CHAP. 2. Touching the dutie of the hearers before the Sermon.

Mēs minds are with great reli­gion to be framed and set to hea­ring of Ser­mons.THE verie heathen themselues, did in former time so reuerently and vncorrup­tedly esteeme of, come vnto, & performe their idolatrous seruices & worships, that they euer tooke it to be a very wicked thing, to touch them, as it were, or to handle them with vnwa­shen hands. Whereupon grew that prouerbe amongest them, with vnwashen hands, so often as they would signifie, that men repaired to, or dealt in some holy thing, or matter other­wise of great moment, irreligiously, negli­gently, or vnprouidedly, as we say. How much more then, both in hearing Sermons, & also in handling of the holy word of God, as likewise both in administring, and in vsing holy things, and Gods seruice especially; shall we haue iust cause to thinke that we haue need of, as much religion, reuerence, and de­uotion of minde, as we can attaine to, that so we may the better prepare and dispose our selues, to so holy and heauēly things, in which consisteth the onely top, as I may say of our felicitie and chiefe good; and the better take heed to, and keepe our foot, when we shall goe to [Page 5] the house of our God: as Salomon admonish­eth vs in the booke of the Preacher, chap. 4. vers. 17. for in this case whether we consider 1 that most holy and most excellent maiestie of almightie God, which treateth with vs, and speaketh vnto vs, Psal. 18.7 Ioh. 15.15. at the presence whereof euen the mountaines tremble, and in whose sight not the heauens themselues verily, no nor the An­gels indeed are cleane: or regard the height 2 and the excellencie of those heauenly things, which in the holy assemblies and meetings of the Church are performed, and at which all our senses cannot but faile, and the very eies of our minds wax dim, which the Apostle mea­neth (as I take it) in his first Epistle to the Co­rinthians: 1. Corin. 2.9. or respect that exceeding great mi­serie 3 corruptiō, yea nullitie, which through our nature cleaueth vnto vs, of which the Apostle saith: 2. Cor. 3.5. Not that we are sufficient of our selues to thinke any thing as of our selues, but our suf­ficiencie is of God: or weigh the most high 4 Gods vnmeasurable goodnesse, mercy, and gentlenesse, which openeth his most holy mouth vnto vs, Isay. 54.10. and vouchsafeth to make with vs a couenant of grace and saluation, not dis­daining that our exceeding miserie and vn­worthinesse: or in a paire of iust scales vp­rightly 5 ballance, how much it presently be­houeth [Page 6] vs, and hereafter shall be benefici­all for vs, rightly to handle such great matters, and well to performe them for Gods glory, and the saluation of our soules, I say, all or any of these things well considered, it cannot o­therwise be, (sure I am it should not other­wise be) but that we should goe to the holy assemblies and meetinges, not with snailes paces, that is, creepingly and slowly, but with wide and large steps, as those that goe vpon stilts, and to come to them, and to be present and cōuersant in them: not hauing our hands and our garments washed only, but our minds & our hearts also, Iam. 4.8. as Saint Iames saith: Clense your hands yee sinners, and purge your harts ye double minded men, and so draw neere to God, and he will draw neere to you▪ Considering and remembring, that in this case especially, that common saying must be true: Touch not ho­ly things with vnwashen handes. From whence also it cōmeth to passe (as we see) that so often as either prophets or godly kings among the people of God, did call together eyther their household seruants and families, or the priests, or the whole people, eyther to heare Gods word, or to offer vp sacrifices, or to intreat God, when common calamities were at hand, they exact, demaund and call for no­thing [Page 7] more than sanctification, clensing and preparation thereto: Places pro­uing that preparatiō or sanctifi­cation should goe before the word. as in many places of the scriptures, examples touching this point pre­sent themselues vnto vs. Amongest others see, Gen. 35. vers. 2. Exod. 19.10. 1. Sam. 16.5. 2. Chro. 15.12. 2. Chro. 29.5. Ioel. 2.15.16.

Heere we are to marke, that this one word of sanctifying, or sanctification comprehen­deth vnder it all that dutie, which a godly hea­rer (that should prepare and fit himself, to the sauing hearing of Gods word) ought to bring with him: yet because that is very large, I will for more perspicuitie and plainnes sake, more straitly aime at those things, and more particularly put them down, which are com­prehended vnder this terme of sanctifica­tion, as also what thinges are contrarie thereto, and indeed should be remoued and amended, For so by one and the selfe same labor, it shal manifestly appeare, that not only the very hearing of holy Sermons, but that pre­paratiō also, to that sauing & healthful healing is not some light labor, as sundrie suppose, but a matter of verie great skill, industrie & trauell.

For euen as in the brittle & fraile things of this world, there is almost nothing that is not stopped as it were, with certain his own lets & hinderances, for the remouing whereof men [Page 8] must especially labour and toile, least both the thing it selfe, and all the fruit and profit of it, euen whilest it is greene (as we say) perish and come to nothing: so to the hearing of Gods word, and to the performance of Gods wor­ship, the most great, grieuous and hurtfull difficulties of all others are obiected and set a­gainst the same, yea shackles, and more than yron setters, which either altogether banish and withhold men from holy assemblies, or else verily so snare and keepe their heartes in thrall, that they make them that are present, absent, and rather shaddowes of men than men, & in the holy places of praierleaue them (we may more truly say it) liuing images, in stead of those deaf, dumb & dead pictures that were wont to be there before. But these lets & obstacles must first of all be remoued. And though by the things which haue alreadie bin spoken, a man may easily coniecture and con­ceiue that they are of two sorts: yet because for the most part they come together, as if it were in troupes, I will one after one rehearse them, & withall declare the remedies of them.

1 On the day therefore before the Sermons, as also at other times, Surfetting must be a­uoided. yea continually, men must abstaine from drunken feastes and gulling in 2 of wine: likewise in the morning before the [Page 9] Sermons, they must abstain from burnt wine, which in some places a man may see readie to be sold eyther at the gates and entrances into the Church, or very nigh to Churches. On the 3 other side, it is meete carefully to striue vnto sobrietie and temperance, which a man may not vnproperly call, the perpetuall fast or ab­stinence of Christians: for surfetting in meat, A reason. drinke or otherwise, as also the fulnesse of the former daies wine, eyther tieth men wholly 1 to their beddes and chambers, and so draw­eth, yea driueth them away from holy assem­blies: or else in them causeth them to do no­thing 2 but sinne. This we may assure our selues of, that drunkennes and surfetting take from men reason, and the vse of vnderstanding, in which consisteth the chiefest dutie of mans reasonable soule. Whereupon the prophet Hosea pronounceth: That wine & new wine or strong drinke take away the heart. Hose. 4.11. Where­fore that vtterly taketh away the serious me­ditatiō and thought of Gods word, his works and iudgements, (whether they be mercies or miseries and afflictions) yea it remoueth the meditation of euerlasting life: which thing also Isaiah obserued, when vnto them that were giuen ouer, to continuall quaffing & drin­king, and were mighty to drinke wine, and strong [Page 10] to mingle things which would make men drunk, he ascribeth this, that they regard not the Lords worke, nor consider or behold the worke of his hands, Esay. 11.24 but despise the law of the Lord of hostes, and contemne the word of the holy one of Israel. With which agreeth that which our Sauiour Christ telleth vs, Luke. 21.34. when he affirmeth: That by surfetting and drunkennes, mens hearts are become heauie and oppressed: so that they are not able to rise vp to the contemplation and beholding of heauenly thinges, that so 1 they might delight in God (who is that chiefe 2 and eternall good) and in the sight and sense 3 of his eternall saluation; than which what can be spoken or thought more grieuous; or that is or can be more hurtfull to mans salua­tion, or more estranged from the end, to which he was created? Wherupon Saint Paul also dehorting Christians from drunkennes, doth by a certaine opposition set, as directly con­trarie one of them to another: the spirit of wine, and the spirit of the Lord, as also the ef­fectes of drunkennes, and of Gods spirit: and on the other side exhorting men to the effects, fruits, or works of the holy ghost, and euen vnto those exercises also, which should be per­formed in the holy assemblies of the Church, disswadeth them from drunkennes, Ephes. 5.17 18. as a most [Page 11] present infection and destruction of them all, saying: Be not vnwise, but vnderstand what the will of the Lord is. And be not drunke with wine wherein is excesse, but be fulfilled with the spi­rit, speaking mutually among your selues, in Psalmes & Hymnes & spirituall songs, singing and making melodie to the Lord in your harts, giuing thanks alwaies for all things vnto God the father, in the name of our Lord Iesus Christ. 1

It shall not therfore be besides the purpose, Remedies against the hinderance or let of surfetting. if, as at all times generally, so particularly the day before the Sermon, and chiefely before the Lords day, men do vtterly and altogether abstaine from more long, and intemperate 2 feasts and bankets: yea if by some lawe and authoritie of the magistrate, wine-sellers and victuallers be forbidden, that the day before the Lords day, they shoulde but for a certaine time and space set them, sell wine or victuals to any: and the like to be laid vpon them also in the Sermon while except, An excep­tion. notwithstanding it be to women in child-birth, and to sicke per­sons, for by this same very law, strangers and trauellers also should be bound & restrained: and so euery man might come soberly, and wel prepared to the sober meditation of Gods word, and the performance of the whole worship and seruice of God: euen as Saint [Page 12] Peter also will haue vs to be sober and watch­ing vnto praier. 1. Peter. 4.7.

2 Secondly men must before hand purge and emptie their hearts from cares, Too much care of pre­sent things. and from the vncertaine thinges of this world, that so they may be made able to receiue holy & heauenly things: and before they go out of their houses, they must as it were bind them together in a bundle, and if not altogether cast them away, yet for a time lay them aside, & leaue them at home. For in worldly affairs & indeuors, it cō ­tinually almost fareth with vs, as one wel said: be that bēdeth himself to many things shal haue his senses lesse busied about some one. And again Our hearts are such, as they cannot at one time admit two diuers cares. A double reason. Muchlesse can we hā ­dle wel, and as we should, worldly & heauenly 1 things together, as well by reason of the ex­cellencie 2 of heauenly & holy things, and the basenes of earthly matters: as also because not onely of the great diuersitie, but also of the contrarietie and repugnancie, that is be­twixt them: for cares, heuinesses, and the riches of this life, Luke. 8.14. are those thornes which cheake vp the seed of Gods word, that it cannot bring forth his fruit. [...]. 8.7. And the wisedome of the flesh is en­mitie against God, for it is not subiect to the law of God, neither indeed can be.

