having no need of it. And if we hear somewhat not useful for sanctification and a godly life; we may let that go, as not worth the noting, when better things are in place. And if we hear good instructions that are useful for others, but concern not ourselves; we may dismiss them also, as not pertinent to our purpose.  
In some such manner as this, we may single out such lessons as are proper, and pass by those, which cannot further to a good life. And this condemneth the practice of two sorts; (1.) of them that busy themselves about trifles, and things of no worth: and (2.) of them, who trouble themselves about other men's duties, not pertinent to themselves.  
1. They are to be condemned, who busy themselves about trifles or frivolous things; and by entertaining them do exclude things of better worth. Such are they, who are more affected with the Ministers wearing of a cap, or a surplice, or an hood, than they are with their own duty of obedience to Governors, and of just dealing with their neighbours, and of keeping the tongue from slandering and deriding of their betters. Such men, if they hear any word against a Ceremony, or against a Bishop; they mark and mind that, and clap hands at it for joy: when they can hear threatenings against hypocrisy, and self-love, and uncharitable censurings (sins too ordinary with such people) and yet are no whit moved at the matter. 
(a) Plutar. de Audit. pag. 43.  Plutarch telleth of one, who being sick of a consumption, came to a 
(b) Philotimus.  Physician to ask counsel for a sore finger: the Physician perceiving that he was dangerously ill of his consumption; answered, [Non est tibi, amice, adversus reduviam opus medicínâ] My friend, you have no such need of physic for a finger: it is your lungs, that may endanger your life. And so I may say to these men, There is no such danger to your souls, from a Minister's surplice, or hood: Your danger is from your own sins, your pride, and self-love, and overweening of yourselves, with despising of your equals, and slandering of your betters, etc. Cure these diseases first, and then we will hear you, if ye have any thing to say that may discover a fault in our Ceremonies. The conclusion is; They that will profit by hearing God's word, must single out such things, as may help to amend their lives.  
2. They are justly condemned also, who busy themselves about impertinent matters: things which either concern not themselves, or are above their reach and capacity to understand. In this sort S. Peter offended. He when our Lord told him, what conflicts himself was to undergo for his Master; presently, leaving his own business, enquired concerning john, Lord, what shall he do? But our Lord checked him for it: If I will that he tarry till I come, what is that to thee? follow thou me. joh. 21.21, 22. And such a one was he that would needs know, what God was a doing, before he made the world: to which busy question an ancient Father gave a witty and wise answer, which was [Alta scrutantibus gehennas parabat,] he was making hell for them that pry into his secrets. 
August. Conf. lib. 11. c. 12. pag. 74.  And such like were those Monks, of whom we read, that they asked Copres an holy and devout man, concerning Melchizedech, who and what he was: to whom Copres, 
Rosw. in vitis Patrum, lib. 5. cap. de Humilit. num. 24. pag. 623.  [tundens tertiò os suum] smiting himself three times on the mouth, said, [Vae tibi Copre, etc.] Woe to thee Copres, which neglectest the things, which GOD hath commanded thee to do; and searchest after those things, which he never required at thy hands. He meant by a figurative applying of their fault to himself, to tell them how dangerous it is, to be busy about unnecessary things. And so if any of us shall mark and inquire into the duties of other men; What the duty of the King is in ruling of his people, what the Bishops in ordering of the Church, what the Ministers in preaching of the word, or what the Magistrates duty is in doing of justice; we may say to him, What is that to thee, who art a private man? do thou learn & do thine own duty, and let other men alone with their places, that concern thee not. Again, if any man shall busy himself about the orders of Angels, and the degrees of glory in heaven, and of the acquaintance that the Saints have, one with an other in an other world: we may bid him first learn what God teacheth him for his salvation; & when he hath learned all that, than he may have leave, to inquire about needless things.  
3. Rule. The last rule of wisdom in our hearing is, that if any sin be reproved, or any judgement threatened, we should be suspicious of ourselves, lest we may be the men: and in an holy jealousy, apply every thing to ourselves, that reason will permit. For even in things of this life, Salves do not heal, unless they be applied to the wound; nor medicines do not cure, unless they be received by the Patient; nor meat doth not nourish, unless it be taken down into the stomach. And so it is here: Reprehensions and comminations and caveats against sin; they do not humble the sinner, nor work repentance and wariness, unless they be applied to the diseased and crazy soul. This is apparent in the example of David. Nathan being sent to him to reprove him, he first told him a parable, and under it described his sin; but David passed over this, without once thinking on himself, who was aimed at in that speech. But when Nathan once had said, Thou art the man. Thus saith the LORD, etc. then David remembered his fault, and said, I have sinned against the LORD. And so he repent, and asked and obtained pardon. 2. Sam. 12.1, etc. Thus it was with David: and so it is, and will be with us also. If sins be spoke against in general only, that worketh seldom times any remorse: but apply them to the conscience; and that worketh repentance & amendment of life. Application then is most necessary. But it may not be expected, that always it should be done by the Preacher, as here it was done by the Prophet. For sometimes he can not do it, because he knoweth not the particular sins, whereof each man is guilty, and to be admonished: and sometimes he may not do it; because, if he should point out men in the pulpit, he might rather offend the Assembly, then amend the sinner; or, he might shame him, rather than reform him. Such applications by the Preacher may be useful in private, as nathan's was: but what good may come by personating men in public, I cannot conceive. Seeing then that the Preacher cannot, or may not make this application: wise hearers must help him, and make the application themselves. If he tell them from the Apostle, 
Hebr. 13.4.  Whoremongers and adulterers God will judge: they, if any among them be privy to himself of this sin, must say within himself, I am the man, that have sinned in this sort, & am guilty of that judgement. And if He preach against fraud and oppression, and press upon them, that of the Apostle, Let no man overreach or defraud his brother in any matter, because the LORD is the avenger of all such. 1 Thes. 4.6: they if guilty, should say, I am the man, and mine is that judgement. And if He preach against drunkenness and good fellowship, and tell of that threatening of the Prophet, Woe to them that rise up early in the morning, that they may follow strong drink, that continued until night, till the wine inflame them. Isa. 5.11: they should say each man for himself, I am the man: I have made the fault, and I deserve that wo. And so should we do in all other the like cases: still help the Preacher, by bringing that home to ourselves; which he setteth before all his Hearers, that they may pick out that which they have need of.  
