THE BORING OF THE EAR, Containing a plain and profitable Discourse by way of Dialogue, concerning 1. Our preparation before Hearing. 2. Our demeanour in Hearing. 3. Our exercise after we have heard the Word of God. Written by that faithful and diligent Minister of God's Word, Master Stephen Egerton, sometimes Preacher of the Blackfriar in London. ECCLES. 4. 17. Look to thy feet when thou comest into the House of God, and be readier to hear, then to offer the Sacrifice of Fools. LONDON Printed by William Stansby. 1623. To the Christian and benevolent READER. CHristian READER, though mine own Meditations have hitherto ever shunned the common view of the World, contenting myself with the private Approbation of mine own Charge: yet considering the general good that may accrue unto the whole Church of Christ, by these labours of my Reverend Kinsman, Master Stephen Egerton, I have ventured to commend them unto God's Church, being thereunto also entreated. I know, without my commendation, they will be worth your small cost in procuring, your little labour in perusing. For it is admirable to consider, that in these preaching and hearing Mat. 9 32. days, such faithful preaching, such frequent hearing, so many should yet be possessed as it were with a dumb 1. Cor. 13. 1. Devil, and all our Sermons to the most of men but as sounding Brass or a tinkling Mat. 11. 17 Cymbal. So we pipe, and no man danceth, we mourn and no man weepeth, we preach peace, but no man sorroweth for his sin. May Psal. 115. 6, 7. we not say of these, as David of the Idols, They have ears and hear not? or as our Saviour translateth that fearful commination against the despisers of his Word; Hearing they shall hear, and shall not understand, lest they hear Esa. 6. 9, 10 Mat. 13. 14 with their ears, and understand with their hearts, and be converted and healed. So to hear then, is to attend with the ear, to receive with the heart, to convert in the life and conversation, else our sinful souls can never be healed. And therefore this is the voice of the Spirit unto the seven Churches of Asia, He Reve. 2. 17. that hath ears to hear, let him hear what the Spirit saith unto the Churches. There are five sorts of ears that are not hearing ears. The first, is a dull Ear, when a man is either drowsy, or careless, or ignorant. The second, is a stopped Ear, as the Serpent stoppeth his ear against the voice of the Charmer. Such are our Recusants, and secure Persons, that will not hear, lest they should be thawed from their dregs, and so converted and saved. The third, is a prejudicial or sinister Ear: this man like Luke 10. Malchus hath lost his right Ear, and he comes as the Pharisee to Christ, to tempt the Minister, to catch him in his talk, turning all his speech to the worst, because he hates or despiseth the person of the Preacher. This man is like the Spider that sucketh poison out of the sweetest flowers. 2. Tim. 4. 3. 2. Thes. 2. 10 2. Cor. 11. 3. The fourth, is the nice or itching Ear that must be clawed, that will hear nothing but novelties, and dainties, that looks not so much to the goodness of the meat, as to the sweetness of the sauce. Surely this man must needs have a thin and pined soul, and he often meets with that he vnderstandeth not, meat that he cannot digest, and so seldom or never profiteth by the Word of God. The fifth, is an adulterous Ear, that will hear any but the voice of their own Shepherds. You shall know them as the Harlot is known, they are ever gadding to seek their new Lovers: but God shall one day discover their adultery to the shame of their Persons, to the disgrace of their Profession, to the confusion of their faces. To such let me say, as Christ to the woman taken in adultery, joh. 8. 10. Go and sin no more. Now all these have Ears and hear not, and therefore have Mark. 7. 34. need to have the word Ephphata pronounced unto them as unto the deaf man. And for their better direction in this duty, this present Tract is of excellent use, being plain and familiar for the manner, and sound for the matter, being grounded upon many excellent exhortations, and rules in the Holy Scripture: whereby men may know how to hear with glory unto God, honour unto his Ordinance, and profit unto their own souls. The necessity of this duty the Apostle proves where he thus argueth, Faith cometh Rom. 10. 17 by hearing, etc. Now without faith it is impossible to please God. The neglect or contempt, or ignorance of this duty, is the cause of all profaneness▪ whereas if men would hear as they ought, this hearing would beget faith, and faith would bring forth all excellent graces, accompanying salvation. The servant which bound himself to the perpetual service of his master because he loved him was to be brought unto the door of his Exod. 21. 6. house, and his Master, was to boar his ear with an Awl. Whosoever he is that enters into God's service, he must have this mark, even an open ear, and it must be boared at the Door of God's Eccles. 4. 17 house, that he may be readier to hear, then to offer the Sacrifice of fools. The Hebrews say, it is the right ear that must be boared: and surely if men hear with a sinister ear, they do not express themselves true servants of God. Whosoever therefore hath dedicated himself to the service of the Lord, let him express his Obligation or Indenture, by his open ear to the Word of God: for his sheep hear his voice, and his Family do his command. God gives unto every one that he receiveth into his service, this jewel to hang in his ear, namely, to hear with attention and reverence. 1. Whatsoever God speaketh. 2. When soever he speaketh. 3. By whom soever he speaketh. The next punishment unto death by our national law, is losing the ears. And certainly whose ears or hearing God hath suffered to be taken away, they are in a dangerous or desperate case, because the Word is the savour 2. Cor. ●. 