How much better therfore were it in this behalfe for Christians, Remedie a­gainst ex­cessiue care. to imitate that same Crates of Thebes? who cast his goods into the sea, because he supposed that by them he should be pulled back from the studie of phi­losophye, saying: I had rather lose them, than that they should destroy me, or cast me a­way: A reason. for howe great folly and blindnesse is it, so to imbrace and coll the mutable, vncertaine, and brittle things of this life, (yea such as haue adioyned vnto them infinite vexations and troubles) as that a man will preferre them before the hearing and stu­die of Gods word, yea & before such things, as are sure and stable, and doe bring with them, to them that haue them, perfect both pleasure and blessednes? which what is it else, but after the example of our first parents, Gen. 2. & 3. Chap. for an apple, to leaue Paradise, and the same not earthly but heauenly? and as Esau, to sell our birthright, & the priuiledge of the first borne for bread & pottage of lentils? Gen. 25.34. Num. 11.5. and more high­ly with the Israelites to esteeme the garlike & onions of Egypt, than that holy land of Cana­an? And with the prodigall sonne, to chuse rather to feed with the shales and buskes for hogs, than in his fathers house, Luke. 15.16 plentifully and daintily to eate the meate of Angels? [Page 14] And more eagerly to desire the filthie and in­famous pleasures of the Sodomits, than leauing them to follow Gods holy calling, euen to e­uerlasting life?

3 Thirdly there are some also found, when some singular (I cannot say perswasion but) imagination of learning and knowledge in Gods word, Singular cōceit of knowledge. withholdeth from the boundes and borders of the Church, and from hearing of Gods word. And herein they do the more foster and feed themselues, because they haue the holy Bible at home in their houses, and some one or other postill, as also other profi­table bookes, by the reading of which they can profit more (as they suppose) than by fre­quenting the Church: yea they feare not to boast, that they themselues better know and vnderstād the holy things of God, thā the pub­like preacher or minister of Gods holy word.

But for the remouing of this obstacle or let, and for the right setling of a mans selfe, Remedies against cō ­ceit of knowledge. to the hearing of holy Sermons, men must again and againe, thinke vpon that speech of Christ, wherin he saith: That you ought to haue done, 1 and not to haue omitted the ether: For both of them are enioyned and commanded vs from 2 God. Math. 23.23 And how often are the holy assem­blies of the Church commended vnto vs, both [Page 15] by Gods commaundement, and also by holy mens examples, which examples haue as it were the force of precepts? As that in the Temple of the Lord, all his people speaketh of his glory: That they declare the Lords name in Sion, Sentences. Psalm. 29.9. Psal. 102.21▪ 22. Psal. 149.1. Math. 13.43 Reuel. 2.11. Luke. 16.29. Hebr. 10.25 and his praise in Ierusalem, when the people shall be gathered together, and the kingdomes to serue the Lord: That the Lords praise is in the congregation of saints: That hee that hath eares to heare, ought to heare: That men should heare Moses and the Prophets: And that we should not forsake, our assemblies & Churches, as the manner of some is. Examples. And with what great knowledge of heauenly matters and miste­ries was that kingly Prophet Dauid furnish­ed? Yet he affirmeth, Psal. 122.1. that he reioyced when it was said vnto him, we will goe into the house of the Lord. And being driuen into banishment, he earnestly and hartily bewailed this, that he could not safely be present at the holy mee­tings and assemblies of the people. Priscilla indeed and Aquila beeing man and wife, Psal. 42.4 Psal. 84.4.5. Acts. 18.36 made such good proceedings in the way of God, that they did more exactly instruct in the way of God, a man wel instructed before in the way of the Lord, and a very eloquēt man, to whom also the Apostle beareth witnes, that he watered in the Church, Apollos by name: 1. Cor. 3.6. and [Page 16] yet notwithstanding they heard him pub­likely speaking in the Synagogue. And how often both in the Acts of the Apostles, and in the first epistle to the Corinthians, is there men­tion made of the publike assemblies of the Church. A reason. For the publike preaching of Gods word hath many peculiar priuiledges and pre­heminēces, that the priuat reading therof hath not, in regard of which, that in many respects, and by many degrees is worthily to be prefer­red before this. For in the ecclesiasticall as­semblies 1 & Sermons, through the gift of pro­phesie or interpretation, both common pla­ces 2 of Christian doctrine, and also the arti­cles of faith and religion, are discussed and 3 compared one with an other: more darke and hard points, are made plaine, by more cleare and easie: Contrarieties, if there be any (as 4 somtimes in shew there be) are reconciled; ob­iections against the truth are confuted and 5 answered: the doctrine of the holy scriptures is applied to the present places, times, persons, and condition of things, and that for the in­struction 6 of all & euerie one of them, in sound faith and holy life: which hardly the hundred person shall performe, though he can reade very well, or be indued with a perswasion of greater knowledge than others. Besides, the [Page 17] liuely voice of the teacher, is more effectuall 2 and piercing than bookes, which are but as dumbe schoolemasters or teachers: as one Papias in Eusebius saith, Euseb. histo. eccle. lib. 3. cap. 36. & witnesseth of him­selfe: I perswaded my selfe I could not get so much profit by bookes, as from the liuely voice: Lastly the publike assemblies of the Church, and the things that by calling vpon Christs 3 name, or according to his will and power, are performed in them, haue singular promises of Gods presence, grace and blessing: For who­soeuer shall call vpon the name of the Lord, Ioel. 2.32. Rom. 10.13.14.15. shal be saued. But how shall they call vpon him, in whom they haue not beleeued: and how shall they beleeue in him, of whome they haue not heard? and how shall they heare without a prea­cher? therfore faith is by hearing, & hearing by the word of God, as the Apostle Paul testifieth, Rom. 10. vers. 17. And Christ himselfe saith: Mat. 18, 19.20. If two of you shall on earth agree vpon any thing, whatsoeuer they shall desire, it shalbe gi­uen them of my father which is in heauen: for where two or three are gathered together in my name, there am I in the middest of them. And what meaneth Christ else, when he marketh his sheepe or his elect, with this note, that they heare his voice. Iohn. 10.27.

Other some there are, who are bewitched, [Page 18] 4 by a certaine partiall, or rather schismaticall choice, Partiall, or rather schis­maticall respect of ministers. which they make of ministers, and are not onely nice and coy, or wanton, as we would say, but fall to open contempt, or care­lesnesse: which then falleth out, when sundry are established in the ministerie of some one certaine Church or Citie, and ariseth eyther 1 from a certaine naughtie and corrupted affe­ction, 2 or from the difference, and diuersitie of Gods gifts, which appeare to be in them. Now if they know or learne, that such a one ordi­narily doth preach, What man­ner of prea­chers men do for the most part like of. whom eyther they them­selues doe not affect or fauour, or who will not flatter them, nor yeeld vnto their affecti­ons, nor cannot, he will not tickle their eares, with a certaine smoth kinde of speech, eyther by pleasant histories & tales, compiled and fetched from prophane authors, as if they were like tingling brasse and no better, then do they, euen as it were for the nonce, and of set purpose withdraw themselues from the holy assemblies, & withhold themselues from Sermons. But that shall befall such hearers, as fell vpon that wicked king of Israell, Ahab: of whom, when Iehoshaphat the godly king of Iudah demanded, whether there were not be­sides those foure hundred prophets of Baall, yet any other prophet of the Lord, of whom they [Page 19] might inquire and take counsel, touching their warre against Ramoth-Gilead, answered, 1. King. 22.7.8. there is yet one man (to wit Micaiah the prophet) but I hate him, because he doth not prophesie good vnto me but euill: or else it shall betide thē, as it did to Felix & his wife Drusilla, who desired to heare Paul a prisoner at Cesarea, to preach vnto them: Act. 24.25. But when Paul disputed of righteousnes, and temperance, and of the iudgement to come, Felix being afraide and trembling, answered: now goe thy way for this time, and when I haue conuenient time, I will call for thee againe. For whereas Felix in the gouernmēt of that prouince, did many things tyrānously, & had greater regard to gain, than to iustice: and whereas Drusilla, who was a Iewesse, was contrarie to Gods law, maried to an vncircumcised man, and so became a filthy adulteresse: Paul in a certaine kind of graue wisedome, which yet had ioyned with it great libertie of speech, reasoneth & disputeth principally of such things, which he knew to be wanting in his hearers. But when this song pleased them not, they enioyne Paul to be si­lent, and send him packing from them, faining that some other time, if it shall be sit and sea­sonable for them, they will call him againe, and heare him more at large cōcerning those [Page 20] points. But as for them that in hearing of Ser­mons, & in choice of the ministers of the word, do by a certaine prophane and carnall leuitie seek nothing else, but eyther a certain pleasing of their eares, or a spending of them, they shal haue the same, that that Herod Antipas had, to whom when Pilate commanded Christ to be led captiue, Luke. 23.8. he greatly reioyced, seeing that hauing a long season desired to see Christ, he thought now good occasion was giuen him, that he might both feede his eies, and delight his mind with certaine newe miracles, and such as before were neuer seene; no otherwise, than if he had gotten some Iugler or Inchan­ter, that would shew him some pleasant sight. Which thing, when such Herodian, profane, curious, carelesse and idle hearers, cannot ob­taine of Christ and his faithfull ministers, they nothing at all regard them, and doe not onely with most wicked scoffes & scorns deride thē, but cloathing them with a certaine scornefull kind of attire or apparell, and loading them with all maner of scoffes, they openly produce and traduce them to be derided of all.