Thus I have gone through the rules; every wise man may make use of them, as occasion serveth: and either add more of his own unto them, or place others that are better in their room. God grant us of his grace, that we may conscionably use all such helps, as he doth prescribe us for our spiritual good: that by them, & his grace accompanying them, we may in the end attain to his glory. Amen.   

CAP. XIV.  
Duties to be performed after our hearing.  
Cap. 14 HAving hitherto spoken of the two first sorts of duties; I come now to the third, namely duties required after our hearing is ended. And for this purpose I have not many rules to insist upon: this one shall suffice.  
He that will profit by a Sermon, shall do well, after the Sermon is ended, to call to mind what he hath heard, & then to consider of things more distinctly and with more leisure. For in the time of our hearing, because our minds must go along with the Preachers tongue, we want time to pause and consider and weigh what we hear: the most that we can do, is but to think and consider, which of the things delivered, may be fit for our use. The hammering and the fitting of them, is left for afterward, when we may have more time to sift and examine them more exactly. This course wise men use to observe in other the like cases. When they read things in haste, they fold down a leaf or make a mark in the margin of the book, that they may read the place over again at more leisure: & when the time & occasion serveth, they consider of those remarkable passages. And so after we have heard the word preached or read, and have marked out for ourselves, those which seemed the most useful sayings: it will be profitable, to take a time to think on them again in our private houses. This the Learned think was resembled by that of Moses his Law, where those beasts, are only allowed for clean beasts, which did chew the cudd. Levit. 11.3. So 
(a) Auditor verbi fimilis esse debet animalibus, quae ob hoc, quia ruminant, munda esse dicuntur. Prosper. senten. ex August. nu. 193.  Prosper, The Hearer of GOD'S word ought to be like to those beasts, which because they chew the cudd, are therefore said to be clean. And like unto such beasts good Hearers are in two things. 1. Because, 
(b) Quum audit, fit similis edenti; quum verò audita in memoriam revocat, fit similis ruminanti. Prosp. ibid. and, In ipsa ruminatione, in qua significat Deus munda animalia, hoc voluit insinuare, quia omnis homo, qui audit, sic debet in cor mittere, ut non piger sit ea cogitare: ut quando audit, similis sit manducanti; quum autem audita in memoriam revocat, & cogitation dulcissimâ recolit, fiat similis ruminanti. Ruffin. in Psal. 45. in fine, pag. 107. Vide Chrys. hom. 21. ad populum Antioch. in principio, pag. 263.  as those beasts, while they eat, do let down into the maw, the meat half chewed; and after they have done eating, do draw it up again into the mouth, and grind and chew it better: so men must first hear, and afterward recall and consider what they have heard: the first whereof is like the first eating of the meat, and the later is like the chewing of the cudd. Secondly, good Hearers are like such beasts, because, as the beasts, which ruminate or chew the cudd, are reckoned for clean beasts; so GOD doth approve and allow those men, which first hear, and then ruminate and consider what they have heard. This practice is further proved to be good, 1. from grounds of Scripture, and 2. from the benefit which we may reap by it.  
I. From grounds of Scripture. For in them we find, that after S. Paul had given instructions to Timothy concerning his duty, he addeth for conclusion, Meditate on these things. 1. Tim. 4.15. &, Consider, what I say, and the Lord give thee understanding in all things. 2. Tim 2.7. And so David often professeth of himself, that his practice was to meditate on God's word. Psalm. 119.15, 23, 48, 78, 148: and setteth it down as a note of a blessed man, that he doth meditate in the Law of the Lord. In like sort it is said of the blessed Virgin, that she kept all the things that were spoken to her by the Shepherds, and pondered them in her heart. Luk. 2.19: and ver. 51. after our Saviour's disputing with the Doctors, and his answer concerning the doing of his Father's business; it is said, that she kept all these sayings in her heart: Meaning, that she noted and marked them, when they were spoken, and afterward laid all together, & considered the purpose of God in them for man's salvation. By all this we see, that holy men of God have not contented themselves with bare hearing & reading of God's word; but have meditated and considered of it afterward with more leisure. Now of all the times that may be employed about this service, none is more fit, then within a little while after our hearing. And this time is therefore most useful; partly, because the memory is then most fresh, and best able to give an account of what hath been heard; and partly, because present meditation and consideration, will both confirm the memory, and prepare the heart for performance in the time to come.  