16. of life unto the right hearer, and the savour of death unto him that heareth not as he ought. Now that you may hear with your ears, and understand with your hearts, and be converted from your evil ways, and be healed of all your sins; use this short and easy receipt; and as you find the effect of it, return the glory to God, esteem of him who hath presented it to your view, and use as one that hath good will unto Zion, and moaneth for the deafness of the Daughter of his People, and shall ever pray Ephphatha be open. Mark. 734. that this word Ephphatha may be by the Spirit of the Lord effectually pronounced unto all those who desire to hear the glad tidings of the Gospel of jesus Christ. To whom, with the Father and the Holy Ghost, be all honour and praise, and obedience yielded, now and for ever, AMEN. Yours in the Lord jesus to be commanded. Richard Crook. To the Reader. OF all the Senses, none is more needful, or useful, then Hearing. Of all the Objects of Hearing, none to be compared to the Word of God. To be taught then how to hear the Word of God, must needs be a lesson worth the learning. In this Treatise is * Master Stephen Egerton of Blackfriars▪ London that doctrine taught. The Author who first indicted it (being a man by long Practice and much Experience, acquainted with Boaring of the Ear) the Matter contained in it (being a means sanctified to bring us unto Life and Ha. 55. 3. Luk. 11. 28. Happiness) and the Manner of unfolding that matter (being distinct and perspicuous) do in especial manner commend it unto thee. Come and read. Read and judge. William Gouge. THE BOARING OF THE EAR. CHAP. I. LUKE 8. 18. Take heed how you hear, etc. Quest. IS it a hard matter to hear the Word of God preached heedfully, and with fruit? Ans. Yes verily: else our Saviour Christ would never have exhorted and persuaded his hearers to the performance of this duty by so many Arguments. Qu. What Arguments doth he use? An. In this Parable he useth diverse reasons: one, because it is a very rare and dainty thing to hear the Word profitably, seeing among so many thousands that flock together, scarce the fourth part reapeth any profit; because though men call you not to accounted: though Parents, Pastors, Masters, etc. neglect us, yet God will call us to account, and it will one day appear, who have heard of conscience, and who not. Qu. What other reasons may be gathered out of the words of Christ, to prove the profit, necessity, and difficulty of hearing? An. divers: as first, to be a good and fruitful hearer is a special gift of God, and peculiar to the Elect, My sheep joh. 10. 27. hear my voice. And again, john 8. 47. he that is of God, heareth God's Word. And Christ showing the reason why his Disciples profited rather than others, saith, To you it is given, etc. Luke 8. 10. with many other places to the like purpose: as when true Faith is called the Faith Of Titus 1. 1. etc. the Elect. Secondly, In respect of the excellency of the Word, which is called the Word of the Kingdom, both in respect of the subject, and also of the Rom. 1. 16. Acts 26. 32 Titus 2. 11. effect. To the same purpose it is called, The Power of God to salvation to every one that believeth. The Word of Grace, and Faith. Seeing then, it is the word of the Kingdom, yea, of such a Kingdom; with what attention, resolution, and heedfulness ought we to hear it? jehu and his Companions counted the Prophet a mad fellow: yet when he brought him tidings of a Kingdom, he was 2. Kings 9 6, 7, 8. glad to hear it, and willing to embrace it. Thirdly, To the same purpose (which may be another reason) it is called Seed, yea, 1. Pet. 1. 23. Immortal Seed, whereupon the Apostle maketh the same jam. 1. 17, 18 Ibid. 1. 19, 20. conclusion in effect, that Christ doth here in this place saying, Wherefore, my dear Brethren, let every man be swift to hear, and slow to wrath: for the wrath of man worketh not the righteousness of God So the Minister is Mat. 13. called the Lords Sour, or Husbandman, and the people his husbandry, and the time of preaching, the time of sowing or the Seed time: shall we then cast away ourselves, and cause the Lord to lose both his labour and cost upon us? Fourthly, Wherein (which may be a fourth reason) we are to be the more vigilant, because Satan like a ravening Fowl followeth us sore at the heels, etc. Therefore as at all times, and in all holy duties: so especially in this, let us remember that we have not (as the Apostle saith) to Eph. 6. 12. wrestle against flesh and blood, but against Principalities, and Powers, etc. Fiftly, A fifth reason (likewise arising from hence) may be this. It is a rare and singular grace, which few attain unto: scarce one of four; yea, rather scarce one of forty Deut. 25. 4 Acts 16. 14. that heareth heedfully with fruit, reverend attention, etc. Plain experience proveth as much, Let Ministers examine their people, Parents their Children, Masters their Servants, etc. and it will plainly appear how slenderly they have heard: yea, let every man examine his own heart, and call himself to account concerning those things which have been delivered in the public Congregation, and his conscience will tell him, what a heedless and Zach. 3. 1. 1. Pet. 5. 8. unprofitable hearer he hath been. Sixtly and lastly, The great gain and increase promised to careful hearers, aught to encourage us, To him that Luke 8. 18. hath (saith Christ) shall be given. Wherefore seeing it is a thing so rare, and excellent, so profitable, so difficult (for the fat heart, dull ears, heavy head, drowsy eyes, get no good:) Let no man think with himself, I will now sit down and take my place, and sit down at ease, and hear at pleasure, but rather let him thus think, I will go now to an exercise indeed (although some scorn, and others foolishly impropriate the word) I must now buckle with Satan and mine own 1. Tim. 4. 8. corruption, etc. Qu. Seeing then it is a duty so necessary, so profitable, rare, excellent, and difficult to hear well; what things are chiefly to be respected to the end we may hear as we ought? An. To the end we may hear as we ought, we are to consider, First, what is to be done before the Sermon: Secondly, what is to be done in the very Sermon time: And lastly, what is to be done after the Sermon. CHAP. II. Qu. WHat is the general duty of hearers before the Sermon time? An. Their duty is, with great care and conscience to prepare and sanctify themselves. Qu. How is that proved? An. First, by plain and evident Precepts and Testimonies of Scripture, both in the Old and New Testament. Solomon saith, Look well to thy Eccles. 4. 17 feet when thou goest to the House of GOD, so as thou mayst be prepared to hear, that is, to obey and believe, the word of God preached in his Temple: as if he should say, look thou be more careful to offer up thyself unto God, by giving him an obedient heart and ear, then to bring Calves, Goats, etc. without a believing and obedient heart, as the manner of Hypocrites and Worldlings jam. 1. 21. 