But Saint Paul (which also is of great force, to breake & cut in sunder this Gordian knot, not with Alexanders sword, The reme­die. but with the two edged sword of Gods word) did in the [Page 21] Church of Corinth sharpely reproue this, Heb. 4.12. that being led therūto by a certain lightnes of mind & carnal affectiō, some did hang vpon one doctor, some vpō another, & so enuiously preferring one before another, they brought in dissensions, 1. Cor. 3.3.4. and schismes into that Church: not that they, whō he named, fostered & maintained dissensions among themselues, or taught contrary things one to another, but because the Corinthians themselues did consider of & esteeme, eyther 1 certaine cōditions of those their ministers or 2 their vnequall gifts and graces, and so became diuersly affected one of thē towards another. Which thing he declareth, is done vniustly & without cause, whilest amongst themselues, the teachers agreed in soundnes & puritie of doctrine: for it was an absurd thing to diuide, 1 & as it were to cut in peeces Christ himself, A reason. who is our only master, as he himself saith, Mat. 23.8 & the only head of the church, & that by profes­sing, Ephes. 1.22. following & esteeming other masters & teachers besides Christ. Furthermore, it is con­ueniēt, 2 that frō him alone we should both take our name & professe him, who hath purchased vs with his blood, & also hath Lordship, Act. 20.28. power and authority ouer vs, into whose name like­wise we haue bin baptised, & haue againe gi­uen him our names also. And because the false [Page 22] Apostles, as ambitious teachers did in the Church of Corinth, affect the commendation and praise of eloquence and wisedome: and on the other side traduced Paul, for vsing in his Sermons, a certaine base and contempti­ble kind of speech: he therefore sheweth that both the kind, and the stile of the doctrine of the gospell, 2. Cor. 2.1. did much differ from philo­sophicall sort of speaking, and from the wise­dome of the world. And this he doth least the power and worthines of the gospell, might by this means wax vile, & the glory of it be ascri­bed rather to the art, excellēcie & eloquēce of speech, thā to the vertue & power of Christ, & whilest mē rather giue eare to pleasant words, and attend the colours & paintings of speech more than the matters themselues, and seeke the tickling and delight of the eares the verie kernell and marrow (as I may say) of true do­ctrine should be neglected. The place it selfe lieth thus in the first Epistle to the Corinthians, It hath beene declared vnto me (my brethren) touching you, 1. Cor. 1.11.12. &c. by them that are of the house of Cloe, that there are contentions among you. Now this I say, that euerie one of you saith, I am Paules, and I am Apollies, and I am Ce­phas, and I am Christs, Is Christ deuided? was Paul crucified for you? eyther were ye baptised [Page 23] into the name of Paul? And a little after, Christ sent me not to baptise, 1. Cor. 1.17. but to preach the gospell, and yet not with skill or wisedome of speech and words, least Christes crosse (that is to say, the doctrine of the Gospell touching Christes crosse) should be made of none effect: And so on forward, as followeth in the same place. And because he would haue them the more often and the better to thinke of this ad­monition, he repeateth it againe in the third Chapter. vers. 3.4. &c.

As for the difference and inequalitie of the gifts which appeare to be in the ministers of the Church, Touching the inequa­litie of gifts in the Church, & in the mi­nisterie. as they should not rent the mini­sterie in peeces, or disgrace it, so should it not bring forth the one or the other, in the Church & hearers, but rather should ioyne them toge­ther, with the more strong giue of Christian charity, and be a greater ornament vnto them. A reason. For euen as the very ministers of the Church themselues, should not be proud, because they haue more excellent and greater gifts then o­ther (for what haue they that they haue not re­ceiued? And if they haue receiued it, why doe they beast of it, as if they had not receiued it? 2. Cor. 4.7) neither contemne those that are inferiour vnto them, neither on the other side, those that are inferiours, and haue receiued meaner [Page 24] or fewer graces, should enuy them: euen so should the hearers or the Church, not so in­deed admire, loue, reuerence, and extoll some to the skies, that they should contemne other some, A similitude and so despise their very ministe­rie, that they will withdraw themselues euen from their Sermons: for as there are in the one and the selfe same ground and garden, many and diuers kinds of herbes, which differ one from another in colour, sauour, sente, forme, greatnesse and excellency, and yet they are so far off from bringing forth any confusi­on & deformity, that with this trimme & fine varietie, as if it were with a garment of diuers colours, they either adorne, or else make more pleasant & sweet the said ground or garden. Again that diuerse difference that is betwixt musicall voices; Another similitude. that manifolde varietie of strings, which is in instruments of musicke; the great diuersitie that is in the sounds of pipes, flutes and trumpets: these very things I say, are they, which at the last beautifie and adorne musicke, whether it be by the voice, or vpon instrument, and by their wonderfull harmony singing together, concord and concent, doe both please mens eares and affect their hearts. There is therefore altogether the very same consideration of the diuersity of giftes in the A reason. [Page 25] ministers of the Church, & of the very Church it selfe: for it standeth vs not in hand so much to consider what is giuen either vnto him on­ly, whom we so much admire & esteeme, [...]. 1.17. or to our selues, as to obserue also other mens gifts and graces: knowing this, that no man hath any thing of himselfe, but that God alone, 1. Cor. 14.26 is the author & giuer of all good things: and that the end of all his gifts, is the edification of the Church: for in this case God passeth by no mā, Notable sentences. but though he disposeth of his own graces in an vnlike measure, some hauing more, some ha­uing lesse, yet he giueth to euery one so much as may suffice both to obtaine saluation, and exercise and execute his office and function. Wherfore, though one man haue many graces that another wanteth: yet that other hath some graces which he lacketh, and for which graces 1 sake, his ministerie should not, Illustration by particu­lars. or cannot be contemned. One it may be hath pleasant speech, & tickleth the ears with a certain sweet falling or cōposition of words, yet perhaps he sticketh or else wandreth vp & downe, but in the barke or chippings as I may say; not pier­sing to the kernell & marrow of those matters, which that other (who pleaseth not mens eares) well performeth. This man by grauitie waight and abundance of matter, supplieth [Page 26] want of smoth words: In which the other ex­ceedeth and excelleth, by a certaine floud as it were of eloquence. This mans speech or sayings onely swimme as it were in the vpper 2 part of the eares, but smite not or wound not the heart. The other on the other side, faste­neth darts & stings in mens harts, and leaueth them sticking there: one is powerfull in pub­lishing the doctrine of the Gospell, in pro­claiming the promises thereof for the raising vp of distressed consciences: another is migh­tie in thundering out the commaundements and threatnings of the law, to cause secure & carelesse men, to shake off that drowsines in­to which they are fallen. Some one is more liuely and forcible in publike Sermons and preaching: another hath more might & force in priuate conference, and the practise of ec­clesiasticall discipline: And so on in the rest. Wherfore in euery one of thē euē those which we accoūt the meanest, we must acknowledge and reuerence the gifts of God. A conclu­sion. Luke. 10.16. For the con­tempt of any minister, is the contempt of God 1 himselfe. Neither should men stand vpon, or stay themselues in those outward pleasant in­ticements, The sub­iect of teaching & hearing. paintings, and colourable deceits of words, speech and gesture, but looke to the pith and substance of the matter it selfe, [Page 27] and in publike Sermons, to seeke or search af­ter 2 nothing saue Christ, and the matter of our saluation in him. And this besides the hea­rers should remember, that it may easily fall out, that in taking vpon them to iudge of the ministers of the word, they may quickly be de­ceiued, 3 and that they are caried thereto, not so much by sound iudgement, as by carnall and fleshly affections, yea, and that so farre also, that he whom they smally esteeme, shall happily be much better, in doctrine, gifts and graces, that are very fit and necessarie for the 5 edification of the Church. Hatred of the mini­sters & mi­nisterie.

Furthermore many there be which boyle and burne with so great hatred against the mi­nisters of the Church, that they cannot indure 1 eyther to come to their Sermons, or else 2 though they be at them, Act. 7▪ 55.58. they heare and re­ceiue al things with prouoked & vniust minds no otherwise certainly affected than were the Iewes at Steuens speech: they fret in their hearts, they gnash vpon them with their teeth, and stop their eares, and out of the holy as­semblies, they barke at, and bite as it were with the very teeth of dogs, all that their ministers haue spoken in their Sermons, yea and many times, slaunder, and that with no lesse than diuelish malice; all that the ministers say: yea [Page 28] and spread abroad such things touching their Sermons, as neuer came into the ministers minds, much lesse into their mournes.

But these men sin, and indeed are iniurious 1 against, not the ministers onely and their per­sons, The reme­dies. which perhaps may be esteemed to be of 2 no great regard, but against God himselfe the author of the ministerie, and in whose name they exercise and execute their embassage, yea, which is more, 2. Cor. 5.20. they sinne against their owne 3 saluation, not well weighing, what and how great and excellent graces God doth vouch­safe to bestow vpon them by the ministerie of the Church: for if they did so, they would in this behalfe sanctifie themselues, and would by Gods grace, vtterly pull vp out of their hearts, this fierie dart of Sathan, and so the better prepare themselues, Ephe. 6.16. to the diligent and healthfull hearing of Gods holy word. For when the Israelites had forsaken Samuel, and desired to haue a king, as other nations, and Samuel was somewhat grieued and a little displeased, as in that behalfe, God assaying to comfort him against so great contempt and iniurie, saith vnto him: They haue not despi­sed thee, 1 Sam. 8.7. but they haue despised me, that I should not raigne ouer them: And Christ saith vnto his Apostles: He that heareth you, heareth [Page 31] me: and he that reiecteth you, reiecteth me, Luke. 10.16 Iohn. 13.22. and he that reiecteth me, reiecteth him that sent me: with which things also consent Saint Paules wordes, who affirmeth, that the Apostles and all the lawfull ministers of Gods word, 2. Cor. 5.20. doe exercise an embassage in Christes name, euen as if God did intreate men by them, and that whosoeuer reiecteth their doctrine, doth not reiect man, 1. Thes. 4.8. but God himselfe. In our tongue we haue a common prouerbe, by which we are willed to bow our knees and to bend to that tree, that yeeldeth vs shaddow, what then should we as in this respect do to the Church ministerie, by which God dispenseth vnto vs, those most excellent misteries of eternall saluation, and yeeldeth vs shaddow and refreshing, yea a true and an assured hauen, against the heate and tempest of euerlasting damnation, and the fire of hell, and sheweth and setteth out vnto vs, all our distemperature of bodie and soule: so that if we would rightly esteeme and weigh well together, the graces which by the ministerie, are bestowed vpon vs from God, & compare them with all the carnall duties of this world, See. 1. Cor. 9.11. Rom. 15.27. Gal. 6.6. & with the kindnesses & benefits which at any time can proceed frō godly hea­rers, to their ministers, we shall find that they [Page 30] are of little or no account at all. In which re­spect also indeed it is, that the holy Ghost doth so often exhort the Church, to the loue, reue­rence, honour, and all duties of kindnesse to­wards the ministerie, as we may see. 1. Tim. 5.17. 1. Thess. 5.13. Heb. 13.17, Gal. 6.6. And as concerning the Galatians, Gal. 4.14. he doth indeed to their singular and immortall praise and glo­ry, say of them, That they receiued him as an Angell of God, yea as Iesus Christ himselfe, and if it had beene possible, that hauing pulled out their eyes, they would haue giuen him them.

