one offence once committed doth condemne a man without leaving him any way or meanes of recovery but the Gospell on the contrary side accepteth of a mans repentance and upon his repentance giveth him a pardon This rule of the Gospell 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 hee 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 minde c. Heb. 8.10 And then going on to reckon up the priviledges of this new Covenant ver 12. he addeth I will be mercifull to their unrighteousnesse 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 Gospell though it be written in the olde Testament as many other are If saith he the wicked will turne from all his sinnes that he hath committed and keepe all my statutes and do that which is lawfull and right all the transgressions that hee hath committed they shall not bee mentioned unto him or shall not be named against him Ezek. 18.21 And vers 30. Repent and turne your selves from all your transgressions so iniquitie shall not bee your ruine By all this it appeareth that in the Covenant of grace confirmed by CHRIST our Redeemer there is place left for repentance even after knowen and reigning sinnes committed and upon this repentance joyned with forsaking of sin free pardon is promised to the offender The summe of all is that the Gospell though it require obedience to Gods commandements as the Law also doth yet it qualifieth the exactnesse and rigour of the Law partly because it doth not cast men off for sinnes of infirmitie and partly because it accepteth of repentance for voluntarie and reigning sinnes And let this be said for answere 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 keepe the Law as in the favourable construction may bee accepted Ephes 2.1 3. For the Apostle saith that by nature wee are the children of wrath and if of wrath how is our service accepted And againe as the same Apostle saith Wee are dead in sins and trespasses and can the man that is dead in sin doe the workes of spirituall life or such as hee 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 meane all the endowments of the reasonable soule which wee have as men by naturall generation from Adam And by Grace those heavenly qualities and endowments which wee receive by spirituall regeneration from CHRIST Both these are mentioned in Scriptures as principles of obedience to Gods word but the former as a false principle by which men may imagin themselves enabled for Gods service and for the performance of his will but indeede are not The later of these that is Grace is the true principle of obedience that wheresoever it is planted doth enable the soule to keepe Gods commandements according to the Evangelicall and favourable construction of the Gospell This is proved in both the parts thereof by that of the Apostle 1 Cor. 2.15 Where speaking of the abilities of nature hee saith The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned In which passage of the Apostle wee may note 1. the truth delivered by the Apostle The naturall man doth not neither can hee receive the things of Gods spirit He meaneth that though a man should teach and instruct him in the mysteries of salvation yet hee is uncapeable of instruction hee doth not acknowledge their truth neither can he conceive the mystery cōtained in them And if he cannot know and acknowledge them much lesse can hee do and performe what they require at his hands 2. we may note the reason or the proofe hereof and that is because the mysteries of heaven are foolishnesse to the naturall man and the reason againe thereof is because they are spiritually discerned By this it appeareth that the onely principle which enableth a man for the right judging and discerning of heavenly things is the grace of Gods Spirit which the naturall man wanteth And hence it followeth that as a man cannot live without a soule nor see without an eye nor heare without an eare 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 Gods 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 wee have againe in the same Apostle 2 Cor. 3.5 Wee are not sufficient of our selves to think any thing as of our selves but our sufficiencie is of God Here the Apostle first removeth the false principle Wee are not sufficient of our selves No not to think a good thought much lesse to do the good workes that are commanded in GODS Law 2. Hee laieth downe the true principle of all our abilitie in Gods service Our sufficiencie is of God And hence it is that the Apostle saith of himselfe I can do all things through CHRIST that strengtheneth mee Philippians 4.13 And 1 Corinthians 15.10 By the grace of God I am what I am and his grace was not in mee in vaine but I laboured more abundantly then they all yet not I but the grace of God that was with mee Where 1. when hee saith His grace was not in me in vaine but I laboured c. he sheweth what he could and did do that is hee served God with great zele in the ministery of the Gospell And 2. when he saith Yet not I but the grace of God c. he sheweth what the ground of this labouring facultie 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 my selfe and affirmatively by setting