22. is. james saith, Lay apart all filthiness, and superfluity of maliciousness, and receive with meekness the word that is grafted in you, which is able to save your souls. Secondly, The practice of GOD'S faithful people, Gen. 35. 2. both before the Law, Gen. 35. job 1. 5. Exo. 19 10. 1. Sam. 16. 5 2. Chro. 15. 12. 2. Chro. 29. 5 joel 2. 15. 16 Psal. 18. 7. job 15. 15. 2. job 1. 5. And at the giving of the Law. Exod. 19 10. and likewise after the Law, 1. Sam. 16. 5. 2. Chronicles 15. 12. and 2. Chron. 29. 5. joel 2. 15, 16. Thirdly, The glorious Majesty of God before whom we come. 1. Cor. 2. 9 1. Tim. 3. 16 1. Pet. 1. Fourthly, the excellency of these heavenly things which in this holy meeting are propounded unto us. Fiftly, Our own insufficiency. 2. Cor. 3. 5. 2. Corinthians 3. 5. Sixtly, The pollution and uncleanness both of our hearts and lives: in respect whereof we ought to hearken to the saying of the holy Apostle, Cleanse your hands ye sinners, and purge your hearts james 4. 8. ye double minded men, and so draw near to God, and he will draw near to you. Seventhly, (This may be referred to the fifth Reason) if the Heathen did so highly esteem of their Devilish Mysteries, that they used to say, Be gone, be gone far from hence all ye profane ones; And again, Touch no unclean thing with vnwashen hands: how much more ought we to think thus of the great and holy Mystery of Godliness, and accordingly to prepare ourselves to be partakers thereof? Qu. You have showed me generally what is to be done of all men before the Sermon, now tell what is to be done more particularly. An. First, they must carefully avoid surfeiting and drunkenness, and disorder in Diet: and use great moderation, and sobriety, especially over night, and in the morning before they resort to the public Assemblies▪ Luke 21. 32 Christ saith, Take heed lest at any time your hearts be overcome with surfeiting and drunkenness. If at all times we must take heed, how much more at this time? For Wine is a mocker, saith Solomon▪ Pro. 20. 1. and strong drink is raging▪ And as the Prophet saith, Wine and strong drink take away the heart. And Esay saith▪ Woe be to them that rise early to follow drunkenness, etc. then he giveth the reason, saying, Esay 11. 24. They regard not the Lords work, but despise the Law of the Lord of Hosts. Where the Apostle saith, Be not filled with Wine, wherein is excess, Eph. 4. 17. 18. but be ye filled with the spirit; He showeth that fullness is an Enemy to spiritual Graces: whereof heedful and profitable hearing of the word is one. Qu. What is the next particular hindrance to be avoided, when we are to go to the House of God? An. Excessive care and minding of Earthly things, which are reckoned up as those special thorns that choke up the Seed of the Word of God, that it cannot Luke 8. 14▪ bring forth fruit in due season. Wherefore when we go to hear a Sermon, we must endeavour by all means to empty and disburden ourselves of all such thoughts, casting them from us as Thales did his goods, choosing rather to drown them, then let them drown us by trouble and distraction. Qu. What is the third particular hindrance? An. A conceit and overweening of some singular knowledge, and furniture of Books and reading, whereby they come with such a prejudice as will not suffer them to reap any profit by the Word preached. Qu. What are the most convenient remedies for the removing of this evil? An. To this purpose we are first to call to mind, that the preaching of the Gospel is the power of God to salvation, not to the simple and unlearned only, but even to Rom. 1. 16. every one that believeth. Secondly, That these Mysteries are of that nature and so disposed by the providence of GOD, that they are often revealed to babes in knowledge & learning, when they are hid from the wise and prudent, and therefore the Mat. 11. 25 more witty, learned, & quick of conceit that men are, the more need they have to resort to the House of God with fear and trembling. Thirdly, The examples of Gods faithful Servants. David was not only a wise, and witty Prince, but a holy Prophet likewise, and a man for his piety and other spiritual graces most dear and acceptable to God: yet who more desirous and forward to hear Psal. 42. & 84. & 122. etc. Acts 18. 36. the Word of God than he? Aquila and Priscilla had better knowledge than Apollos himself an eloquent Preacher, yet they disdained not to hear him: Nor he them, though he were more learned in other things. Lastly, the public Assemblies of the Church have more singular promises of Psal. 29. 9 joel 2, 22. Rome▪ 10. 13, 14, 15. Mat. 15. 19, 20. GOD'S present Grace and blessings, as may appear by sundry places of Scripture. Qu. What is the fourth hindrance? An. A partial, or rather schismatical respect of persons, such as was in the Church of Corinth, where 1. Cor. 3. 3, 4 some extolled one, & some another, some Paul, some Apollo's? Qu. Whence proceedeth this respect of persons? An. It proceedeth originally from the hearers, either from the ignorance of their minds; or from the corruption of their hearts; and occasionally from the Teachers, in respect of the diversity of their gifts, and manner of handling of the Scriptures. Qu. How are men hindered by their own ignorance, and corruption? An. When for want of judgement and Sanctimony, they prefer such as speak pleasing things, and tickle their ears with Eloquent terms, pleasant stories, and witty jests, and cannot away with those that speak the words of truth and soberness, Acts 26. Titus 2. 1. and the things as the same Apostle saith, that become wholesome doctrine. Especially, if they do plainly, and roundly lay their sins 1. Kings. 22 7, 8. before them. Hence it was that Ahab could not endure Acts 24. 25. Michajah. This made Felix cut off Paul in the midst of his speech, and put him off till Mat. 14. another time. Hence sprang the Imprisonment of john Baptist by Herod. Qu. What are the remedies against this hindrance? An. For a remedy against this evil we are to consider, First, that such partial respect of God's Ministers 1. Cor. 3. 4. argueth a carnal, and a fleshly mind, and showeth that we are Babes and Children in Christianity. Secondly, That by this partiality we give to man more than his due, and take from Christ that which of 1. Cor. 11, 12, 13. & 3. 