With how great ha­zard of e­ternall sal­uation, the contempt of the mini­sterie is ioyned.Wherfore certainly we must conclude thus, that that same cruell contempt and hatred of the ministery & ministers of the word (which in very many places, is euen by children, sucked in, and instilled together with their mothers milke) is not at any hand to be estee­med so small a matter, as it is at this day com­monly accounted for plaie and sport: but ra­ther that it is a notorious and cruell wily shift of Sathan, by which he setteth vpon, and an­noyeth not so much the ministers, as the hea­rers. For because he seeth, like a false forgerer and accuser as he is, that this would be too grosse and palpable: and therefore frustrate and in vaine also, Sathans subteltie. if he should goe roundly and openly to worke and councell men to hate [Page 31] and contemne Gods word, and to neglect their owne saluation, he assayeth by vndermi­n ngs, sleights and subtelties, as slie as Sinons were, to perform this matter, & therfore sug­gesteth vnto men the contēpt & hatred of the Church & of the ministerie of the word, Fit simili­tudes. and of saluation, & laboureth to breath this as a cer­taine hellish poyson indeed into mens hearts, and here, as if he had alreadie gotten the vi­ctorie, triumpheth, as he that knoweth this well, that the very ministerie of reconciliation, 2. Cor. 5.19. and eternall life, shall altogether be accounted of, according as the ministers themselues are esteemed: which stratageme or subtile pra­ctise of the diuell, if mens minds were well and throughly acquainted therewith, it is not 1 to be doubted, but that many in this behalfe at the least would make warre with him, and against themselues, that so they might free themselues from so great hatred of their mini­sters: for though they, that in the ministerie of the word, are become ministers to some Church or congregation, should be ouertaken with some infirmities, yea vices, if you will, yet should the people be wise to distinguish betweene their persons, and that office which in the Lord is cōmitted vnto them, Godly wis­dome. and at the least should pursue that with due good will [Page 34] 2 and reuerence. Or if, by reason of the mini­sters duty (in which sometimes they more freely reproue peoples sinnes) they should find some matter of a more bitter roote, ri­sing vp in their hearts, or springing out there­in, they should think, that the fault remaineth rather in themselues, than in their ministers, and should be displeased, rather with thēselues than with their teachers. Yea, they should be­sides 3 thinke with themselues, that such re­proofes, though they be grieuous and tedious to the flesh, are yet notwithstanding health­full medicines and strong defences, that they should not be ouertaken by Sathan, nor de­ceiued by the world, 1. Ioh. 5.1. Gal. 6.8. that wholly lieth in wic­kednes, and so of the flesh reape corruption, yea destruction: yea they should remember, that open rebuke is better than secret loue: and a­gaine, that the words of a louer are faithful, and the kisses of an enemie are deceitfull, as the Lord saith by Salomon, Prou, 27. vers. 4.5.

1 In greater parishes, and larger congrega­tions, The great­nes or largenes of parish as­semblies. both because such Churches are deuided and dispersed in many places, into many townes and villages, many on the Lords daies are hindred from hearing of the word of God: and also by reason of the badnes of the wea­ther, the waies likewise vnto their parish [Page 35] Churches being sometimes troublesome and tedious (the wearisomenesse whereof eyther they will not indure and swallow vp, or else sometimes cannot) they are let therefrom, ey­ther by olde age, or by sicknesse, or by care of small children, and household busines &c. Verie aged people, and sicke per­sons respe­cted. All which though I denie not, but that they are certaine impediments, yet are they not sufficient to excuse mens daily negligence, in hearing of Gods word, vnlesse it be for the most part in verie olde people, and in such as lie sicke, in and vpon their beddes.

In this case, how much more hard law, The reme­dies. did the Lord in times past lay vpon the people of the Iewes, Exod. 23.17. Exod. 34.23 24. whom he would haue to appeare before the Lord, three times euery yeare, by far longer iourneyes, by much more vnseaso­nablenesse of weather, greater dangers & cau­ses, and farre greater hazard of their worldly wealth, yea, Deut. 12.11 18. and euery one to bring their whole familie with them, and that in Ierusaelem, as if it were, in the chiefe or onely parish Church: and that not with emptie hands (as perhaps co­uetous harts would perswade them) but with the offerings of their hands, as God had bles­sed all or any of them? And least to hinder them in this worke, they might pretend losse of their goods (which to very many of them in­deed, [Page 36] if men would speake according to flesh & blood, could not be little or small) or speci­ally the inuasions, & spoiles that their enemies might make, all the men meeting as it were in one place, and the land, left as it were na­ked of all helpe and defence, God meeteth with this colour or feare, or certaine danger if you will, promising that he will so worke, that not any of their enemies shall so much as couet their land, Exo. 34.34. much lesse assault their emp­tie houses and countries, whilest they go vp, that they may appeare those three times in the yeare before the Lord. Yea so farre forth certainely, did God meane to teach and te­stifie vnto vs, that we should not neede to feare any disprofit or losse to come to our selues, families or substance, whilest for Gods seruice sake wee are constrained to be absent from our houses, or rather willingly leaue them for a time. As for the Iewes, they are such carefull obseruers of this law, that euen Ioseph and Marie with Iesus their 1 sonne, Examples. of twelue yeares old, came vp to Ieru­salem, Luke. 2.42. according to the custome and manner of the feast. And the Iewes also, within their captiuities and sundrie exiles, remained dispersed farre and wide here and there in the lands of the heathen; and they likewise [Page 37] which of the Gentiles, by their labour and trauaile, had imbraced the Iewish religion, did at Ierusalem frequent those feastes of the 2 Iewes. As for example are those religious persons, Act. 2.5. that came euery one of them out of the places where they dwelt, out of euery nation vn­der heauen to Ierusalem, and abode there on the feast of Pentecost. And the Eunuch also, a chiefe gouernour vnder Candaces the Queene. Act. 8.27. So certainely the Queene of Sheba came to 3 Ierusalem with a very great companie and with Camels which bare sweet odours, and gold, 1. King. 10.1.2. &c. ex­ceeding much, and precious stones, to talke with that most wife king Salomon, and to heare his wisedome. Which example Christ himselfe alleageth against the contemners of Gods holy word saying: Mat. 12.42. Luke. 11.31 The Queene of the South shall rise in iudgement with the men of this generation, and shall condemne them, because shee came from the vttermost partes of the earth, to heare the wisedome of Salomon, and behold a greater than Salomon is here. 4 So a great troupe, Mat. 8.1. Iohn. 6.1.2 &c. out of diuerse and sundrie places of Galilie, leauing all their busines­ses at home, flocke vnto Christ, and remaine with him full three daies together, Mat. 15.32. indu­ring also great hunger, eyther because all the thinges which they had brought [Page 38] with them from home, were consumed, or else because they brought no victuall with them, which falleth often forth in such so­daine and tumultuarie meetings. But Christ willingly, and of his owne accord regarded them, and miraculously, fedde them, least feeling want, and lacke of things neces­sarie, for the sustentation of the bodie, they might haue cause, or pretend color of fearing, euen from the very hearing of Gods word. Wherefore the better we would haue, eyther our houshold matters or priuate affaires pro­uided for, A cōclusion we must so much the more dili­gently attend the studie and exercises of Gods word, and so much the more cheerefully pre­pare ourselues, to euerie iourney of our short life, that so we may haue the more libertie and freedome to heare Gods word. Al wee con­fesse, that our life is our pilgrimage, and that the daies of it are few and euill, Gen. 47.9. and we haue not, we cannot attaine vnto the yeares of the life of nor fathers: And yet we laie vp for this brit­tle course, as if we had many yeares to runne. Whereas we know, that man liueth not by bread onely, Deu. 8.3 Mat. 4.4. Pro. 10.22. but by euery word that commeth out of the mouth of God: And againe, the bles­sing of the Lord maketh rich: Wherefore wee should first seeke the kingdome of God, and his [Page 39] righteousnes, & then all these things (which we stand in need of for meat, drinke cloth, &c. Mat. 6.33. Psal. 127.2.) should be giuen vnto vs: otherwise it is in vaine for vs, to rise vp earely, to sit, and to eate the bread of sorrowes.

But if mothers, wiues, or other of the house­hold, 1 What wiues mothers, & others of the familie that cannot come, must doe. cannot safely sometimes by reason of their houshold businesses, and attendance of infants vpon the Lords daies, come vnto their parish Churches, yet they must indeuour, that turne by turne, as it were, vpon the next Lords day, in greater companies, they be present at the Sermons, & must at home demaund repe­titions of such Sermons, as they themselues were absent from, and yet some of the family heard the same. Besides, such as are of great 2 age, and full of yeares, What old persons must doe. must very diligently repaire vnto such Sermons as in the weeke time are made, in the seueral villages or ham­lets of their parishes. And as for those, that 3 long and sore sicknesses tie as it were to their beds, or keepe in their houses, What sicke persons must doe. they must pro­uide to call home vnto them, so often as need shal require, the ministers of the Church, to in­struct, & comfort them. They must also send out their children to be instructed in learning, at the least wise, to schooles of our mother tongue (which are almost at euery mans dore) [Page 40] that they may also vse their helpe, in reading ouer the blessed Bible, and other profitable bookes, if eyther grieuous diseases be vpon them, or extreame olde age approach vnto them. And whilest their yeares last, so to ap­ply themselues to the hearing, learning, and speaking of Gods word, that from thence they may fetch aid, against old age shal come, and pleasant comfort to themselues, against all daies of danger or distresse.

7 But the greatest let of all, & which alone doth for the most part comprehend all the former: Carnall se­curitie. and by which men are eyther vtterly withheld from hearing Gods word, or certainely ve­ry many of them heare it with no fruit at all, is that same naturall or carnall man, 1. Cor. 2.14. euen that same olde Adam, which lieth dead, and as it were buried in securitie, impenitencie, and the peruerse desires of this world, as if it were in a certaine most deepe and dead sleepe: for because that God (who speaketh with vs by the preaching of his word) is ex­ceeding iustice, holinesse and puritie, and will at no hand communicate himself, & those his most excellent, and heauenly misteries of saluation, with the secure, impenitent, and hogges of Epicures heard, neither will manifest vnto them, or set before them to [Page 41] be tasted of, that hidden wisedome of his word, Rom. 1.28. but giueth them vp rather into a re­probate mind, void of all iudgement blindeth their eyes, and hardeneth their hearts, Iohn. 12.40 Esay. 6.9. least they should see with their eyes, or vnderstand with their hearts, and so might be conuerted and healed, as God in his word threatneth them. Againe, God himfelfe together with that healthfull wisedome of his word, Wisd. [...].2.3. &c. is found of them that tempt him not, and discouereth himselfe vnto thē that distrust him not, for per­uerse thoughts separate from God, & his power, when it is tried, reproueth the vnwise, for wisedome shall not enter into a wicked soule, nor dwell in a bodie that is subiect vnto sinne. For the holy spirit of discipline flieth from that that is forged, & withdraweth it selfe from foo­lish thoughts, and then is knowne, when iniqui­tie commeth. Repentāce what. Therefore in this true repen­tance (which is busied in and manifested by hatred, and forsaking of sinne on the one side, and in earnest desire of godlinesse and righteousnesse on the other side, principally standeth that sanctificatiō, vnto which God (as in the beginning of this Chapter, we haue al­ready declared) by the prophets exhorteth his people, so often as he calleth them, to pub­like assemblies to heare his word and to wor­ship [Page 42] him. To which also pertaineth that worthie precept of Salomon: Eccle. 4.17. Take heede to thy foot, when thou shalt goe into the house of God, and be more readie to heare, than to giue the sacrifice of fooles, &c.