downe the true ground Not I but the grace of God The conclusion of all is By nature and of our selves we can not do Gods will or keepe his word so as may be accepted of him because by nature we are dead in sinne by nature we are children of wrath but by the grace of God in JESUS CHRIST enabling us thereto we can and do keepe the word of God according to the rule of the Gospell and so as it is accepted of God to eternall life From hence wee may see the great priviledges that a Christian man and woman hath by being in CHRIST more then 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 keepe Gods word and do his commandements which the rest of the world who are out of CHRIST can not do For 1. they do not know nor can they discerne 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 our selves and by the power of nature wee 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 groanings that can not be expressed Rom. 8.26 Thus the childe of God by grace received from his heavenly father is enabled to serve God for the saving of his soule which abilitie they have not who have not CHRIST for their Saviour and Redeemer 2. The childe of God hath this priviledge above others that the service which he doth by the helpe 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 bee a willing minde 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 Gods word which are Legally meant of the unregenerat man and therefore containe a curse against him are Evangelically understood of those which are in CHRIST and serve to direct him by the way of righteousnesse to eternall 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 carieth in it the sentence of his condemnation because he keepeth not nor can not keep that Law and therefore hee remaineth liable to the Curse there denounced Cursed is every one that confirmeth not c. And to this purpose the Apostle urgeth this place Gal. 3.10 But if the same sentence bee applied to a true Christian it speaketh no condemnation to him it is rather a commendation of his integrity and piety because hee keepeth this Law so as God requireth of him in the Gospell In this sense it is said of Zacharie and Elizabeth that they walked in all the commandements and ordinances of of the Lord blamelesse Luk. 1.6 And so it is said of Iosias that he turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses 2 King 23.25 These and such like priviledges do belong to him who is engraffed into CHRIST and by these he may encourage himselfe in his calling and stirre up his heart to cherefulnesse in Gods service who hath beene so gratious unto him 2. Secondly seeing all our abilitie of keeping of Gods word commeth only from Gods 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 then they all presently addeth in the next words yet not I but the grace of God which was with mee 1 Cor. 15.10 And so if any of us bee more fervent and frequent in prayers then others be and more strict in the rules of conscience then they be and more plentifull in the deeds of charitie 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 mee that so God who giveth all may be praised for all 3. Seeing all our abilitie of keeping Gods word is from Gods grace wee should againe learne when we want any grace whither to go for helpe and supply If wee want water we go to the Conduit because there is the well head whence the water floweth and if wee want health wee go to the Physician because the knowledge of diseases and remedies is presumed to be in him and if wee bee 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 wisedome saith S. Iames let him ask of God who giveth to all men liberally Iam. 1.5 And so say I If any among us do want knowledge to direct himselfe in Gods service let him go by his prayers to God who enlighteneth every man that commeth into the world And if he want patience to beare the crosse let him go to him for mercy who is the God of all patience and comfort And if hee want strength to withstand a tentation let him go to him who suffereth not his servants to bee tempted above their strēgth but together with the tentation maketh a way for them to escape 1. Cor. 10.13 that they may bee able to beare 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 meanes there is no doubt but hee hath what we want and will do that which we desire §. 2. II. The second generall point concerning the keeping of Gods word is how and wherein this keeping of the Law is availeable to happinesse and eternall life To this question the answere is that it availeth or conduceth to happinesse two wayes 1. as a condition qualifying mens persons for this glorious estate And 2. as a service which God rewardeth with eternall glory I. First it conduceth as a condition required to bee in them that are admitted into heaven For though God be liberall and bountifull in bestowing of his gifts and useth to give more then either we deserve or desire yet hee is no prodigall or wastfull spender hee bestoweth them not carelesly without respecting who and what the men be that partake of his favours but he maketh choise of such as bee fit and in some sense * I meane a worthinesse which maketh a man fitt to receive a favour and not a worthinesse which maketh him able to deserve it worthy of such mercies The Philosopher said Benefacta malè locata malefacta arbitror Good deedes ill placed and so they are when they are bestowed on unworthy men I count to be evill 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 hee not heaven and happinesse promiscuously to all men But as when the sonnes of Zebedee desired to sitt one on CHRISTS right and an other on his left hand in his Kingdome our LORD answered those importunat Beggers To sitt upon my