1, 2, 3, 4, 5 right belongeth to him as appeareth. Thirdly, That this diversity and unequality of gifts is not given for the renting and destroying, but for the building, and the beautifying of the Church of Christ, even as the diversity, and variety of flowers in the same Garden differing in colour, smell, taste and virtue, bring no confusion nor deformity: but do deck the ground, and serve for the use and comfort of man: And the manifold variety of strings and Instruments do make the sweetest harmony. Fourthly, Remember that no Minister excelleth in all gifts: and yet no true Minister but hath some special gifts and graces of edification. One is more profound in knowledge to inform the judgement: another more powerful in utterance, for the inflaming of the affection: one is more fit to humble, and beat down the proud, careless and conceited persons; another to comfort and raise up penitent sinners: one hath a special grace to work godly sorrow, another to procure Mat. 11. 16 17, etc. Luke 10. 16 supernatural comfort and joy. Fiftly, Remember that the contempt of any true Minister is the contempt of God himself. Sixtly, Let it be kept in mind that Christian Hearers look rather to the pith, and substance of the matter, then to the enticements and paintings of the speech. Quest. What is the fifth hindrance to be removed before the Sermon? Ans. The fifth (which may be referred to the former) is a certain hatred of the Ministers and loathing of the Ministry, such as was in the jews, which made them to Acts 7. 55, 57 fret at Christ, and stop their ears against him. Quest. Whence ariseth this hatred of the Ministers, and Ministry? Ans. Sometime from the personal behaviour of the Minister himself, but commonly from the matter which he delivereth, whereby the Errors of their judgement, and corruptions of their hearts and lives, are laid open, and reproved. This 1. Kings 18. 1. Kings 22. made Ahab to count Elias his Enemy, And to hate Michaiah. Mat. 14. And Herod for the like Mark 6. cause committed john Baptist, as before you heard. Qu. What be the remedies against this hindrance? An. Let such haters and despisers of the Ministry consider that, First, They despise not 1. Sam. 8. 7. Luke 10▪ 16 john 13. 22. 1. Thes. 4. 8. 2. Cor. 5. ●0. man but God, for all true Ministers are the Lords Ambasdours. Secondly, They do greatly prejudice themselves, in Rom. 1. 16. neglecting, much more in loathing the means of their comfort and salvation. Men willingly bow to the tree that yieldeth them shadow: How much more than ought they to submit themselves to the grace of God, that bringeth Titus 1. 11. Salvation, etc. Thirdly, It is a point of godly wisdom to distinguish between the persons and the Offices, and not to deprive ourselves of the fruit of the Word for the fault of the Teacher. In outward things men are wise: No man will refuse a good Workman for some personal sins. He that mindeth to build a house will not think the worse of the Work because the Carpenter is wicked, He that is hungry will not refuse his meat, because the Cook that dressed it is a Drunkard: why then should we distaste the food of our souls by reason of the sins of him that doth distribute it unto us? would any man refuse the Prince's gift, because the Messenger that bringeth it is a Machiauillian, etc. Qu. What else maketh men loath the Ministry? An. Besides that natural corruption which is common to all, there is in many a satiety, and fullness, now (as Solomon saith) He that is full Pro. 27. 7. despiseth a Honeycomb; but to him that is hungry, far bitterer things are sweet. Secondly, That rebukes and threatenings though they be tedious to the flesh, yet they are wholesome Medicines to the soul, and strong defences against Satan, etc. And therefore they should pray with David, Let the Psal. 141. righteous smite me, etc. and praise God because the righteous hath smitten them, as men do for the Chirurgeon when he hath healed them, even by painful searching and incision. Qu. What is the sixth impediment to be striven against? An. The length of the way, foulness of the weather, weakness in the parties, want of means to carry them, etc. Qu. What encouragements have we to overcome these impediments? An. We have, First, the Law that God laid upon the Exod. 23. 17 Deut. 12. 11, 12. Israelites, to appear before the Lord three times every year, and that with their whole Family, and not empty handed, unto the place appointed by God, which must needs be far off from a number of their dwellings. Secondly, The promise of Exo. 34. 24. saving them from their Enemies while they were so employed. Now considering that God is the God of the Gentiles, as well as of the jews, it cannot be but that the Gentiles are proportionably bound both to obey the Commandments, and believe the promises given to the jews: though there be some particular differences 1. Kings 2. Kin. 4. 23 Luke 2. 42. Acts 2. 5. & 8. 27. Mat. 5. 32. betwixt them. Thirdly, The practice and examples of the godly in former times both of the Old and New Testament. Fourthly, By comparison; if men take such journeys, and make such ventures, for their bodily provision, How much more ought they to do for the good of their souls? Qu. What say you to the aged, sick, and such as have young Children? An. Touching all these in general, care must be had. First, that they make not a necessity where none is. Secondly, They must endeavour though they cannot go all at once, nor every Lord's Day, yet that they go as oft as they can by turns every one in his course. Thirdly, they must be more careful to ask questions, and to desire repetition of the Sermon, of them that were there. Fourthly, They must keep no more at home with them, then of Necessity they need, and such they may lawfully keep to attend upon themselves being aged, sickly, impotent, having children, etc. for herein the saying of the Holy Ghost may be remembered, 1. ●● 15. 22. Obedience is better than Hose 6. 6. Sacrifice. And again, I will have Mercy and not Sacrifice. Qu. What is the seventh impediment? An. The last and greatest let (which comprehendeth in effect all the former,) is carnal Security, Impenitency, Worldliness, uncleanness of life, &c, which things either withdraw men altogether from hearing, or else make them hear with a deaf ear, and a dead heart, etc. Qu. What is the remedy hereof? An. True and unfeigned Repentance, and especially that one fruit and companion thereof, which may be called care and desire both to know, believe and obey the Lord, speaking unto us in his holy Word: for it cannot be but by the blessing of God, they must needs profit that go to the public Assemblies, as the Soldiers, Publicans and people came to john Baptist, Luke 3. 