And thus farre touching the impediments and lets, in remouing of which (as if it were in causes corrupting other) it behooueth a 1 Christian man, to stray & labour, least other­wise he be eyther altogether beaten backe 2 from hearing of Gods word: or else in the holy assemblies of the Church, resemble at the best, a dease and dead image.

The father or master must come to the holy assēblies, accompa­nied with his house­hold.Wherefore these impediments and hinde­rances being first remoued, a godly father of a familie, or master of a houshold, must not 1 then thinke that he hath well discharged his dutie, if eyther himselfe come alone to heare 2 Sermons, or send out into the Church from amongst his seruants, some youth or other, who is as yet of small proofe or iudgement, as we see it sometimes practised, whereby the magistrates ordinances and decrees, fathers and masters are commaunded to send at the least some one of their families, to the week­ly Sermons, or those that are made vpon some daies in the weeke. Which, what is it else, than pleasantly as it were to scorne both God [Page 43] himselfe, & the godly lawes of Christian ma­gistrates? Nay rather good houshold gouer­nours, as fathers, masters &c. Haba. 2.4 should haue great care of the saluation of all & of euery one of their houshold: knowing that the iust must liue, not by another mans, but, Rom. 14.12. by his owne faith: and that euery one of vs must yeeld an ac­count to God him selfe, and the things that he hath done in the flesh. And therfore he must bring with him his family, to the Sermons or preachings of Gods holy word. And if any by reason of their domesticall affaires, or o­ther vrgent businesses, cannot be present at a Sermon, they must indeuor, in greater troups and companies, to be present at the next Ser­mons. But what meane I, to speake of the fa­milie 2 or houshold onely? The neigh­bour must inuite his neighbour to the pub­like assem­blies of the Church. Euery faithfull man should both by his example and voice, inuite his neighbours and other men, to those spiri­tuall tables, and heauenly bankets of Gods holy word. Euen as Isaiah, describing the desires of the people of God, which should be manifested vnder the kingdome of Christ, as­cribeth this vnto them, both that they should in great troupes gather themselues to Christes kingdome, and also should mutually exhort and prouoke one another thereto, say­ing: Come ye and let vs goe vp vnto the moun­taine [Page 44] of the Lord, Esay. 2.3. vnto the house of the God of Iacob, and he shall teach vs his waies, and wee will walke in his pathes. The like studie, and the very selfe same zeale, both in flocking to­gether, and also in inuiting one another vnto holy assēblies, did Zachariah foretel should be likewise in the new Testament: and he addeth withall, Zach. 8.21. Iohn. 1.43.47. that those that were inuited should answere, I will go also. And so did Philip and Andrew inuite Nathaniel, and Simon to come vnto Christ, whom they had found before. So Ioseph and Mary brought with them to Ieru­salem, to the feast of the Passeouer there, Iesus their sonne, Luke. [...].42. when hee was twelue yeares olde. Church elders or of­ficers. Specially this is the dutie of the el­ders of the Church, to prouoke their neigh­bours (sith the ouerlooking and care of them is committed vnto them) to diligent frequenting of holy assemblies. Which al­so the magistrate himselfe should do, Magistrats. & that not onely by publishing lawes and decrees, but chiefely aboue the rest, by his owne ex­ample. As Eusebius lib. 4. de vita Constans. Cap. 17. & 33. reporteth touching Con­stantine the Emperour, that in the Church when it was assembled, he euen taking the bookes into his handes, beganne the con­templation of the holy scriptures, made [Page 45] praiers with the whole assemblie of the Church, and being in the middest of the Ser­mons, admonished, exhorted, &c. he would not sit.

But if any Christian man be readie to goe 3 to ecclesiasticall assemblies, Euery Christian man, as he goeth to the Tem­ple, ought to be occu­pied with religious thoughts. hee must in the third place, euen againe and againe thinke vpon this, to what ende nowe hee would goe thither, and what thinges he is there to doe. For euen as the Kinges and Princes of this world, are by trumpets and drummes woont to giue signes, when and how often, they would haue their cour­tiers come together, to eate meate: So when we heare the belles ring, we should thinke, that a signe is giuen vs, 1. Tim. 6.15 by which the King of Kings, and Lord of Lords, calleth his familie and household, to his spirituall ban­kets and heauenlie table, beeing readie to satisfie and refresh their hungrie fainting and sicke soules, with that most sweete foode, and immortall drinke of his holy word. And therefore being quicke, 1. Pet. 3.4. fre­quent, and cheerefull, and adorned with that inwarde man, and being washed and trimmed, wee should with as much de­light at the least, if not more, come to these spirituall thinges, euen as cour­tiers [Page 46] cary with them, when they are to sit down and eate at their princes tables. We should therfore think, that we are about to goe to the house of the God of Iacob, that we might pray before the Lord, & seeke the Lord of hosts, euen as the faithfull do prouoke one another, Zach. 8.21. in the prophet Zachariah: the meaning is, that 1 we should set our selues, in the sight and pre­sence of Gods most holy and excellent ma­iestie, 2 and should heare this our God speaking with vs by the mouth of his minister 3 and and embassadour, and that by his owne word, concerning his will both towards vs, and touching vs: and againe, that we our selues should speake with this great God, as with our most mercicifull father, and yeeld him thankes for the benefits that he hath bestowed vpon vs, and vnburthen and powre out our necessities into his bo­some, and that we should not be in the temple, as it were certaine dumbe and deafe images or pictures. For as Augustine saith: Thy prayer is a familiar speech and talke with God, August. in Psal. 8 5. when thou readest (or hearest) Gods word, God speaketh vnto thee, when thou praiest, thou 2 speakest with God: Yea we should think vpon the ends why God hath created & redeemed man, which is his own glory, and that we should [Page 47] set forth his praise, Esa. 43.7.21 1. Pet. 2.9. who hath called vs out of darkenesse into his wonderfull light. And we should also thinke vpon and remember, the meanes, by which we may attaine and come 3 to this end: namely, that according to Christs counsell, commandement and rule, we should first seeke the kingdome of God, and his righte­ousnesse, that is to say, the righteousnesse of faith, and of good works, Mat. 6.33. which double righ­teousnesse is set out vnto vs in the Law and the Gospell: from whence also it is manifest, that for the seeking or searching after this, we had need also to search the scriptures, and to heare Moses and the prophets, Iohn. 5.39. Luke. 16.29 2. Pet. 1.19, and to attend that most sure word of the prophets: yea we must waie and consider throughly the causes, 4 that should iustly prouoke and stirre vs vp to the diligent hearing of Gods holy word. Amongest which, Gods most sharpe and se­uere commaundement, doth not without cause obtaine the first place, who himselfe from heauen crieth and saith touching Christ: This is my wel beloued sonne, Mat. 17.5. Luke. 16.29 Coloss. 3.16. 1. Pet. 1.19. in whom I am well pleased, heare him: and will haue vs to heare Moses and the prophets, and to haue the word of Christ dwell in vs plenteously, with all wise­dome, and to take heed to the most sure word of prophecie, as vnto a light or candle that shineth [Page 46] [...] [Page 47] [...] [Page 84] in a dark place, Iam. 1.21. & with meeknes to receiue the word that is grafted in vs, which is able to saue 2 our soules. Next, that this is the last end both of our creation & of our redemption to acknow­ledge God our creator and redeemer, accor­ding to his word manifested by the Prophets & Apostles, yea by his own sonne, & that we should glorifie him both in this, and the life to come, as hath beene alreadie said.

3 Thirdly, that our saluation, and indred our verie chiefe good and felicitie standeth prin­cipally in this, to obtaine the right knowledge of God out of his word, 1. Pet. 1.23. and to be borne a­gaine, not by mortall or corruptible seede, but by immortall, euen the word of God which en­dureth for euer. For in his word hath almigh­tie God set out vnto vs remedies against our sinnes, and euerlasting condemnation, and that through his son manifested in the flesh. By the same word he worketh faith in vs, 1. Tim. 3.16 Heb. 11.6. Rom. 14.17. with­out which it is impossible to please God.

4 Fourthly, we haue not in this very valley of teares and miseries, and in the middest of so many and great, both spirituall and bodily e­nemies, any sure succour, and sounde or liue­ly comfort against distrust and desperati­on, but from Gods word. And this is it that Dauid saith, Except thy law had beene my de­lights, [Page 49] I should now haue perished in mine af­fliction: And againe: Psa. 119. [...] This is my comfort in mine afflictiō, that thy word hath quickned me. Psal 119.53 And Ieremiah the prophet speaking vnto God saith, know that for thy sake I suffer rebuke. Iere. 15.15 16. O Lord, thy words haue beene found, and I did eat them, and thy word was vnto me for ioy, euen for the ioy of my hart. Esay. 50.1 [...]. Wherupon also it is that Isaiah saith: Who is he among you that feareth the Lod? Let him heare the voice of his seruant. He that hath walked in darknes, & had not light, let him hope in the name of the Lord, & stay v­pon his God. Fiftly, that Gods word is the on­ly 5 square & rule of all Gods worship, whether it be inward or outward. For in this case, it is not at any hand lawfull for vs, Num. 15.3 [...] to looke after our owne heart and after our owne eies, that we should go a whoring after thē: neither to do that which seemeth right in our own eies, neither to depart frō all the words which the lord hath cō ­manded vs either to the right hand or to the left, neither to adde any thing to that word, Deut. 12.8. Deut. 28.14 Deut. 4.2. nor to take any thing from it. Lastly, that we cānot in the whole course of our life & calling, be at any hand assured & certified of the presence, fauour, & blessing of God with vs & vpon vs, vnlesse his word be a lāterne vnto our feet, Psal. 119.105. & a light vnto our paths, for it is not an idle or empty [Page 50] word, which God witnesseth vnto vs, but it is our life, and by this word we shall prolong our daies. These meditations (I say) and thoughts, while we heare the bels ring, while we pre­pare our selues to go on to holy assemblies, or else euen in those waies as we go, are that ex­cellent preparation, and quickning or rousing vp of our selues, and sanctification, that so we should not come to the hearing of Gods shord with vnwashen hands, but our heartes should be disposed and fitted indeed to true reuerence and deuotion.