the Preacher vanity of vanities and all is vanity Eccles 1.2 He meaneth that all the things of this life without godlinesse and a good conscience are meere emptinesse and things of nothing Thus hee beginneth his speech concerning the glittering greatnesse of this world and then of the true blessednesse that accompanieth Gods service hee addeth in the conclusion of that book Let us heare the conclusion of the whole matter feare God and keep his Commandements for this is the whole duty of man For God shall bring every work into judgement c. Eccles 12.13 14. Where 1. when hee saith Let us heare the conclusion of all hee meaneth that that which now hee was to say namely to feare God and keep his commandements was the substance of all that needed to be said the summ of all that either the Preacher needed to teach or the people needed to learne This alone is sufficient to make a man happy And 2. when he saith for this is the whole duty of man he giveth the reason why he had said of godlinesse that it was the summe of all namely because it is the whole duty of man that is all that is required of him to the attaining of blessednesse and eternall glory Lay these things together and the summe is that all other things are of no worth onely the feare of God and his service is enough of it selfe to make a man truly and eternally happy This is the generall doctrine that the Preacher teacheth in that book 2. His particular instances are these and such like He propoundeth for example sake (a) Eccl. 1.16 c. humane wisdome (b) ca. 2.1 2. worldly mirth (c) ca. 2.3 c. pleasures of all sorts (d) ca. 4.9 c. riches and worldly wealth (e) ca. 6.3 c. children and long life c. all which are esteemed the chief treasures of this life and of all these Solomons conclusion still in the end of the discourse is that it is vanity and vexation of spirit And by this he giveth us to understand that having made diligent search gon through the whol course of the world to seek for blessednesse to content his soule he could finde nothing among the most desirable things but vanity and vexation nothing that could give him any satisfaction or contentment It was onely the feare of God and his service that could yeeld that which he sought for This is the first proofe of the point and it is a full and a cleare one II. The second is the Condition of worldly blessings considered in themselves and it is this that for all the goodly shews that they make yet if they bee without godlinesse they leave a man still in a cursed and a damnable state For a man may have good children and himselfe may be a bad man So it was with Saul and Ionathan his son and with Ahaz and EZekias his son and with Manasses and Iosias his son And so a man may have riches and honours and pleasures and yet be in a worse case then the begger that lyeth at his gate So it was with Dives in the Gospell he was clothed with purple and fared delicately every day and was honourable among his neighbours and yet Dives was in a miserable case even in the midst of all this abundance A few dayes did but passe over his head and hee was caried into hell and tormented in that flame and could not obtaine so small a comfort as a drop of water to coole his burning And whereto now did all his former pomp serve him but onely to make him more sensible of his torments Miserum est fuisse foelicem It is an increase of a mans misery that hee hath formerly been happy And now I dare say there is never a man living but will think that Lazarus with all his beggery and sores was in a far more happy condition then Dives who lived in such plenty and honour And this example alone to say nothing of Pharaoh and Haman and Belshazzar and Nebuchadnezzar and Herod and such like this example I say alone is proofe enough that all worldly blessings may leave a man in a miserable and cursed condition for any help that they can afford him And doth that deserve the name of happinesse that leaveth the possessors of it in such a miserable and cursed state III. Thirdly the same truth is further proved because the greatest happinesse in this world is destitute of those prerogatives which are the proper glory of the true blessednesse namely these 3. fulnesse sincerity and eternity 1. The first prerogative is fulnesse without any lack or defect For true blessednesse is accompanied with full joy even as much as either the heart can desire or the soule receive David speaking of this blessednesse saith unto God In thy presence is fulnesse of joy for evermore Psal 16. ult A vessell is said to bee full when it hath as much as it can hold and so that