10, 11, 12. saying, What shall we do? Especially when they be touched to the quick with the feeling of their sin, and terror of GOD'S judgement hanging over their heads for the same, as the people were, Acts 2. 37. And the jailer. Acts 2. 37. & 16. 30. Qu. You have showed me what impediments are to be avoided: now let me know what duties are to be performed concerning this point? An. First, let such as be Governors of Families bring as near as may be their whole Family with them, excepting only such as are apparently like to take hurt, by reason of their sickness, or to disturb the Congregation by reason of their unruliness, that they may show the zeal joshua 24. 15. Hester 4. 16. of faithful josua, saying, I, and my household will serve the Lord, and with holy Hester, I and my Maids will do likewise, that is, fast and pray. Qu. What is the second duty? An. Such as have Neighbours must endeavour to encourage and quicken them to join in company, and to go together to the House of God, saying, as it is in Esay, O house of jacob come, and let Esay 2. 5. Hose 6. 1. us walk in the light of the Lord, and with the woman of Samaria, Come and see a man, john 4. etc. so let us say, Come and hear a man, etc. The performance of this holy duty made David glad at the very Psal. 12●. heart. Thus Philip, and Andrew did invite Nathaneel john 1. 45. and Simon to come unto Christ whom they had found before. Qu. What is the third duty? An. As we go to the place of public Assemblies, we must be occupied and exercise our minds with religious and holy Meditations, not suffering our own lusts and cares of the World, and Satan with them to creep in and enter with us into the House of God. Qu. What be those holy Meditations which we ought to have? An. divers, as hath been partly showed before, as namely, First, before whom we come, namely, before him who is King of Kings, etc. Secondly, What thing we 1. Tim. 6. 15 Pro. 9 1. etc. come to, namely, a supernatural Banquet and heavenly Table for the refreshing and satisfying of our faint and hungry souls, which will work alacrity, as the former will humility. We see how it taketh up men's hearts if it go to speak with an earthly King, and to hear him speak with them and bid them to to his Table. How much Pro. 23. 1. more, when we go before the King of Heaven and Earth to speak to him by Prayer, and to hear him by Preaching, and by both these as also by the Sacraments to feast and feed with him? Thirdly, We must remember more particularly, the fruit of God's Word, and the efficacy thereof, in that it is called, The Kingdom of Heaven, Mat▪ 3. 2. The means to keep us Luke 16. 29 john 5. 39 1. Pet. 1. 19 from Hell, The treasury of eternal life, A sure word of Prophecy, compared to a light that shineth in a dark place, and is not only food to nourish us: but also Seed to james 1. 18 1. Pet. 1. 23. james 1. 21. Psal. 119. 53 92. beget us, Being able to save our souls, That which will support us, and quicken us in jer. 15. 15, 18. our greatest troubles, being the very joy of our hearts. Qu. What is the fourth duty? An. Fourthly, we are to read and meditate in private with others if we may fitly, and by ourselves upon that place of Scripture that is to be handled in the public Assembly, for if a godly man Psal. 1. 2. ought to meditate day and night in the Law of the Lord; How can he be negligent upon the Day of the Lord in thinking of that Scripture, which is to be handled in the House of the Lord? And if the whole doctrine of the Gospel ought Col. 3. 16. to dwell plentifully in us always; How can we but possess ourselves of that part of the Gospel or Word of God, which we go now to feed our souls withal? Moreover, a Christian shall better remember the matter which is delivered, when he hath thought of the ground of it before: and also discern more clearly the grace, and power of the public Ministry so far exceeding his private Meditations, or otherwise the weakness of the Minister if he want either that gift that he should have, or be negligent in that study Col. 4. 3. and preparation which he ought to use. Qu. What is the fifth duty to be used of the Hearers before the Sermon? An. He must pour forth faithful and hearty Prayer, first for himself, that God will enlighten his mind, confirms his Memory, reform his Will, soften his Heart, purify his Conscience, that he may grow in the knowledge of his heavenly Doctrine, lay hold of it by a true Faith, and turn the same into the daily, and wholesome exercises of Prayer and Repentance, herein imitating Psal. 25. 4, 5. & 119. 18. 33. Luke 17. 5. the Prophet David, and the Apostles. Secondly, For the people that shall join with him, especially those of his own Family. For if such be worse than Infidels, as make not bodily provision for their Families; they cannot be Christians that neglect this part of provision for their souls. Thirdly, For their Ministers: for if Paul being so excellent an Apostle, needed the Prayers of the Ephesians, Eph. 6. 19 much more do the ordinary Pastors, and Teachers of the Church need the same. Qu. Wherefore else is Prayer necessary? An. Because, First, God only giveth wisdom, and out Pro. 2. 6. of his mouth cometh knowledge and understanding. Secondly, Flesh and blood revealeth not those things to us, but God our heavenly Mat. 16. 17 Father. Thirdly, The natural man perceiveth not the things 1. Cor. 2. 16. which belong to the Spirit of God. CHAP. III. Qu. YOu have showed me what is to be done before the Sermon, now tell me what is the hearers duty in the Sermon while. An. First, let such as be able to read, bring with them to the public Assemblies the holy Bible, to the end that they may not only join with the Church in singing of Psalms, but also readily turn to the principal places of Scriptures that are read, expounded, and repeated by the Minister: by which means they shall greatly further both their attention and memory, having the help, not only of their Ear in hearing, but also of their Eye in perusing those scriptures, that are alleged, to see whether they be truly alleged or no: by which means also the Minister shall be made more careful to take heed, that he do not but upon very good ground, swerve from the words of the common Translation. If this had been observed, the Novatian Heretic Lib. 7. cap. 5 of whom Socrates speaketh in the Ecclesiastical Story, durst not have added those words to the Text▪ which he did, saying, Cursed is every one Luke 22. 