II. There is much benefit to be reaped by this practice. For,  
1. It will better our knowledge, and make us to understand things more fully and perfectly. For in hearing, many things escape us through haste, which afterward may be observed and understood in our second and more serious thoughts. For example, in our hearing, while we mind the particulars in several, the dependence and connexion of the parts, do many times overslip us, which upon a second review (especially time of consideration being allowed thereto) we may easily discern; and thereby understand the whole discourse more distinctly and fully. 2. In the Sermon or in the Chapter read, there may happen some hard words, and dark sentences, and deep reasons; which on the sudden we cannot, but with a little labour and meditation, we may apprehend and discover. 3. There are in every Sermon lightly some testimonies of Scripture, and some arguments from nature and reason, the soundness or emptiness whereof appear not for the present. For light reasons set forth with fine words, and a graceful delivery, do at the first please, yea, transport a vulgar Hearer: whereas if they were turned out of their Rhetorical coat, and shown in their natural feature, (as in the rehearsing of them by the Hearers, they will be;) then the vanity of them will bewray itself. And so on the contrary, many a sound argument, or solid reason, moveth not the hearers, when it is delivered; because they cannot on the sudden dive into the depth of it; which by after thoughts they may understand. From whence it is, that some men's Sermons, seem better in the repetition, than they did at the first hearing; because now they are better understood, than they were before. In these respects, whosoever shall imitate the commendable example of the Bereans, who when Paul had ended his Sermon, searched the Scriptures, weighed the allegations, considered the circumstances, and marked how every thing was proved and confirmed: that man will gain both an increase of his knowledge, and a confirmation of his faith, as the Bereans did; especially if he meet with a solid Preacher, such as Paul was. Let this then be the first benefit of recalling, what we have heard; it furthereth our knowledge and understanding.  
2. The second is, that it will be an help to our memory, fastening and imprinting therein, the lessons that were delivered. And this it will do, for these causes, and in these respects.  
(1.) The repeating of what we have heard, is a second presenting to our minds of those lessons and instructions which we have heard: and the oftener they be presented to the mind, the better they will be fastened in the memory; every act of the understanding working upon the memory also. And therefore, as the second blow driveth the nail deeper than the first did; so this second representing of things to the mind, and by the mind to the memory, will keep a better remembrance of what we have learned.  
(2.) The memory is hereby helped also, because in the first hearing the material points, were clothed & covered (as we may say) with many words of amplification and enlargement: which though they had their use for moving of affections, yet are some hindrance to the memory, which is less able to treasure up necessary points, when they are cumbered with so many circumstances. But in our after thoughts, when we consider again what we have heard, we may single out the bare matter from the Rhetoric, and lay the necessary points by themselves alone: and then they will not only be contracted into a narrower room, more easy for the memory; but beside, each thing will appear in its due order and place, which will help the memory to remember that, which otherwise it would have forgotten. For if it should forget the particulars, taken severally and apart, yet the very dependence and connexion that one thing hath with another, will help to bring all to remembrance. For conclusion of this reason, I consider that sentence of the Apostle; Therefore we ought to give the more earnest heed to the things that we have heard, lest at any time we should let them slip. Heb. 2.1. In these words, these things are considerable for our purpose. (1.) When he saith, We must give earnest heed, he meaneth that we must meditate and consider with diligence and care. (2.) When he saith, we must give heed to the things which we have heard, he implieth, that this intention of mind, and this heed that is required, is a thing that followeth after our hearing. We must [now] give heed to the things, which we have [formerly] herd. (3.) When he saith, We must give heed, lest we let them slip: he intimateth, that if we do not afterward heed what before we heard, we may quickly like leaking vessels, let all run out that hath been poured into us. And therefore, as I said before, that Attention in hearing, is like the plough that openeth the ground for receiving in of the seed: so now I may as truly say, that Meditation and recalling of what we have heard, is like the Harrow, which breaketh the clods, and covereth the seed sown, that it may be kept from the fowls of the air, that would eat it up. Thus this ruminating of what we have heard, helpeth to confirm the memory: and remembrance is so necessary for our profiting by the word; that without it all is lost, that was gained by our hearing. He that forgetteth what he hath heard, is like a man, that earneth wages, and putteth them into a broken bag: or like one with a weak stomach, who casteth up his meat, as soon as he hath taken it in: that is, all of them take pains without profit; because they keep not what they have gotten. The conclusion is, if we mean to profit by our hearing, we must recall what we have heard.  
Ob. But some perhaps will say, that their memories are frail, and they cannot call to mind that which they have heard: when they bethink themselves of the Sermon, they can remember nothing, or nothing to any purpose, that the Preacher did say.  
Ans. To these men I have three things to say.  