4 To the former three aboue mentioned, this must be added in the fourth place, Deut. 32.47 The Text that must be expoun­ded in the Church, must first be read at home, and thought vpon there. namely, that he who taketh true delight and pleasure in Gods word, must (if he be any whit lear­ned) before he come to the holy assembly, sundrie times reade, yea and reade ouer again and againe, eyther the Chapter or the Text of the Bible, which are to be expounded in the holy meeting (which will easily appeare to euery one vpon the Sabboth daies, by the or­dinarie Texts which then are commonly ex­pounded, & in the Sermons, which are had and handled on the weeke daies, out of some whole booke of scripture, that is expounded in order, as it lieth) yea and he must by him­selfe assay what he can doe, in searching out [Page 49] the argument of that text, the parts, doctrines, vse, No man should be discoura­ged in his wants. and other things that are contained there­in. Now these priuate meditations, though performed rudely and grossely; if yet a dili­gent hearer will compare them with the pub­like preaching or Sermon, he shall with small adoe at the least find out, eyther in what things he did not sufficiently attaine vnto the purpose of the holy Ghost, or aimed not right­ly at the drift thereof. And if in any thing he did sticke in his priuate meditation, he shal perceiue light communicated vnto him, and a hand raught out to leade him. And if by in­deuour and earnestnes, he do once ouercome the first difficultie of this holy, godly, and wholesome exercise, he shall make such good proceedings in the skill, both of reading the holy Bible, and of hearing holy Sermons, that the matter it selfe wil make plaine proofe of this, A notable incourage­ment. that the fruit shall notablie answere the labour bestowed, and that he shall inwardly reioyce for so great good gotten thereby.

This very same counsel we reade, that Chri­sostome also in former time, did giue vnto his Church at Constantinople: for thus he writeth vpon Iohn. One thing for the present, Chrysost. in euan. Iohan. hom. 10. before we come to the words of the Gospel, I would intreat you, yea I pray you despise it not, specially sith [Page 42] we desire nothing that is grieuous or hard to be done, neither profitable, but to him only that receiueth it, and yet farre more profitable to you that shew it forth. What is it then, that we re­quire of you? That vpon some one of the daies in the weeke, or vpon the Sabboth at the least, you would haue regard to reade such portions of the Gospell, The hea­rers duties. as are to be expounded, which you 1 should haue in your hands before our preach­ings, 2 and should often repeat in your houses, and 3 should diligently search out the meaning ther­of, 4 and marke what is cleare, and what is darke 5 in them, as also what seemeth to be contrarie, 6 when indeed it is not. And so hauing throughly examined and waighed all things, you should present your selues verie attentiue to these Ser­mons. The fruit that shall come ther­by. By this meanes no small fruit and profit 1 should come to eyther of vs: For as touching our selues we should not need to vse much labour, to shew forth the power of the Gospell, when you your selues haue at home made familiar vnto you, the sense and meaning, specially as in re­spect 2 of the words. And you shall be made more sharpe, and quicker conceited, not onely to heare and perceiue the doctrine, but euen to teach o­thers also. A Christian mans dutie in reading of the Bible Thus farre he.

And indeed the dutie of a Christian man, doth not consist in hearing publike Sermons [Page 43] onely; but requireth also priuate reading of Gods word at home: and that not only, when we are presently to goe vnto the Tem­ple or Church, Psal. 1.2. but we must meditate day and night in the law of the Lord, from which kind of studie and exercise a blessed man is described. Yea we must afford our selues some time and leasure from our affaires and cares of this life, that we may giue our selues to this heauenly and wholsome exercise, knowing that this one thing is very necessarie. Luke. 10.42 Neither must we stay onely in the reading of those Chapters or Textes, which are expounded in the assemblie and meeting of the Church: For the whole scripture is giuen by inspiration from God, & is profitable to teach, to conuince. 2. Tim. 3.16 &c. And therefore our Sauiour Christ com­maundeth vs to search the scripture, Iohn. 5 39. or rather giueth this testimonie to the Iewes, that they did search them. And the Apostle Paul commaundeth, Col. 3.16. that the word of Christ should plenteously in all wisdome dwell on vs, or in our houses, to wit, by daily reading and exercise thereof, we teaching & admonishing one of vs another out of it, or according thereto. Which studie and care indeed Luke doth highly set out and commend in the men of Berrhea. Act. 17.11. And truly vpon the verie same place to the [Page 52] Colossians lately alledged, Chrysostome com­menteth and writeth after this manner. Chrysost. in Epist. ad Coloss. hom. 9 Heare (saith hee) all you that are temporall men, and haue charge of wiues and children, how euen to you particulerly and principally he commaun­deth this, that ye should reade the scriptures, and that not simply, or by the way as we say, but with great diligence. And a little after. O all ye se­cular men, Commen­dation of the scrip­tures. heare I beseech you: Get you Bi­bles: they are the medicines of your soules. If you will haue nothing else, yet get the newe Testament, the Acts of the Apostles, the Gos­pels, continuall and diligent teachers. If hea­uines betide you, come and sit downe heere, and take and taste these things, as a storehouse of so­ueraigne medicines. From hence take vnto thy selfe comfort against thine euill and afflicton▪ whether dāmage come vnto thee, or death, or the losse of thy houshold things. Yea sit not down here only, A notable sentence. but turn again & again▪ yea trie all things, and containe them in thy mind. This certaine­ly is the cause of all euill, that men are igno­rant of the scriptures: we enter into the battell: without armour & weapons, & how can we then be kept safe? Those that are armed, are com­monly preserued and become conquerors, the vnarmed or naked are not so. And Saint Ierome in his epistle to Celantia (which intreateth [Page 53] of the institution or instruction of the mother of a familie) concerning this verie kind of exercise writeth thus: Hierom ad Celant. So thinke vpon the keeping of thy selfe at home within doores, that yet thou maiest giue some refreshing and libertie to thy soule. Chuse to thy selfe a fit place, and such a one as may be somewhat re­moued from the noyse of the familie, into which, thou shalt doe well to withdrawe thy selfe, as into a hauen, from the manifold tem­pestes of worldly cares, and maist by the qui­etnesse and closenesse of the secrete place, still and pacifie such waues of thy thoughts, as from without are raised vp. Haue thou there such great studie and care to read Gods word, so ma­ny turnes and courses of praiers, and so firme & straight thought concerning things to come, that thou ma [...]st by this vacation and relaxati­on easily recompence all the businesses of the rest of the time. And touching this notable & incomparable profit, which men may get by priuate reading of the holy scriptures, very excellētly doth Augustine dispute in a certain Sermon of his, where among other things he writeth thus. August. ser­de stud. sapi­en. & medit. legis Dei. He that will be alwaies with God, must pray, often and reade often: for when we pray we our selues talke with God▪ but when we reade, God talketh or speaketh with vs. [Page 46] The reading of holy scripture, yeeldeth vs a double grace, both because it instructeth the vnderstanding of the mind, and also because man by that meanes, being drawne from the vanities of the world, it leadeth him to the loue of God. The labour of reading is honest, and profiteth much to the purging or cleansing of the heart. For euen as by fleshly food, the flesh is nourished: so by Gods word the inward man is nourished and fedde, to all good in this life which causeth the Psalmist to saie. Psal. 119.103, Howe sweet are thy worde: vnto my mouth? yea more sweet than the hony or hony combe.

5 There remaineth yet one point more, a­mongest such things as belong to preparati­on, The hearer must powre forth prai­ers. and is very fit to cause men profitably to heare sermons, which though it be kept to the last place, must yet notwithstanding princi­pally here be stood vpon, and that is touching powring forth or making of praiers to al­mighty God: 1. Cor. 2.16. The natural man indeed percei­ueth not the things which belong to the spirit of God, for they are foolish vnto him, neither can be know them. Mat. 16.17. Again, flesh and blood reuealeth not this vnto vs, that Christ is the sonne of the li­uing God, Pro. 2.6. but our heauenly father. He giueth wisedome, and out of his mouth commeth know­ledge and vnderstanding. Wherefore, heere [Page 47] men had neede to make praiers, both for the preacher himselfe, and also euery one of the hearers for themselues.

The Church is bound to pray vnto God, Praier for the mini­sters of the word. as 1 on the behalfe of their preacher, that he by his grace and spirit would in such sorte gouerne his vnderstanding, memory, heart, mind and mouth, that he may be able to feede and re­fresh their hungry & sick soules, with the sound sincere, and vncorrupted food of the word, 1. Pet. 2.2. and that he may deliuer the same, with such readi­nesse, cheerefulnesse, fitnesse, grauitie and grace, that all this his whole embassage may be indeed the ministerie of reconciliation and life, by which God may gaine them, 2. Cor. 5.18. and ma­ny other to himselfe, euen to eternall life. So doth the Apostle Paul desire the praiers of the Ephesians for him: That vtterance might be giuen him, Ephes. 6.19. to the opening of his month with li­berty, that so he might make knowne the secret of the Gospell, whereof he was an embassadour in bonds, that thereof he might speake boldly as he ought to speake. And the same thing doth he request of the Church of the Colossians, namely, that they would pray for him, Coloss. 4.3 that God would open vnto him the doore of vtte­rance, that he might speake the mysterie of Christ.