1. that keepeth the Passeover without unleavened Bread. Neither would that be of whom Austin speaketh Epistola nona ad Hicon, have so unadvisedly made that hurry among the people, by reading a word in the Prophecy of jonas, otherwise than it was in their Bibles. Qu. Which is the second duty? An. Every hearer must endeavour earnestly to be present at the whole Sermon, from the beginning to the end, both coming before the first Prayer begin, and not departing till the blessing be Mark. 14. 12. pronounced. judas leaving the Assembly of Christ and the other Apostles before the action was ended, and the Psalm sung, had heavy success. This was counted so great a fault in former times, that the Council of Carthage appointed him that went out of the Congregation, while the Minister was in speaking, to be excommunicated. Qu. What is the third? An. Sleep, talk, and speech with other men, curiosity in looking about, and reading of other Books, etc. in the Sermon time must be avoided. Qu. Why should not men sleep at Sermons? An. For diverse Reasons. First, it is a breach of the third Commandment, or a taking of GOD'S Name in vain by neglect, and abuse of God's holy Ordinance. Secondly, It is an enemy to that attention, and heedfulness in hearing which is required of us. Thirdly, If such a judgement befell him that slept in the night, & that at an exceeding Acts 20. 9, 10. long Sermon; What are we to say of those that sleep in the day at a Sermon of an hour long? Fourthly, It is a thing of evil report and example. Qu. How shall they prevent it, that by reason of watching, early rising, age, or other infirmities can hardly avoid it? An. They must seek by all means to resist it, praying and groaning in spirit, standing up, using the Pen if they can write, craving the help of such as sit near them, etc. Qu. What say you to talking, curious gazing, and gaping about, & c? An. They are condemned by all the same Reasons that sleeping is, and that so much the more, because sleep is such a natural Infirmity, that it may suddenly and unawares steal upon a good and godly man, who hath often resolved with his own heart never to give place unto it: whereas any man that hath but a spark of grace, and modesty, may with a little striving, refrain talking, and looking about, and therefore it doth argue a far greater profaneness and impudency than the other. Qu. But may not a man read some good Book of Divinity in the Sermon time? An. No, not the very Bible itself, except it be the places that are pointed to by the Minister, for we are to give attendance to the things that Acts 8. 6. are spoken. Besides, it carrieth with it a kind of contempt both of the Minister, and Ministry, and a secret condemning of those that do attend. Qu. What is the fourth duty of hearers? An. He must mark the whole Sermon from the beginning to the end thereof, and ponder as well one part of the sentence, as another, & not take things to halves, or by snatches, as the manner of some is, which breedeth great inconvenience: for hence it cometh that things spoken comparatively are wrested, as if they were spoken simply. Hence it is that the proposition of a similitude is marked, and the application neglected, with diverse other inconveniences from whence arise Errors, Scoffing, Cavelling, etc. Qu. What is the fifth duty? An. The fifth duty which may be referred to the impediments, is to come with a free mind not possessed with any prejudice or forestalled opinion, but in trying the spirits of the Ministers of God 1. john 4. 5. to hold fast that which is good. For as a coloured glass maketh all things of the same colour: so a prejudicate opinion maketh all things sound that way that itself imagineth. This made even the best hearers of our Saviour Christ, sometimes not to understand him when he spoke most plainly to them of his sufferings, because they were possessed with a fore-conceived opinion of a worldly Luke 18. 31 32. Kingdom. Let us therefore when we go to the house of God, look to our feet, that is, not to our corrupt affections Eccles. 4. 17 alone, but also to our prejudicate opinions & conceits. Qu. What is the sixth duty? An. Sixtly, we must not be present with a mind peremptorily to determine, according to our own fancy, or to toss, and sift things to and fro, as we list, as if we were Masters rather than Scholars, Teachers, rather than Hearers, judges and Censurors of others rather then Learners. For there is nothing can be so truly and Luke 14. 1. plainly spoken, but Pride and Malice may pervert it: wherefore let us lay aside all sinister conceits of our own knowledge, wit, and learning, all contempt and hatred of the Ministers persons, vain glory, self-love, etc. which maketh men think nothing right and good but that which cometh from themselves. Neither let us with Photion, count it a goodly thing to descent from other. Qu. Doth not the Apostle will us to try the spirits, and 1. Co. 14. 19 judge of those things which the Prophets speak? An. Yes, but it is not his meaning that men should of envy, vainglory, etc. subject the Sermons they hear to their own proud and wanton wits: but only with Wisdom, Charity and Sobriety to consider whether the things delivered by the Prophets and Ministers do agree with the rule of God's Word, and the soundness of Christian Faith. Further that will come to pass if men give place to their own conceits, which is said in the common Proverb, So many men, so many minds: Quot homines, tot sententiae. Qu. What is the seventh duty of Hearers in the Sermon time? An. Not to be rashly discouraged or distasted with those things which at the first may seem difficult and hard: but rather to use the more diligence, and attention to find them out. Qu. Why so? An. Because, First, we must remember that the natural 1. Cor. 2. 