(1.) That men & women most times do lay the blame upon their memories, when indeed the fault is in their own negligence and carelessness. For even those men, who complain of weak memories, yet when they have made a bargain, can relate all the passages; and if they hear a play or an interlude, they can tell by heart the merry jests contained in it; & if ye tell them a story of their forefather's kindred, and their noble descent, this they can repeat over with readiness and perfect memory; and if ye should direct them to a treasure, that lay hid in a field, they would neither forget the place, nor the way that leadeth to it. Only, when they hear instructions concerning heaven and salvation, Here their memories fail them: and they can remember nothing. And what can be the reason hereof, but that their care of heaven is less than their care of the world? Tully, when some objected, that old age was forgetful, answered, [Omnia quae curant, senes meminerunt,] Olde men do remember all that they care for: never did any of them forget, where he laid his money, or what bargain he had made. And so I may say of these men, [Omnia quae curant, meminerunt,] they do not forget any thing that they care for: their money, their bargains, their pleasures; these things they can remember, and if they forget the instructions of GOD'S word alone, it is a shrewd argument, that they care but a little for them. Let them amend their affection to godliness and God's service, and then their memories will every day grow better, and will be as able to remember the things of God, as now they are to remember the things of the world.  
(2.) I say, It is true, that all men's memories are not alike good. For some men's memories are ill disposed by nature, others are weakened by sickness or old age, & others are deadened through intemperance and ill diet. And if any man be disabled by these or any other accident, so that indeed he cannot remember, what he doth hear; I must needs say that man wanteth a great help to godliness, which others do enjoy. But yet notwithstanding, if he do his endeavour, both for the helping of his memory, and for recalling to mind, that which he hath heard; he may comfort himself in this, that our God, whom we serve, is gracious, and will not require more of his servants, than he hath made them able to perform. But as the Apostle said of liberality, and almsdeeds, If there be a willing mind, it is accepted according to that which a man hath, and not according to that which he hath not. 2 Cor. 8.12: So it is true of all duties and good performances; if there be a willing mind so that we perform what we are able to do, God accepteth of our endeavours, though they be weak and poor in the performance. And therefore he or she who complaineth of a weak memory, should first take care, that the defect be not in his own negligence or disorderly carriage; as namely, because he did not attend, when he did hear; or because he doth not rub up his memory, and call it to account, after he hath heard; or because he did or doth entertain idle thoughts of by-businesses, when he should mind the instructions that were given him. And if the defect be not in himself, he may comfort himself in GOD'S mercy, which is nor denied to them, who endeavour to serve God in sincerity and truth.  
(3.) I say, It may be that a tender conscience may in this case think worse of himself, than there is cause. For perhaps he remembreth not the words, but he can remember the matter, and speak of it in a ruder phrase of his own; or perhaps he cannot remember any orderly process concerning the matter, but yet he can tell, that such a sin was condemned, and such a duty enjoined, by which he is persuaded to serve GOD better; or perhaps again, when he beginneth to think, nothing will come to his mind, & yet if one should question him concerning this or that point handled in the Sermon, or, if himself should have occasion to practise it in his course of life; he could then call to mind, that he had heard it and can tell now how to make use of it. And if there be but thus much, it is not to be accounted as nothing. Tender consciences, who disquiet themselves with fears for their disability of memory, may consider of a story related in the lifes of the old Fathers. 
(a) Quidan frater dixit ad Senem; Ecce Abba, frequenter interrogo seniores Patres ut dicant mihi comonitionem pro sa●ite animae meae, & quicquid dixerunt mihi, nihil retine●. Erant autem Seni duo vasa vacua; & dixit ei Senex, Vade & alfer unum ex illis vasis, & m●tte aquam, & lava illud, & effunde, & pone nitidum in locum suum.  The story is this; One of the fraternity came to the old Father; and, Father, said he, I do often desire of the ancient fathers some instruction for the good of my soul, and whatsoever they tell me, I forget all. The old man had two empty vessels, and bade him bring the one, and pour water into it, and wash it clean, and then pour out the water, and set it up clean in its place. Which when the young man had done accordingly, he demanded, 
(b) Quale est ex utrisque mundius? Respondit frater, Ubi aquam misi & lavi. Tunc Senex dixit ei, Sic est & anima, fili, quae frequenter audit verba Dei: quamvis nihil retineat ex his quae interrogat, tamen plus mundatur, quam illa, quae non requirit. Rosw. de vitis Patrum, lib. 3. num. 178. pag. 526.  Which now of the two vessels is the more clean? The young man answered, that into which I poured water, and washed it. And then the old father replied, So, my son, is the soul which oftentimes heareth God's word: though it remember not, what it hath heard, yet it is more cleansed from sin, than that soul that never came to hear at all. And so, if any man or woman among us have a weak memory, and cannot give so good an account of a Sermon, as others can do; they must do their endeavour to amend their imperfections, and if still they come short and fail of their desire, yet they may comfort themselves with this thought, that all is not quite lost, but somewhat sticketh in the mind, which though it appear not at the present, yet may do them good for afterward; as the vessel, into which the water was poured, was cleaner & moister, then that which stood dry, without any water poured into it at all. The conclusion of this point is, Let men do their hearty endeavour, and not frame excuses of weakness, when it is their own idleness and want of affection to the work: and then I dare say, that no man's or woman's memory is so bad, but though they cannot make any orderly repetition of their hearing, yet somewhat is laid up in them, which when occasion is offered, will show itself, and may direct them by a holy life to eternal glory. And thus much for the second benefit, which is the helping of memory or remembrance.  