2 And for himselfe euery one should pray, that God would more and more vouchsafe to inlighten his vnderstanding, Praier for the hearer. and to sof­ten his will and heart, that so he may grow in the knowledge of his heauenly doctrine, may lay hold of it by a true faith, and may turne the same into the daily and wholsome exercises of praier and repentance. So doth Dauid pray: Psal. 25.4.5 Make me to know thy waies O Lord, teach me thy paths. Cause me to walke by thy truth, and teach thou me, for thou art the God of my saluation. And againe in ano­ther Psalme: Psal. 119.10 I haue sought thee with my whole heart, let me not straie from thy commaunde­ments. 18 Open thou mine eyes, and so I shall be­hold 27 the wonderfull things of thy lawe. Make me to vnderstand the way of thy precepts, and I 33 will meditate in thy wondrous workes. Teach me O Lord, the way of thy statutes, and I will keepe it vnto the end. Luke. 17.5. So the Apostles praied, O Lord increase our faith. And Chrysostome putteth downe such a forme of praier, concer­ning this matter, when thou preparest thy selfe to sit (saith hee) or to reade, Chrysost. hom. de patien. & consum. hu­ius saeculi. or to heare another man speake, first pray vnto God and say: Lord Iesus Christ open mine eyes, and the eares of my heart, that they may heare thy word, and vnderstand the same, and performe thy will. [Page 57] O Lord, because I am a straunger vpon this earth, Psal. 119.18.19. hide not thy commaundementes from me: but open thou mine eies, and I shall consi­der the wonderfull things of thy law: for in thee haue I trusted O my God, that thou wouldest in­lighten my heart.

CHAP. 3. Concerning the hearers dutie in the Sermon while, and in the holy assemblies of the Church.

THe things, that in the former chapter haue beene spoken, The summ. and scope of the for­mer chap­ter. touching the hearers dutie before the Sermon, do all and euery one of them respect this point, that mens mindes may be sanctified & prepared to the right and wholsome hearing of Gods holy word, as like­wise, that both snares & scruples, which hinder men in that behalfe might be taken away, and also that mens harts being furnished with ne­cessary meditations & exercises before hand (sorting in nature the rest that they are to be acquainted withal) they might be brought in­to this wrestling place, & come to this exercise more prepared, and depart from it more pro­fitably. But of all these things belonging to preparation, we may not without cause say, [Page 50] as we are wont to speake: He that beginneth well hath attained halfe the worke.

Now we will bring out hearer, as it were v­pon the Theater, or into the open view & sight of the Church, and will furnish him with such lawes & instructiōs, as which if he bring with him and practise there, he shall neuer come thither, but he shall depart better learned, and more blessed, before God, & in himselfe also.

1 For first, let none that hath any learning, spe­cially Citizens and townesmen, Such as can reade must alwaies haue their Bibles rea­die. enter into the holy place of praier and preaching, but be­sides the booke of Psalmes, which are sung in the Church, let them haue alwaies in a readi­nesse the holy Bible, that so they may with the whole Church, in their voices & singing, both praise God, Psal. 47.5.7. Psal. 119.54.171. Ephes. 5.19. Col. 3.16. and call vpon him (which part of Gods worship indeed, the holy Ghost requi­reth of all the faithful, as appereth by the places quoted in the margine) & also the better turne ouer & harkē vnto that chapter or those chap­ters of the Bible, which vpon the Lords daies especially in the ordinary reading of the Bible are wont & ought to be read, as those textes likewise, which are expoūded in the Sermons. Furthermore, they must at the least note with some marke, such testimonies & texts of scrip­ture 1 also, as in the Sermon time are alledged, [Page 51] and were either not known before, or not vn­derstood, 2 as they should haue been; or else in which they marked some speciall point, that 3 so they may more diligently meditate vpon them at home, & cause them to become more familiar to them. And that this was vsuall a­mongst Christians in the ancēit Church, may from hence plainely be gathered out of Au­gustine, who writing vnto Ierome, August. ad Hieron. epist. 19 telleth him of a certaine Bishop, who was almost cast or pul­led out of the pulpit, because that in expounding a place of the prophet Ionas, he swarued some­what from the words of the common tran­slation. For from whence could the Church or people so quickly smell out this, vnlesse some of them at the least, if not very many had in their hands, and in a readinesse (as we may say) the blessed Bible booke, and had looked vpon the text, which was read and expounded vnto them? And this custome of bringing their holy Bibles with them, Diuers vses of bringing Bibles to Church. will manifest in them no meane or common argu­ment, both of excellent zeale towards the word of God, and also of a mind, that is very desirous to profit in that truth of God, which 1 bringeth saluation. Neither can it but cause 2 that to take deepe roote in them, which by one and the selfe same labour of two of our [Page 60] most noble senses, that is, by the helpe of hea­ring and seeing, is conueyed to the mind. 3 Also by this meanes all suspicion, that men might conceiue of, or against their preachers and teachers, for or concerning the corrupting of the word (whether it fal out in reading of it, or in alledging texts of scripture not rightly, or not dealing so faithfully with them, as were fit, adding at their pleasure something, or ta­king away, as they will, I say by this meanes all that shall vanish away. As we heare them that are vnlearned, and seldome or neuer vse the blessed Bible, somtimes to blatter out such bad matter, & to complaine without a cause, which also we read one Sabbatius, a Bishop of the Nouatiā heretickes, in former time to haue practised, who reading this text of the Gos­pell: Luke. 22.1. Now the feast of vnleauened bread (which is called the Passeouer) drew neere, addeth such things of his owne, as were neither euer any where written, or heard at any time, namely this: Cursed is euery one that keepeth the Passeouer without vnleauened bread: Socrat. lib. 7 hist. eccle. cap. 5. and that by this falsification, those more simple Nouatian heretickes, that were of the com­mon people, were caried away from the faith. Socrates witnesseth it in his ecclesiasticall history. Such a like thing also doth Sozomenus [Page 61] rehearse in his ecclesiasticall historie touching one Tryphillus Bishop of Lodre, who in a so­lemne assembly of Bishops being to alledge that saying of our Sauiour Christ, Take vp thy bed and walke, he changed the word, Iohn. 5.8. and vsed another that signified, a very low and base bed; for which things sake, Sozom. lib. 1. hist. eccle. cap. 11. Spiridion did openly re­proue him, as Sozomenus writeth. Wherefore the ministers of the Church, shall be made much more diligent & heedie also, in making of their Sermons, and in alledging textes and testimonies of scripture, if they know, that there are some that will tosse vp and downe, and bring to the skales such things as they shall vtter and deliuer to the people.

Secondly, men must striue, yea euerie one 2 must striue, Eeuery mā must be pre­sent at the whole Sermon. to be present at the whole Ser­mon, and all the parts & peeces of it. For we see a very wicked custome to haue preuailed very farre in many Churches, that in the Ser­mon while, the people doe continually gad in and out, and runne vp and downe, some pac­king away in the midst of the Sermōs, or after the Gospell is read, as they vse to speake. But I would gladly know, what zeale there can be in such giantlike and barbarous confusion? or what desire to learne and profit? or what fruit can ensue therupon? for how can it euer come [Page 54] 1 to passe, that that doctrine should be vnder­stood, A reason. which is not harkened vnto, or known from the beginning to the end, and that with as great attention of mind, and intention, as may be? How shall any man attaine the 2 drift of a Sermon, or keepe himselfe within a­ny such bounds, as in hearing of Sermons he should obserue, which hath not heard the text, A caution or excepti­on. (that is to be publikely expounded) at­tentiuely read, and hath not sundry times cal­led 1 backe his senses and thoughts thereto? I cannot but confesse, that very olde people, and 2 women great with child, whom sometimes swouning, or bad health doth vpon the sodain trouble, do iustly deserue as in this behalfe to 3 be excused, as also other women, whom care for their yoong children, and some speciall regard of household businesse, may now and then eyther make more slow in comming, or call away before the time of the full finishing of the exercise. But these being excepted, I see that many Churches and congregations want that auncient discipline of the Church, whose ouerseers and watchmen, seniors or el­ders should be, whom also they should haue placed in euery seuerall congregation, and that not in name onely, but indeed to accom­plish and performe the dutie also: for so we [Page 55] reade it decreed and prouided for by the 24 Canon of the fourth Councell of Carthage, which also is cited in the Canon law de conse­crat. dist. 8. Concil. Cart. 4. Can. [...]4. de consec. Dist. 8. Concil. Age. Can. 32. Let him that goeth out of the audi­torie, when the minister is speaking in the con­gregation, be excōmunicated: and in the coun­cell of Agathen it was decreed, that people should not presume to goout of the tēples before priests or ministers had blessed the congregati­on. But what great zeale, yea what feruency Gods people had in former time, the exam­ples following, will plainely declare and proue.

Thirdly, sleepe, talking and speech with o­ther 3 men, Sleepe, talke or speech, and curiositie must auant. curiositie or the reading of other bookes, must vtterly depart in the holy Ser­mon time, and the eyes and eares of euery one must be attent to the mouth of the minister, who in the name of God exerciseth an em­bassage, and all things there must be receiued with hungrie appetites, and as it were greedy minds. For so were the eares of all the people, attent and bent to the booke of the lawe, Examples. when Ezra from the very morning euen vn­til noone, did in the presence of men and women, Nahem. 8.3. and such as vnderstood, from a pulpit of wood reade the same. So great companies approch­ed vnto Christ, with a desire to heare Gods [Page 64] word, Luke. 5.1. Luke. 1 2.1. in so much that they pressed one vpon an other, yea and trade one vpon another. So the multitude did with one accord giue heede vnto those things which Philip spake, Act. 8.6. when he prea­ched Christ in the Citie of Samaria. Corne­lius the Centurion (when being warned by Oracle from God, he called Peter vnto him, that from him he might heare such things, as by which he and all his houshold might be sa­ued) shewed forth a very earnest and readie mind both to heare and learne, saying vnto Peter: Act. 10.33. Now therfore all we are here in the pre­sence of God, that we may heare all thinges which are commaunded thee from God. 1. Pet. 2.2. This indeed is that syncere milk of the word, which as new borne babes we should desire, that we might grow vp thereby. Where by a fit and fine si­militude, the desire to heare Gods word, and to profit by it, is aptly compared with the desire of infants, by which they desire their mothers milke and breast, which in them we know certainly is very great. The exhor­tation also of Iesus the son of Syrach, serueth to this purpose, & is deliuered in these termes: Willingly harken to all godly speech, Eccle. 6.36.37 38 and let not the hidden speeches of wisedome escape thee. If thou seest a man of vnderstanding in the mor­ning, make hast unto him, and let thy feet weare [Page 65] the steppes of his doores. Doe thou perfectly waigh the Lords precepts, and meditate his commaundements continually. He shall esta­blish thy hart, and the desire of wisedome shall be giuen to thee. As for those drousie and dull hearers of Gods holy word, Against sleepie and drowsie hearers of the word. with which we see the holy places of praier and preaching for the most part to abound (sorrow it is to say it) the example of that young man Eutychus, should iustly strike terror into such, who while the Apostle Paul was preaching, falling into a dead sleepe, and yeelding so much thereto, Act. 20.9.10. that he was more & more ouerwhelmed therwith­all, fell downe from the window of the third loft in which he sat, and was taken vp dead. Now if this befell him, A heape of respects ag­grauating the sinne of sleeping in the Ser­mon while. whose sleepe notwithstanding did in many respectes deserue excuse, if we throughly waigh the circumstāces of the text, what shall we thinke may befall them, which in the day time, in a Sermon while, but of one hower long at the most, & that as if it were of set purpose, and without any shame at all, be­fore the holy Angels, & the whole congregati­on, & so many reuerend & godly persons, men & women settle thēselues to sleeping & snor­ting? Surely these belong to the catalogue and nūber of these lukewarme persons, Reue. 3.16. whō the Lord threatneth, that he wil spue out of his mouth.