joy is full when it is as much as there is any roome to receive it And such is the joy saith David that is in Gods Kingdome But that speech of the Gospell is yet more significant and full when it is said to the good servant Enter into the joy of thy Lord. Mat. 25.23 For when we speak of a cup of water wee doe not say that the man entereth into it but that it entereth and is taken down into the man because that water though it may fill the man yet it is no greater then the capacitie of the mans stomach into which it is received But if we speak of a river or a bathing tub or such like large continent we cannot say that the river or the tub of water entreth into the man but rather that the man goeth or entereth into it because the quantity or measure of that water is greater then the man is capable of or can receive And so in this case when our Lord receiveth his faithfull servant into his heavenly Kingdom Tam magnum est gaudium coelestis patriae de Deo ut non possit concludi in homine ideo homo intrat in gaudium illud incomprehensibile non intrat gaudium illud in hominem velut comprehensum ab homine Cajet in Mat. 25.23 he saith not Let the joy of thy Lord enter into thee but Enter thou into the joy of thy Lord because as a learned Writer observeth those joys of Gods Kingdome are so full that they run over and cannot be contained within us our scant vessels are not large enough to receive them Such is the fulnesse of joy that is found in true blessednesse But now the blessednesse of this world take it when it is at the best and at the fullest though it have its comforts and its joyes yet a fulnesse of joy it cannot be said to have because alwaies something is wanting that that happy man still doth desire and that in two respects 1. because
saying of Isai cap. 53. v. 7. He was led as a Sheepe to the slaughter and like a Lambe dumb before his shearer so opened hee not his mouth c. Act. 8.32 but when Philip came and expounded the Text and preached unto him JESUS out of that Text then he understood the words and beleeved in CHRIST to salvation And so among us there is no ordinary Christian but may stick at the meaning of som Scriptures which if a learned preacher have them in handling hee may see unfolded and explained 2. By hearing the word preached a man may learne how this or that Scripture doth prove and confirme a point of divinity or doth confute a contrary errour or doth commend unto us some profitable dutie 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 Iacob But our Saviour sheweth it by a plaine 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 foloweth that because God saith that he is the God of Abraham and Isaac and Iacob therefore Abraham Isaac Iacob are living still and consequently their soules were not perished or vanished into nothing as the Sadduces fondly imagined and therefore said that there was no Resurrection Againe the people did not know that that place of David Thou shalt not leave my soule in hell nor suffer thine holy one to see corruption Psal 16.10 did include any proofe of Christs Resurrection from the dead But S. Paul sheweth and that from the Text it selfe that this saying must needes bee meant of Christ who upon the third day after his death rose againe from the dead without any tincture of corruption because of David that Text could not bee meant who had beene a long time dead and now was consumed into ashes but never rose againe 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 yeeld plaine proofe 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 himselfe but may learne it from a skilfull preacher 3. By hearing the word preached we may learn how to applie the sayings of Scripture to our owne use more then by hearing it read we could ever be able to do of our selves For Scriptures teach us generall duties and give us generall rules without declaring how they agree to each age or place or person For that were an infinit 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 bee ready to make application to themselves till some monitor remember them of their dutie An example hereof wee have in our blessed Saviour who having read that place of the Prophet The Spirit of the Lord is upon me c. 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 eares Luk. 4.21 An other example to the same purpose we have in S. Paul who having alledged 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 hee 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 judgment of God against adultery and murder nor could he be ignorant how necessary repentance was for preventing of that judgment but hee neglected to apply these rules to himselfe to whom they properly belonged till Nathan came to him and applied them to his conscience and tould him in plaine words Thou art the man 2. Sam. 12.7 By all this wee may see that there is great benefit in hearing the word preached besides that which may bee gotten by the word read And hereof there is plaine reason also 1. Because the preacher is supposed to bee 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 bee supposed to have gained skill both to manage his trade and to traine up others