3. A third is, Our recalling to mind after Sermon, what we heard in the Sermon-time, will be a means to better our judgement, and will enable us to fee, what passages are useful and profitable for a godly life. For if we think, that every passage in a Sermon doth alike profit us, as it doth please us, we greatly deceive ourselves. For in common experience we see, that fine and well shaped clothes, put upon a misshapen body do make him seem more handsome to a vulgar eye, than the comeliest man, that is clothed in rags. And so elegancy of phrase, and cadency of sentences, and lively expressions of the mind, especially being graced with comeliness of gesture also (which things are the ornaments and the attire of a Sermon;) do usually more carry away the ears and hearts of the vulgar, then sound rules and solid reasons possibly can do. But now, if a man would know, which of the two is the more personable and better proportioned man, he must strip them both out of their clothes, and then he shall see them such as indeed they be. And so, if our Hearers would know what is solid and substantial in our Sermons, they must turn them out of their attire of utterance and eloquence: and then they may see what profitable notes they contain, that may further a godly life. If there be any thing that may serve either to reform our manners, or to make us wiser to salvation: that is sound doctrine. But all other words or things, that some way or other further not this end, they are either but empty shows, or at the best but external ornaments. And if thus men desire to try and examine the goodness of a Sermon; nothing is more fit for that purpose, then is Repetition and after-consideration of what we have heard. For then and at such a time, the matter and substance of doctrines debated, will offer themselves with ease to a faithful memory; when the outward ornaments of eloquence and gesture will fail us, do what we can. And so, hereby we shall be enabled to see each limb, and each joint, and each sinew of a Sermon, in its native and and proper shape; so ourselves be careful to view and consider the parts thus dissected, and presented to the view.  
Object. But some perhaps will say. What? and do ye then condemn or debase eloquence and action, the graceful virtues of an Oration?  
Answer. I answer no, in no wise. I commend them and reckon them as graceful ornaments, that serve to beautify true doctrine, as I would commend handsome clothes that adorn a man's body. For as comely clothes put upon a well-favoured person, do make him more lovely and amiable to the Beholders; so eloquence and utterance, when they do attend and wait upon sound doctrine, do commend it to the Hearers, and may induce them to embrace it. This I acknowledge, as to be true, so to be a great virtue in a Sermon. But yet I would have men wise to distinguish between the clothes and the person of a man; or else they cannot discern his ability for each service. And so, much rather do I desire that Christians should put a difference between substance of doctrine and ornament of speech, the one being that which putteth life of grace into his actions, and the other only that which may move him to go on the faster in his way. The conclusion is, If any would judge throughly of a Sermon, he must do by it, as the Lacedaemonian did by the Nightingale. He having caught the bird alive, thought he had gotten a fine dish of meat, but when he had stripped her out of her feathers, he found a bare and a lean carcase: and then he gave this verdict of her [Vox es, 
Plutareh. Apoph. Lacon.  & praeterea nihil,] Thou hast a sweet voice for singing, but no meat to satisfy hunger. And so, when the feathers are pulled off, it may be discerned whether in a sweet tuned Sermon there be any thing else, beside a pleasant voice. And thus I have done with this duty of recounting useful things after our hearing.   

CAP. XV.  
General duties requisite at all times, both before and after, and in the time of our hearing.  
Cap. 15 THus I have run through the particular duties in right Hearing, in the several parts and sorts of them, before, and after, and in the time of Hearing: there remaineth only now to be considered the last sort, which is of general Duties, diffusing themselves through all those differences of time. And in this kind there are three duties to be observed.  
I. The first is, that we be real, and substantial, in all our performances, and not any where, perfunctory or formal; when we have to deal with God, an outside will not serve the turn: he requireth the heart, and will accept of no service, which is not sincere and hearty. And that our services in this business may be such, we must observe two rules.  
1. Rule. We must not think it enough to do the outward works, we must join true & hearty affections with them. For all outward acts, are but as the shell, or the rind, which covereth and preserveth the fruit from violence and harm: the inward affection of the soul, that is the kernel and the fruit of devotion. Now the shell and rind though they be of good use, while they enclose the fruit, yet are they vain, and of no worth or moment, when they are separated from it, and stand alone by themselves. And so it is with acts of God's service: if they be joined with inward affections of the heart, they both serve to express a godly zeal and to increase it: but if they be disjoined from hearty affections, they serve for no more use, than an empty shell and the bare parings of an apple: that is, for nothing but either for the fire or the dunghill. From hence it is that our Saviour condemneth the verbal prayers of the Heathen. When ye pray (saith he) use not vain repetitions, as the Heathen do: for they think they shall be heard for their much speaking. Matt. 6.7. In which words, our LORD setteth out the vicious prayers of the Heathen by two things: (1.) by their superfluity of words: and (2.) by their vacuity of matter. Their superfluity of words was, that they used much speaking and vain repetitions; that is, they prayed at length, while words were at hand; & when new words failed them, they went over their prayers again. (2.) their vacuity or emptiness of matter in these many words, is described two ways. (1.) In that it is said, they used vain repetitions. The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to speak as Battus did: and his manner of speech is set out by the Poet to be this: when one asked whether any cattles were driven that way, Battus in the Poet is said to make answer, that there were, and [sub illis Montibus, inquit, erant, & erant sub montibus illis] they went under those mountains, and under those mountains they went; idly repeating, what before he had said, which was foolish in the Speaker, and tedious to the Hearer. (2.) The emptiness of matter in those prayers is set out by another word, not much unlike to the former; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in English is word for word, much speaking, and in the sense importeth many words to small purpose. For if a man continue his speech long, as Paul did, when he continued till midnight. Act. 20.7, 9: yet, if he speak materially and to purpose, he is not to be esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man of many words: then only is a man said to use many words, when the words are more, than the matter doth require. And therefore the former Translation did render the place not unfitly, when it said, They think to be heard for their much babbling. The fault then taxed in these Heathens was, that they used empty words without matter and affection answerable thereunto. And so it will be our fault, if we pray without feeling, and hear without attending; or, if we turn our Bibles, and repeat Sermons without care to profit in godliness by them.  