14. man doth not easily conceive heavenly things. Secondly, It is the will of God by this means to humble us, and to abate the ambitious conceits of our own will, and to stir up our dulness in Prayer, Meditation, and study, that the LORD would enlighten the eyes of our understanding, and to repair to the Ministers of God's Word. Thirdly, Men do readily despise these things which are over easy and familiar at the first, and through loathsomeness grow faint, lazy, and unlusty. Qu. What is the eighth duty? An. To understand, and mark the method and order of the Preacher. Qu. Why so? An. Because it is a great help to the memory, and serveth as the Star of the Mariner, and as a thread or line without which he shall be entangled as in a Maze. Qu. How shall the hearer attain to this? An. This standeth partly in the Preacher himself, who must keep a good order, else it will be hard to follow him step by step. Secondly, In the hearers themselves three things are required for the help of their memory in the time of the hearer. First, diligent marking, not suffering their minds to stray abroad about other matters. Secondly, Looking thoroughly to the Text, to see how the Doctrines, Exhortations, etc. are raised. Thirdly, To observe to what point of the Catechism, or head of Religion, every thing is to be referred. Qu. What is the ninth duty of the hearer in the Sermon time? An. To apply that which is preached, to himself, and so to turn it to the wholesome use, and spiritual nourishment of his soul. Qu. Why so? Mat. 7. 21. Luke 11. 28 & 12. 47. john 13 7. Rom. 2. 13. james 2. ●5 An. Because the end of hearing is not chiefly to know and understand, but rather to believe, practice, and obey that which is taught. Qu. How shall the hearer apply that which is taught, to himself? An. If it be a promise, by believing, and embracing. If a threatening, by believing, and fearing it. If a precept or duty laid forth, by believing, and endeavouring to practise it. If a prohibition from a sin laid out and reproved, by believing, repenting, and shunning of it. Finally, if in every point that is delivered, they put upon themselves the like affection, and feeling that is in their godly Teacher. Qu. What is the tenth duty? An. Not to fret and wax weary and impatient, though the Minister be somewhat longer than the ordinary time. Qu. Ought not the Minister to keep himself within the compass of his hour? An. Yes, he ought to endeavour it as near as he can. Qu. Hath not the hearer just cause to be offended? An. No, for there may be diverse Reasons which may justly move a godly Minister to go beyond his hour, and therefore the hearer ought quietly and patiently to continue to the end of the Sermon. Qu. What are those? An. divers: as first, the fruitfulness of the Text which he handleth. Secondly, the necessity and profit of it for the time and persons that be present. Thirdly, Want of opportunity to handle the same Text another time. These, and the like considerations may give the Minister just occasion to be longer than ordinary, and therefore the hearer ought not to chafe, and fume, though he do a little exceed his time. Qu. What other Reasons have you to persuade to this duty? An. Further, let hearers consider how easily without irksomeness they can be present at a play, or at some other profane and idle exercise and discourse of greater length than those Sermons which they do so much distaste in respect of the tediousness (as they esteem it) of them, and therefore they ought much more patiently to bear the protracting of time at the performance of such a holy duty. Qu. Wherefore else? An. Because this chafing at, & loathing of good things in regard of the length of them, doth argue a disordered, and ill affected mind: for as loathing, and distaste of bodily food is a sign of a sick stomach: so the like loathing, and distasting of spiritual food is a sign of a sinful soul. On the other side, As a hungry appetite, and well relishing of our meat and drink, is a sign of bodily health: so the hungering after the wholesome word, and Psal. 1. 2. Mat. 5. 6. delighting in it, is a sign of a good heart. Qu. What is the last Reason? An. The practice, and example of the godly Ministers Iosh. 8. 34, 35. 2. C. Ezra. 8. 3. and people in former Ages, who have willingly continued a long time together at holy exercises as may appear. How large was the Sermon of Christ, the sum and chief points whereof are set down in the whole 5. Mat chap. 5. 6, 7. Acts 20. 11. etc. 6, 7. Chapters? And that of Paul, Therefore it is not a strange, or new thing for Ministers to prolong their speech, and people their presence with patience and attention. Qu. What is the eleventh duty? An. That every one bring their own with them, and look to them in Sermon time, that they neither gad 1. Co. 14. 40 out of the Church, sleep, talk, or commit any unseemly thing. Qu. Is there not some special care of Scholars to be had, and such as can write? An. Yes, they are to be accustomed to take Sermons in Writing. Qu. Why so? An. Because, First, it will cause them to mark, and give ear to the words of the Preacher, and keep them both from sleeping, and all unseemly behaviour. Secondly, It will help both their memory & judgement, and enable them to give a better account of that they have heard, both for the good of themselves and others. CHAP. FOUR Qu. HAth not the hearer discharged his duty when he hath heard the whole Sermon attentively? An. No, although there be scarce one of a hundred who doth not think so. Qu. What then is to be done? An. First, Men are not to go out of the Church so soon as the Sermon is ended, but stay the Prayer, Blessing, and Sacraments when they are administered. Qu. Why so? An. Touching Prayer, it is one principal part of the worship of God in the public Assemblies, and therefore cannot be so despised without sin. Besides, it is the exercise whereby all things are blessed and sanctified unto us. Finally, how can we receive so great a blessing at God's hands, and depart from his presence without giving of thanks? Qu. What other reason is there? An. If it would be counted a thing uncomely, and undutiful, to stand before an earthly King as a dead Image, and so soon as ever his speech were ended, to turn thy back upon him without any Request or Thanksgiving: How much more to deal thus with him that is, King of Kings, and Lord of Lords? Qu. Why must we stay the Sacraments? An. Because they are the public Seals of the mutual Covenant between GOD and us, whereby he bindeth himself to be our God, and we ourselves to be his people, and therefore we are to be present, not only at the Lords Supper, which belongeth to all Believers that are of discretion to examine themselves: but also at the administration of Baptism, whereby the same Covenant of Grace and forgiveness of sins is sealed unto us. Qu. Is it requisite for me of years to be present at the catechising? An. Yes, For first, many are men in years, which are Babes in knowledge. Secondly, It is a thing of good example, both for the encouragement of youth, and also of the Minister himself when he shall see them present that can judge of his pains. Thirdly, By this means the elder sort shall be better able to examine and confer with the younger at home. Qu. Why must people stay the blessing? An. Because the LORD commanding his Minister to bless the people, doth necessarily imply their staying till the blessing be pronounced: else he should not bless the people, but the bare Walls, which were to take the Num. 6. 