in the knowledge of the same art which they will not be able to doe who were never bred up in that profession And so it is in this case If a man have spent sundrie years perhaps twise 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 then men whose breeding hath beene in an other kinde But if any shall stepp into the Pulpit before he have passed through the Schooles and take upon him to teach Divinity before hee ever learned it I speake not of such a one nor do I think him fitt to teach men the mysteries of Religion Such a man may perhaps please the rude multitude who esteeme more of a glibb tongue then a solid braine are swayed more with sound of words then with weight of reasons but will never either satisfie the judgment of the learned or direct any mans conscience in the wayes of salvation Understand mee then to speake of such a one as hath beene bred in the study of good arts and is as the Apostle calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach and then yee will confesse it to bee true that such a preacher will bee able to teach his hearers the meaning of Gods word better then they of themselves could learne and understand it 2. Because the preacher besides his former studies doth or should bestow his time on the weeke dayes to provide for his labours on the Lords day or other festivals Other men spend the weeke on their worldly businesse the merchant on his traffick 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 imployment of the preacher even on the week day is to turne his bookes examine his Text and studie for matter of instruction that may do his people good that when the Lords day is come he may speake pertinently to the purpose and profitably for the furthering of his peoples soules And such a man will bee more able to expound Scriptures to
good deedes that hee hath done either for Gods house or for Gods people or for Gods glory Herein he hath cōfort Matt. 6.20 Luk. 14.14 that he hath laied up treasure in heaven which he shall finde with God at the last day and shall be abundantly recompensed at the Resurrection of the Just Againe hereby good men may be encouraged to well-doing because they know that their labour will not bee in vaine in the Lord. This use the Apostle made of this point He that soweth to his flesh shall of the flesh reap corruption he that soweth to the Spirit shall of the Spirit reap life everlasting And then he addeth Let us not be weary in well-doing for in due season wee shall reape if wee faint not Gal 6.8 9. He meaneth that as he that soweth much shall reape the more so hee that giveth plentifully for Gods sake for it is of liberality that hee speaketh in that place shall be plentifully rewarded at Gods hands Where further because doing of good is compared to sowing of seede and we by the example of the husbandman are stirred up to sow our seede without being weary of our labour we have hence occasion given us of two good meditations fit for this purpose 1. Med. The first is that no man thinketh his seede lost though it rot for a time in the earth because hee knoweth that at the harvest it will bring forth 20 or 30 or it may bee 40 for one And so if we give to good uses if wee relieve the oppressed abound in works of devotion though we do not presently see any profit by them yet none of them is lost when the harvest is come the cropp will make a recompense for all and we shall receive our seede with advantage 2. Med. Among men they are counted rich men that have good store of ground for their tillage every man is glad if he can purchase land where hee may sow in the spring and then reape the cropp at the harvest And so every one among us that desireth to be rich towards God should bee glad when hee hath ground to sow his seede of righteousnesse in that his cropp may be the greater at the harvest For example if we see a poore servant of CHRIST in want and distresse there is a piece of ground to sow our seedes of charity in If we relieve him wee shall enrich our selves by it And if we see a poore man oppressed by a potent neighbour here is ground to sow our seede of justice in If we can and do help him to his right wee shall gaine helpe at Gods hands an hundred fold more And if wee meete with a man that is sad and perplexed in minde here is ground to sow our seede of compassion and comfort in And if wee help to support and strengthen him in his grief God will comfort our soules against all perplexities and feare The summe is a man cannot bee a loser by doing of good deedes no more then the husbandman is a loser by sowing of his seede I pray as our Church doth Stirre up O Lord the wills of thy faithfull people that they plenteously bringing forth the fruit of good works may of thee bee plenteously rewarded through JESUS CHRIST our LORD CAP. IX Hearing and Doing compared together and how and with what difference they concurre as jont helpers of our salvation Cap. 9 HItherto I have spoken of the two duties of Hearing and Doing of Gods word severally and apart now it will helpe us not a little both for understanding the right use of these duties and for attaining to blessednesse by them if for conclusion