2. Rule. In duties of hearing, and repeating, and conferring, we must not rest in the present work, or the transient act of these duties; as if we performed a service to God, because we hear, and rehearse, and talk of a Sermon: but we must refer all to future practice, and esteem them only so fare forth good, as they make us better; either wiser in our knowledge, or holier in our obedience. And therefore it is, that the Prophet describing the nature of right hearing, saith, 
Isa. 42.23  Who among you will give ear to this? who will hearken and hear for the time to come? In which words, (1.) when he saith, who will give ear, and who will hearken? he implieth that all should, but yet few do so; and (2.) when he saith, who will hear for the time to come? he meaneth that men should not content themselves with the transient action of hearing, which continueth no longer, then while the sound lasteth; but they must so hear for the present, that it may serve for afterward: namely, that they think on it, and consider of it, and put it in practice as occasion shall require. This is to hear for afterward: but if any, while he heareth, have some warm affections kindled in him, and after he is gone, think no more on it, or amendeth not his life by it; this man heareth only for the present, and doth not answer God's expectation, when he saith, who will hear for the time to come? And so in like sort, if a man note Sermons with his pen, and repeat them afterward with his family, and yet for most part insisteth upon empty words and idle allegations, which do not profit him or them in godliness, and neglecteth those notes, which might make them better: this man's writing and repeating are both alike of no value. But if further any shall abuse these holy exercises to countenance their factious meetings, and instead of meditating on God's word, do devise slanders against God's Church; these men turn duties of religion into occasions of sin. Let not my pen ever speak any word for encouragement in such an evil practice. The sum of all is, that if we will prove ourselves to be good Hearers of God's word, we must so hear, and so repeat, and so perform every duty required in this work; as that all of them may further us in God's service and an holy life.  
II. The second general duty is, that together with our own endeavours and performances, we join prayer to God for his blessing upon the work that we go about. For as David said in a like case, Except the Lord build the house, they labour in vain that build it; and, except the Lord keep the City, the watchman waketh but in vain. Psal. 127.1: so, except God assist us with his grace, we shall prepare ourselves in vain, and hear God's word in vain, and what we have heard, we shall repeat in vain: and nothing that we go about, either before, or after, or while we hear; can prosper, unless God give the blessing, and make it to prosper. Now the blessing of God is to be sought and obtained by prayer. S. james his direction is, If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him. jam. 1.5. In this Scripture we have first a precept, directing us to our duty, If any man lack wisdom, let him ask of God: and secondly a promise, assuring us of success, and it shall be given him: and thirdly, a reason drawn from God's nature, He giveth liberally to all, and he upbraideth no man with his gifts; and therefore he will be ready to give us that which we want, if we beg it of him in our prayers. And so, if any man lack (and who lacketh not?) either a prepared mind before hearing, or due attention in the time of hearing, or a firm memory after hearing, let him ask of God, who giveth liberally: and he needs not doubt but God will give what he doth ask according to Gods will. Upon this ground 
* Col. 10. cap. 10.  Cassian an ancient & Learned Writer, adviseth men, upon every occasion to make use of that prayer of David, [Deus in adjutorium meum intend: Domine, ad juvandum me festina.] O GOD make speed to save me: O LORD make haste to help me. Psal. 70.1. For this prayer fitteth every condition of man, as he declareth in many particulars, the sum whereof may be this. If a man be in any distress or danger, than he should say, Deus in adjutorium, etc. O God make speed to save me: O Lord make haste to help me. And if he be solicited by any tentation, than he should pray, O God make speed to save me, etc. And if he want any grace or blessing, them he should pray, O God, make speed to save me, etc. And if he have obtained any blessing or favour from God; for the continuance of that mercy, and his right using of it, he should pray, O God make speed to save me; O Lord make haste to help me. And what soever the occasion be, still this prayer will be seasonable and useful. Thus this holy man teacheth us, how to observe that rule of the Apostle, Pray without ceasing. 1 Thess. 5.17. This direction is applicable to this purpose. When we are preparing to hear GOD'S word, we should pray God, that he will prepare our hearts, and fit us for that service; when we are busied in the act of hearing, we should pray, that GOD will direct us to lay hold on that which we find useful for us; & after our hearing, we should pray, that GOD will bless our memories, to keep the good lessons, which we have heard. This to be a laudable custom, still to beg a blessing of God upon every endeavour of ours; no man, I suppose, will deny: only perhaps some man may doubt, how a man may pray in the time of his hearing, without hindering or interrupting the public and enjoined exercise, then certainly more necessary, than any private prayers or devotions. To this my answer is, that the Scripture itself, doth sufficiently direct us herein. There we read, that Nehemiah, when the King was talking and conferring with him, about the affairs of his people, and the state of the holy Land; yet saith of himself, So I prayed to the God of Heaven: and I said to the King; If it please the King, etc. Neh. 2.4, 5. By this we see that Nehemiah at the same time did both prey God for a blessing, and continue his speech with the King: which showeth, that while he was talking with the King about those weighty affairs of the Church, he darted up a jaculatory short prayer unto God, either that he would direct the King's heart for the good of his