23, 24. Name of God in vain. Qu. What is the second duty to be done after the Sermon? An. Such things as have been delivered at Church must be, (as it were) chewed by Meditation, and turned over again at home▪ after the example of the men of Berea, Acts 17. 10 11. for the quickening of our memory, increasing of our Knowledge, strengthening of our Faith, etc. Qu. What is the third duty? An. Parents and Masters Exo. 12. 26. Deu 6. 2. 21 joshua 4. 6. must demand, and take account of their people, of the things they have heard. Qu. Why so? An. Because, First, they are to have a care of their souls as well as of their bodies. Secondly, They that will win others to Godliness, must begin with them betime, Solomon saith. Thirdly, By this means they shall frame them to more conscience of their duty in civil matters, and in the ordinary works, and labours of their calling. Qu. What is the fourth duty? An. To confer godly of that which hath been taught by the way, and at our Tables; and not according to the wicked custom of a great number, to fall presently into idle and unsavoury speeches, or Discourses of Worldly matters, yea, to scoffing, and carping at the doctrine, or at the Teacher thereof. Qu. What profit cometh hereby? An. By such godly speeches Christ is after a sort invited, and drawn into our company by the presence of Luke 24▪ 15 32. Phil. 4▪ 9 Ephes. 4. 29, 30. his Spirit, as he was to those two Disciples in person that went to Emaus. Qu. What say you then to such as do not use this conference? An. They are like that member of the natural body, which keeping all the food to itself, and not imparting the same to the members adjoining, doth in short time corrupt both himself and them. Qu. What is the fist duty? An. To keep in mind that the Sabbath is not ended as soon as the Sermon is done: and therefore not to meddle with Worldly matters: but to spend the rest of the time in Prayer, Reading, Repetition, singing of Psalms, etc. according to the scope of the fourth Commandment. Therefore they are greatly deceived who think they have sufficiently sanctified the Sabbath, when they have heard a Sermon superficially in the forenoon: And they likewise who vainly persuade themselves that the Sanctification of the Lords Day consisteth chiefly in abstaining from the works and labours of their callings, and yet will pass the same away in diverse vanities, lascivious Dance, Drink, and bodily pleasures. Qu. May no bodily labours be performed on the Lord's Day? An. Yes, such as are necessarily required for the health, welfare, and defence of ourselves or our Neighbour, and could not well be dispatched the day before, nor deferred till the day following. For in such cases the Mat. 12. 8. Mark. 2. 27. Son of man is Lord of the Sabbath Day. Wherefore the Macchabees did foolishly in suffering themselves to be slain without resistance because it was the Sabbath 1. Mac. 2. 36. Day, which error afterwards they decreed to reform. Qu. What is the sixth duty? An. If we have heard any thing that seemed dark, and doubtful to us, not to be discouraged, but to confer with Phil. 1. 9, 10 our godly Pastor that we may know the things that differ. Qu. Why must we do this? An. First, We use it in the things of this World, much more than ought we to do it in the things that concern eternal life. Mal. 2 7. M t. 13. 36 john 16. 19 Acts 8. 34. Secondly, The Priest's lips preserve knowledge, etc. Thirdly, Examples teach the same thing. Qu. What is the seventh duty? An. Every godly hearer must sound and search his own heart, and accordingly sentence and censure himself touching that which he hath heard, how far forth he hath been rebellious against the same, or yielded obedience thereunto. Qu. What will this sifting of the heart bring forth? An. If we find a sweet harmony and consent between God's Word and our wills, it will work in us joy and peace of conscience, with Thanksgiving to God, whose mere grace, and free gift it is: otherwise it ought to humble us, and work that godly sorrow in us which Paul speaketh of, 2. Cor. 7. 10. and cause us to purge out that old leaven spoken of, 1. Cor. 1 Cor. 5. 7. 5. 7. Qu. What is the eighth duty? An. It is, that all Christians, especially Superiors, do endeavour to redress and reform such as belong to their care and charge, by a more special applying of such things as are delivered in Sermons, to their special sins and transgressions, doubts or fears, whereby they shall discharge a brotherly duty, and inure the other to think more deeply and fruitfully of the things that are taught. Qu. What followeth of all this? An. Hence it appeareth, First, how hard and excellent a thing it is not only to preach, but also to hear Sermons profitably. Secondly, It showeth how far they be out of the way of discharging their duty, who have superficially spent an hour or two either in preaching or hearing. Qu. What then should faithful Ministers do? An. They ought with all care to apply themselves to perform this duty of preaching holily and fruitfully. First, by diligent study and meditation at home. Secondly, By a zealous delivering of the same in the Church. Thirdly, By Prayer, and watching for the profit of their Doctrine both in themselves and others. Qu. What may provoke them hereunto? An. The promises of GOD'S Word set down, Dan. 12. 3. 2. Tim. 4. 7, 8. Esay 49. 4. and in other places. Qu. What must good people do? An. First, prepare themselves with great Religion to hear the Word, and to use all reverence and attention in the hearing. Secondly, to endeavour with like Religion to express and practise it in the whole course of their life. Qu. What should move them hereunto? Luke 11. 28 An. Because (as Christ saith) Blessed are they that hear the Word of God, and keep the same. And the Apostle saith, james 1. 21. The Word thus received is able to save their souls. FINIS.