of all we compare them together consider how in what maner they concurre to the procuring of our happinesse To which purpose that I may speake the more plainely and distinctly I will set downe that which I have to say in three severall conclusions And they be these I. Concl. Hearing of Gods word whether read or preached is so farre forth onely usefull for a Christians blessednesse as it directeth and furthereth him to the keeping of Gods word and the doing of his will contained in it For proofe hereof there be these arguments or reasons 1. Arg. Hearing of Gods word is therefore availeable to blessednesse because by it we learne the way to happinesse and are by it perswaded to walk and go on in that way This to be the use of Gods word heard and read I have proved already and other use then this the Scripture reveileth none nor can any man with reason imagin any other I now add hereto as an Assumption to that proposition But the way to blessednesse is by the obedience of Gods Law and the keeping of his word This is proved by those Scriptures which call Gods commandements his waies by which he leadeth men to heaven and happinesse and our keeping or observing of those commandements a walking in that way In this kinde David describing the happy estate of a righteous man saith Blessed are they that keep his testimonies they also do no iniquity but walke in his wayes Ps 119.2 3. But Solomon more directly to this purpose Hee is in the way of life that keepeth instruction Pro. 10.17 Where 1. when he saith Hee that keepeth instruction he meaneth such a one as submitteth himselfe to be guided by Gods word and doth that which God teacheth him therein And 2. when he saith of such a man that he is in the way of life he meaneth he is going on in the right way to eternall life and happinesse And to like purpose David prayeth Teach mee the way of thy statutes and I shall keepe it unto the end Ps 119.33 and so he promiseth I will run the way of thy cōmandements when thou shalt enlarge my heart v. 32. In all which and many other sayings to like purpose wee have two things worth our observation 1. that the keeping of Gods word is a walking in Gods way and 2. that this way of God in which we are to walk is also the way of life and happinesse And from hence the collection is cleare If hearing do therefore profit us to eternall life because by it wee learne the right way that leadeth thereunto and this way bee nothing else but the keeping of Gods word then hearing is only so farre availeable to blessednesse as it furthereth us to a godly life 2. Arg. In Scriptures Hearing of Gods word is commēded unto us as the means that bringeth us to obedience and the doing of Gods word is set out as the end for which Hearing is intended This to go no further is sufficiently proved out of one booke of the Law Deuteron I meane in which the pen-man of the word doth most clearly and punctually describe the use of Gods Law In that booke chap. 4. ver 1. thus Moses speaketh to the people Hearken O Israel unto the statuts and judgements which I teach you for to do them and ver
spilt as is sowen in that time and if besides occasions of the world do keep us from hearing or hinder us in preparing for it what in this case is bestowed on the world is stollen from God and our owne soules And therefore in the Decalogue where God commanded the Jews to sanctifie the seventh day as a day of rest for Gods service hee telleth them that they had six daies allowed theÌ„ to do their own works in but the seventh was a Sabbath of rest in which being freed from the world they should bee at leasure for God For better keeping of which day Moses commanded them that the day before the Sabbath they should (a) Exod. 16.23 bake what they had to bake and seeth what they had to seeth that so they might have no businesse of their own to do when they were to keepe Gods holy day And from hence it was that the Jews called the sixth day of the week (b) Matt. 27 6â— Luk. 23.54 the preparation of the Sabbath Some have thought that this was a peculiar title of the day going before the Passeover and sure there is reason to think that it was in an especiall maner used before that day because as that (c) Joh. 19.31 Sabbath day was an high day so this preparation day should be observed with more solennitie and care that it might usher in that great day with the more honour But yet I take it every Sabbath day had his preparation day going before according to that rule of Moses mentioned before And so (d) Parasceve Graeca vox est Latinè dicas praeparationem Eo nomine Judaei vocabant sextam Sabbathi seu sextam Hebdomadae diem eò quòd illo die pararent necessaria omnia ad vivendum die subsequenti ne qua re otium Sabbathi violare cogerentur Brugens in Matt 27.62 Vox Parasceve qua Romani hanc solam feriam sextam compellant communis est omnibus totius anni feriis sextis Parasceve verò praeparatio interpretatur quo nomine Judaei qui inter Graecos conversabantur sextam Sabbathi quae nunc à nobis sexta feria nominatur appellabaâ—â— c. Antiq. Liturg. tom 2. de feria sexta pag. 925. Vide Ca aeuÌ„ in Cassian Instit lib. 5. cap. 24 pag. 12. learned