people, or that he would prosper the business in hand, or some such prayer to the like purpose. And hence we have direction in this case. When we hear an useful point, that concerneth us much, we may by a short prayer, desire God's blessing upon it, for our good, without hindering or diverting away our attention from any part of the Sermon. For example, if the Preacher commend any necessary duty unto us, we may pray for grace, to perform it: if he condemn any sin, by which we may be ensnared, we may pray for strength to avoid it: and if he dispute of any hard point, which is profitable to be known, we may pray for wisdom to understand it. And all this we may do without any hindrance to the public service or the exercise in hand. Nay, if we do thus at convenient times, and when the occasion doth require it; it will further us in that work two ways: (1.) it will obtain a blessing of GOD upon the present work, that it may do us the more good: and (2.) it will season our hearts with holy affections, and thereby prepare them for the performing of what they have been taught. Prayer then is useful at all times, both before we come to hear, and when we are in hearing, and after we have made an end of the work: and therefore my exhortation shall be that of the Apostle, 
1. Thess. 5.17.  Pray without ceasing; and that of our Saviour where he saith, that men ought always to pray. 
Luk. 18.1.   
For our better encouragement in which duty, we may consider the success and event thereof, in two known examples. The first is the example of Cornelius, of whom it is said, that while he was praying in his house, an Angel from heaven appeared unto him, and directed him to Peter, who would tell him what he ought to do. Act. 10.6: or, as it is Act. 11.14. would tell him words, whereby both he and all his house should be saved. An other example we have in Saul, afterward called Paul: Of whom we read, that after JESUS had appeared unto him by the way, and preached unto him the sum of the Gospel, he went into the City, and continued three days fasting and praying And then the Lord appeared to Ananias and said, Arise— and inquire in the house of judas for one called Saul of Tarsus: for behold he prayeth. Act. 9.11. Where (1.) we may note a commandment given to Ananias; Arise, go, inquire for Saul: it is a short speech including more in the sense, then appeareth in the words. He meaneth, that he should inquire for him, and having found him, should say and do unto him as afterward is expressed ver. 17. (2.) a reason, which moved God to bestow these favours upon him, and that is in these words; For behold, he prayeth. If Saul had gone his way, and neglected the vision that he saw, and the words that he heard from our Saviour's mouth, he might have continued without any further direction and help. But now that he prayed to God after the vision and the instructions of our LORD; 
(a) Act. 9.17. and Act. 21.14, 15, 16  God sendeth his servant, who both opened his eyes, and instructed him in the faith, and baptised him, and laid his hands upon him; and he was filled with the holy Ghost. The application from these examples to ourselves is this: If we set ourselves to prayer before hearing, as Cornelius did; and by prayer beg God's blessing after we have heard, as Saul did; we may hope, that God 
(b) Eph. 2.4.  who is rich in mercy, and such a one 
(c) Psal. 65.2.  as heareth prayer, will bless our endeavours, and prosper his ordinance, and send us such Teachers, as may direct us the right way to salvation and life.  
III. The last general duty is, that we be constant in our performances, whether they be to be used before, or after, or amidst our hearing. And by constancy in our duties, I mean two things: (1.) that we must not do them by spurts: and (2.) that we must not do them by halves. 1. We must not do them by spurts only, and when the toy taketh us; but we must perform them usually at the accustomed and convenient times. For those that come to Church now and then, at their best leisure, and now and then prepare themselves, and now and then recall to mind what they have heard; are like trewandly boys, which come to school one day, and stay away another. Among such scholars, I have seldom seen any, that ever learned his book to any purpose. And no marvel. For first he loseth a great part of the time in idleness, which others bestow at their book, and misseth many lessons, which his fellows do learn in his absence. 2. Such a trewandly boy is not disposed to learn, when he cometh to school; partly because his mind is upon his miching holes, where he useth to lurk, or upon the pastime that he hath spent his time in: and partly, because the losing of his ordinary lessons in his absence, doth rob him of much help, that he might have gained for the lessons which come after. For one lesson well learned, is a step and introduction to another; because there is a connexion and dependence among rules of the same Art. But surely, what ever the reason be, the conclusion is true, that a trewandly boy never proveth a learned man. And the same may be observed in the school of Christ. Those that come by fits only and hear, and repeat, and consider, when they have little else to do, lose many good notes and instructions, which others who are more diligent, do learn, and suffer many distractions of mind, when they are about the work, and are every way indisposed for learning of Gods Law. Thomas by being once absent, when CHRIST appeared to his disciples, lost a great measure of faith, which they gained who were present. Our LORD shown them his hands and his side, and used arguments of persuasion to convince them of the truth of his resurrection, and they believed it: but Thomas wanting these grounds of faith, remained faithless in that great point of our LORDS resurrection, as is expressed at large, john 20. And so, he that is absent, when he should not, may chance miss of those instructions, which might do him good to salvation: and he that neglecteth to use the means of profiting, when he hath fair opportunity for them; may lose that assistance of grace, that might guide him in the ways of godliness. Consequently he that is careful to thrive in grace, must continue in well doing, and not do good duties by spurts, and as his fancy leadeth him.  