men generally do affirm Answerably whereunto and as I take it in imitation thereof the Christian Church hath beene accustomed to keepe Saterday half holy day that in the afternoon they might ridd by-businesses out of the way and by the evening service might prepare their mindes for the Lords day then ensuing Which custome and usage of Gods people as I will not presse it upon any mans conscience as a necessary dutie so every man will grant mee that Gods people as well Christian as Jewish have thought a time of preparation most fit for the well observing of Gods holy day And upon this ground I may be bolde to advise every good Christian that before the exercises of the LORDS day he will take care to lay aside worldly occasions and to cleare his minde from the thought of them that so he may have nothing to do with the world while hee is to converse with God nor bee distracted with earthly thoughts when hee is to bee busied about heavenly things In regard whereof I cannot but blame their loosenesse who follow the businesses of their trade in the morning of the Lords day or spend other parts thereof in talking with their servants about the disposing of the next weeks work as if they meant to make the Lords day a preparation day for the week following By which meanes it falleth out not seldome that such people come tardy to Church and heare without attention when they are come and go away without profit when all is done I like not their rigour who allow no word nor thought on a Sabbath day but such as is spirituall nor can I approve their loosenes who take so much libertie for themselves as hindereth any substantiall dutie of Gods service More I say not at this time grant mee but thus much and then ye will not denie but so much preparation is necessary as may make us fit for the duties of Gods service and may make the exercises of an holy day profitable for our soules II. A second preparative duty for right hearing is that wee refresh the body with seasonable moderat comforts that the senses spirits being refreshed the minde may bee made more chearefull in Gods service For our soules work as our bodies are fitted for them and the reason is because the senses of the body are the servants of the soule the spirits are the instrumeÌ„ts by which it worketh Now if a master-workman doe want servants to assist him he will do but a little work and if hee want tooles or have none but blunt ones he can do no work or none to any pupose And so if the bodily senses bee decaied and the spirits wasted the minde cannot be free or forward in good duties And consequently if we desire that our soules may be fresh lively in hearing or praying or praising God it will be necessary that the body bee kept in vigour by its usuall refreshings And these refreshings are two especially moderat diet and seasonable sleepe In these I require two things 1. that there bee a competent use of them allowed to the body and 2. that this use be moderat and seasonable And this the Apostle meant when hee said Make not provision for the flesh to fulfill the lusts thereof Rom. 13.14 for by these words (a) Cassian Inst Ib. 5 c. 8. pag. 116. saith a good writer non curam ejus omnimodis interdixit sed ut in desideriis fieret denegavit He did not forbid all care but denied the fulfilling of its lusts Voluptuosam ademit diligentiam carnis gubernationem vitae necessariam non exclusit hee tooke away the sensuall care of the flesh but not the right ordering of it according to the course of nature 1. It is necessary that there bee allowed a reasonable use of them that the senses may bee lively and active for their work For wee read of the Egyptian yong man that by long fasting hee was ready to die but when he had eaten some food then saith the Text his spirit came againe to him 1 Sam. 30.12 And so Ionathans eies were enlightened by eating a little honey in his hunger 1 Sam. 14.27 And againe if the people had beene suffered to eate of the spoile of their enemies there had beene a farre greater slaughter among the Philistines ver 30. (b) Efficaciùs semper corde concipitur quicquid sensim absque nimio labor corporis intimatur Cassian Collat. 14 cap. 19. pag. 651. And so in this case sleepe and food are necessary refreshings that wee may bee chearefull in Gods service And the reason is cleare in experience For we see that the famished body is unfit for worke
will bee so serious and attentive in matters of Gods service that other by-thoughts will not easily divert or turne away his minde And therefore if worldly thoughts do much disturbe our hearing it is an argument that the studie of the world is more frequent with us and more delightfull to us then the studie of Gods word For redressing of which errour and to keepe our mindes from evagations and distractions our care must be to place our studie on Gods word and thereby to season our mindes with a love of heavenly things and a serious care of our salvation 2. It will be an helpe also if we use such posture of body as may be apt to keep our senses waking and to drive away heavines sleep How this is to be done we may take direction from examples of former times First then wee read in the Gospel that when our Lord had read his Text and was ready to speak unto the people the eies of all them that were in the Synagogue were fastened upon him Luk. 4.20 Which words as they shew with what attention they prepared to heare the Sermon so they intimate that by this means they were likely to continue their attentiō For as the mind sendeth out the eies to look upon that which it selfe liketh so the eies if they bee fastened on an object do stirre up the minde to think on that thing which they present to its view Consequently as gazing abroad distracteth the minde with varietie of objects so the fastening of them on the speaker doth settle the mind where the eies are fixed And by reason hereof it will bee some help to sharpen our attention if sometimes as occasion requireth wee fasten our eies upon the Preachers face look that way where we desire our minds to be Againe Solomon saith of the wicked man that he shutteth his eies to devise froward things Prov. 16.30 He meaneth that as men when they are in serious meditation do shut the eies that nothing may distract their minds so the wicked man shutteth his eies that hee with more intention may devise mischief And so in this work of hearing it may sometimes be an help to attention if wee look downward or cover the eies that the minde having no distraction from without may be the more intent on his present businesse Thirdly wee read of the ancient Monks in Egypt And the name of Monks was then as honorable for their devotion as now it is growen contemptible for the superstition of later times that they in their prayers did sometimes cast themselves downe upon the ground and anone after rose up againe and praied standing with their hands lifted up to heaven And this they did * Humi namque diutiùs procumbentem nō solùm cogitationibus aiunt verùm etiā somno graviùs impugnari Cassian Inst lib. 2. c. 7. pag. 27. because as they said if a man did lye long upon the ground he would bee set upon not onely by idle thoughts but more especially by sleepe And so if in our hearing wee finde that by long sitting at ease wee grow heavie and dull of hearing wee should rise and stand up to awaken our senses And if by long standing wee finde our selves weary of our worke wee may for a time seek some ease by sitting and so still change the site of the body and use such varietie in gestures as for the present we finde most availeable to keep us in attention 3. It will bee an other help if we labour to remove all lets and impediments that use to disturb us Solomons rule is It is not for Kings to drink wine nor for Princes strong drink lest they drink forget the Law pervert the judgmēt 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 Gods service If wee drink wine strong drink that is apt to fume into the head and to procure drowsinesse and sleepe if we eat a full meale that calleth the spirits to the stomach for concoction and in their absence the braine is disabled for contemplation and religious thoughts and if before we come to Church we drowne our selves in meriments and sports that will season the minde with carnall delights and make the soule unfit to relish the things of the Spirit and if any man stuff his mind with worldly eares and businesses of this life that will leave no roome for spirituall instructions to enter in And if any of us do finde that by these or any other such occasions we be hindered in our hearing wee must forbeare drinking of wine and feeding to the full and delighting in carnall sports cumbring our selves with worldly cares and what soever else may breed either drowsinesse or distraction Else it will bee impossible that wee should heare with attention and as impossible that we should profit without it 4. It will bee an help to our hearing if while wee are about that work we do ever and anone reflect upon our selves and consider what thoughts doe then lodge within us And if we finde distractions to divert us we should blame our untoward hearts bewaile our corruptions and recall the minde to his businesse again This will help us against distractions because our heart will learne by often checks to bee the more watchfull and we by condemning our selves for our neglect of God and our own good shall be made the more warie of offending any more even as a traveller that hath missed his way through heedlessenes will bee the more carefull afterward to observe every turning and to avoid every by-waie that might mislead him These rules I have thought not unfit for this purpose if any man have those that bee better hee may leave these at his pleasure and make use of that which may do him more good II. The next vertue 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 bee not rash with thy mouth and let not thy heart be hastie 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. Wee may note in this sentence two things a rule and a reason 1. A Rule that is expressed two waies 1. negatively in these words Be not rash c. He meaneth that we should not presume to speak unto God but with premeditation and advised sobernesse 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 bee sparing