2. He that will be constant, must not do his services by halves. So they do who in their private exercises, do out of idleness, and indevotion, curtal and abbreviat either their prayers, or their meditations, or any other useful exercise. But more especially they do so, who at times of public Service, do come, when part thereof is past, or go away before all be ended. Such men run into a twofold danger: one, that they do offend God by slighting of his service; and the other, that they may lose the blessing, which usually accompanieth the time of divine Service.  
1. They may anger God by a sleight esteem of his Service. For so the Prophet saith, Cursed be he, that doth the work of the Lord deceitfully, and cursed be he, that keepeth back his sword from blood. jer. 48.10. In this sentence we have two things. (1.) A Commination of judgement: and (2.) an application of it to the present occasion. The Commination is this, Cursed be he, that doth the work of the Lord deceitfully; the former Translation readeth it, negligently. The meaning is in both, the same. For he that doth God's work negligently, doth do it deceitfully also; because he giveth God but one part of his due, and keepeth back an other part from him; or for that he gives him a worse thing instead of a better. In which sense he is said to be a deceiver, who having a male in his flock, voweth and sacrificeth to the Lord a corrupt thing. Mal. 1.14. And in this manner Saul was a deceiver, when being commanded to kill all the Amalekites, he saved some of the best of them alive. 1. Sam. 15. And so Ananias and Sapphira were deceivers, when having offered to God all the money that the land was sold for, they kept back part for themselves. And in the same sense may every one among us be called a deceiver, who giveth God a part of his service, and keepeth from him some other part: or, who affordeth him part of the time, that is due to his worship, and depriveth him of the rest. Such a one is both a negligent workman, and a deceitful dealer with God. 2. The application of this threatening in the Prophet is this, And cursed be he that keepeth back his sword from blood. The meaning is, that God had now commanded a work to be performed against his enemies, the Moabites; which was to slay, and kill, and destroy them: and he that did not slay and destroy them accordingly, was he that did this work of the LORD both negligently and deceitfully, though he should pill, and poll, and impoverish them. The like application of this general rule is proper to this occasion also. The hearing of God's word, with the other duties belonging to it, are GOD'S work, which he requireth to be done in their time and season: and if any man do willingly and unnecessarily withdraw himself from any part, when he oweth to God the whole; he doth God's work deceitfully, and may fear the curse, that is denounced against deceivers in the Prophet.  
2. These men, who think to please God with a part of his due either coming too late to his Service, or departing from it too soon, do run upon this danger, that by their absence they may lose that blessing, which GOD hath appointed for that part of the service wherein they had no share. More particularly they may miss that prayer, by which they might have obtained the assistance of God's Spirit, or they may miss the reading of that Chapter which might have converted them to God from some evil way, or they may miss that passage in the Sermon, which might have done them good all their life long. In respect whereof, as he that cometh too late to his dinner, or is called away before his time, may chance to rise hungry or unsatisfied: so they that come too late, or departed too soon from divine Service, may go away destitute of that blessing of God which might nourish their souls with grace to eternal life. He therefore that will be a profitable hearer of God's word, must not carelessly neglect any part of God's service: wherein we may take for our pattern the example of Cornelius, a man much commended in the Scriptures. He, expecting the coming of S. Peter, who should tell him what he should do; did in the mean while, call together his kinsmen and near friends, and they altogether waited for the Preacher: and when Peter was come to preach the Gospel unto them, We (saith Cornelius) are all here present before God, to hear all things that are commanded thee of God. Act. 10.24, 33. Where (1.) when it is said, that Cornelius had gathered and called together his kinsmen and near friends; we may hence gather, that Cornelius thought it a special benefit, which he desired his chief friends might be partakers of, to hear the word of God preached by the Apostle. (2.) When Cornelius saith, We are all here present to hear, he giveth us to understand, that all the Hearers were present and met together, to wait for the Preacher before the Preacher came: there was not one, that came tardy, or after the exercise was begun. (3.) When he saith, we are all here present, to hear all things that are commanded of God to be said unto us; he implieth that they meant not to lose or miss any part of S. Peter's speech: there was not a man among them all, that meant to departed before all was ended. The like affection and diligence should be showed by every Christian. It is an argument of little devotion and respect to God's service, when we come slowly, and go away quickly, and think every hour too much, that is bestowed in this duty. But if we be ready aforehand, and stay till the full end, and hearken to every thing that God hath sent his servant to tell us; as Cornelius and his friends did: then we may hope, that as the holy Ghost fell upon them, that then heard the word, verse. 44: so God will give us his Spirit, to guide us in the truth, and to lead us by a holy life, to eternal glory: Which God grant for CHRIST'S sake. Amen.   
FINIS.