Remedies against sleep in the holy Sermō time.I denie not indeed, but that vpon sundrie causes it may sometimes fall out, that in the Sermon while sleepe may come vpon a man, yea and the same both good and Godly? 1 Howbeit he should not so much yeeld therto, as to suffer himselfe to be oppressed there­withall, but should resist it, which may easi­ly be atchieued, by rising vp, and by standing 2 on his seete. Againe, the neighbour should not suffer his neighbour to sleepe, but priuily pulling them, 1. Thess. 5.7 and thrusting them, should a­wake them: They that sleepe (saith Paul) sleepe in the night, & they that are drunken, are drū ­ken 3 in the night. And what else is it I pray you, if in the temple you see such as are accusto­med to giue themselues to sleepe & to talke, what is it I say; but euen openly to mocke Gods maiestie to his face, and to scorne and contemne his most holy word?

Against tal­king in the Sermon time. Origen writing vpon Exodus, and inueigh­ing against sundrie disorders and faultes that were practised in the Church assemblies, a­mongst others, he doth bitterly speake a­gainst talking there, in such tearmes as these are. Some there are (saith hee) that know not whether readings are recited in the Church, Origen. in Exod. hom. 12 but getting themselues into the farthest places of the Lords house, busie themselues there with [Page 67] worldly tales. Of whom I dare boldly say, 2. Cor. 3.15. that whē Moses is read, there is not now a vaile put vpon their hearts, but a thicke and high wall. For if he that is present, and heareth, A very strong rea­son. and is attentiue, and handleth againe and fifteth the things that he heareth, and asketh after, and learneth also such things, as at the first he could not vnderstand, can yet for all this hard­ly attaine to the libertie of knowledge, how may he (that stoppeth his eares, that he should not heare, and turneth his backe to the face of him that readeth) be iustly said to haue a vaile put vpon his heart, vnto whom, not so much as the vaile of the letter, (with which the sense is couered, and is no more but the sound of the voice) hath approched or come? And against such talkings in the holy places of praier and preaching, Saint Basil expounding these words of the Psalme: In his temple e­uerie man shall speake of his glorie, Psal. 20.9. writeth thus: Let them that in the temple speake long and large speeches, Basil. in Psal. 29 heare (saith hee) the words of the Psalme. He that is in the temple of God; should not speake vaine, filthie or slaun­derous words, but all should speake glory. There are present the Angels, marking the wordes, 1 yea the Lord himselfe is present, considering the affections of them that come in. Euerie 2 [Page 68] 3 mans praiers are manifest to God. And a little while after he saith: Miserable men leauing their owne howses, Things hin­dering men from profi­ting by ho­ly exercises in the tem­ple. make hast to the temple, that they may obtaine ayd and helpe for them­selues: but tell me I pray you, with what re­uerence? with what humilitie? They doe not indeed heare the word of God: they doe not well perceiue the meaning and nature thereof, 1 being found in sinne, they are not grieued for 2 the same: comming to remember sinnes that 4 are past: they are not sorrwfull therefore: 5 they feare not Gods fearefull iudgement, but 6 they goe into the temple laughing: they ioyne 7 their right handes together: they make Gods 8 house a place of tedious and prophane speech, not regarding the Psalme that saith: Psal. 29.9. In his temple euery man shall speake of his glory. But thou doest not onely not speake of it, but hinde­rest others from it, by thy vaine speech thou many times turnest away such as would worship God, and thou speakest euill of the holy scrip­ture, and of the grace of the holy Ghost: Chry­sostome complaineth, Against curiositie. that in the Church of his age, curiositie had growne so farre, and gotten such a head, that he affirmeth that many came to the Church, to looke vpon womens beautie; and somewhat curiously to behold the comelinesse and fairenesse of [Page 69] the yonger sort, whom in a certaine place he pursueth with this inuectiue speech. Chrysost. in Math. hom. 74. What doest thou (O man curiously in the Church prying into womens beautie, and tremblest not, slaundering Gods temple with so great con­tumelie and reproach? what? doest thou take the Church to be a brothell howse? and more base than the market place? For in such open as­semblies and places, thou blushest, yea thou art afraid, least any man should further pur­sue a woman: but in the Church of God, when God himselfe speaketh vnto thee, and deterreth thee from such sinnes, euen at the verie same time, especially thou doest commit fornicati­on and adulterie, in which God with a great and glorious voice, thundereth against thee, & enioyneth thee to flie from such things, and yet thou tremblest not, neither art amazed. And after a few words he saith againe: Certaine­ly it is much better to be eyther blind, or o­therwise very sicke, than so filthily to abuse our eies, we should rather by an inward and par­tition wall be separated from women. But because yee will not, our auncestours haue thought it necessarie to disioyne you by these woodden walles. And I haue hearde of our elders, that these partitions or walles were not from the beginning. For in Christ Ie­sus, [Page 70] there is neither male nor female: Gal. 3.28. And in the Apostles times, men and women praied together: Act. 1.14. and the women were then women indeede, and the men likewise were such manner of men as they should be. But now contrariwise, Iere. 5.8. women verily haue taken vn­to them harlots manners, and men imitate the furie and rage of horses. Thus farre Chry­sostome, whose place I haue the more wil­lingly put downe, because of the partition wall which he mentioneth to haue been at that time in his Church.

Nay I will say more than this, namely, that in the Sermon while it is not meete for men to giue themselues ouer, or to spend the time in reading bookes of diuinitie, or the very Bi­ble it selfe. For this is not to giue attēdance to the things that are spoken, as we haue heard alreadie the Samaritanes did. Act. 8.6. For in the holy assemblies of the Church, and in the Sermon time, that ought to beare sway, doe this, or at­tend this, by which our auncestors, did as it were by a prouerbiall sentence commaund them, to be attentiue onely to the present matter that was in hand, & not to busie them­selues about other things: for what do these 1 kind of readings shew forth els, but contempt 2 of the minister that is preaching, and a per­swasion [Page 71] in a mans selfe, Two very badde fruits of priuate reading in publike ex­ercise time. that he hath greater learning and knowledge than the teacher? And it is one thing, according to the present occasion, and as it were by the way, to seeke out and to marke, by turning the holy Bible onely some one testimonie or other, which was alledged in the Sermon, that we may the more diligently meditate of it at home (of which also we haue spoken heretofore) and another thing for a man wholly to giue him­selfe, and that of set purpose, in publike place to his owne priuate reading.

Fourthly, all the frame of the whole Ser­mon, 4 the knitting of it together, The whole body of the Sermon, & the knit­ting of it together must be ob­serued. and the bo­die, must verie attentiuely be harkened vnto and obserued, if a man will obtaine any sound vnderstanding of the pointes, or sound edifi­cation. A man may find many, who as if they were certaine pilgrimes and strangers, doe by the way, and of a certaine kind of flying de­uotion, 1 heare and there harken vnto, only cer­taine 2 parts or words of the Sermon: and that 3 either after they are awaked from their sleepe; 4 or cease from their talking: or very hardly ga­ther 5 themselues from other worldly and 6 fleshly thoughts of their owne: The faults of them that heare Sermons. or came in the middest of the sermon: or went away when it was halfe done. In comparatiue [Page 70] [...] [Page 71] [...] [Page 72] speeches, similitudes, & such like, one snatch­eth the first proposition thereof, but the reddition (in which principally is the force of the point it selfe) he carelesly neglecteth and passeth by it. Two bad fruits of bad hea­ring. But what else can be gotten by this, but this, that the Sermons shall remaine 1 couered with a certaine continuall obscu­ritie 2 and darknesse, & that such hearers shall 1 neuer come vnto any fruit? Many times many things are spoken comparatiuely, Three good cau­ses why men should be attētiue. or in a cer­taine respect, which if they be taken simply, or vnderstood generally, will ingender wic­ked opinions & corrupted iudgements. Now such things may be restrained, eyther in the premisses, or in the words following, and so be more rightly expounded and applied. A­gaine, 2 sometimes some things worke scruple or doubt in the hearers, which are, and may be referred and put off till the time and place of 3 refuting and obiecting. To be short, all things cannot at any hand be spoken toge­ther, What a profitable hearer should looke to. and as it were with one breath. Where­fore it is meet that a profitable hearer should alwaies be of a readie, laborious, and very at­tentiue mind, that his attention and heed ta­king may not waxe cold, but according to the present occasion, may (as if it were by cer­taine interupted spaces and times) returne a­gaine. [Page 73] For vnto this techlesnesse of ours, we should ascribe this, that we do with great impietie heare such things, as were well pro­duced and alledged in the holy Sermons, not onely to be diuersly tossed too and fro, but to be torne & rent in peeces, with scoffes, scorns, and slaunders. And yet sith it sundrie times 1 falleth out, that some things spoken in one place are left imperfect: or else are vttered in 2 a certaine respect, or may breed some scruples 3 and doubtings, or offend some other way be­side 4 (of which eyther the more full explicati­on, or the limitation, or the solution, is of pur­pose reserued to their own peculiar, and more commodious places) therefore that the 1 Church also in this respect, may in better sea­son 2 be prouided, and no occasion giuen to the godly and simple hearers, to goe backe, or se­cretly to whisper, or to snatch a cause of some offence, a wise preacher or minister of Gods word, will in one or two words, What a wise and carefull mi­nister should per­forme, in doubtfull speeches. & as it were by a parenthesis, yeeld & minister them hope, either of a more large explicatiō of those points, or of the answere of those doubts and obiections, & will promise them aboundantly and sufficiently to satisfie them, & wil intreat them to remaine attentiue, and a little to sup­port him, by patient hearing of him.

5 Mēs minds must be free from preiu­dice, or forecon­ceiued opi­nion.Fiftly, mens minds, whilest they are hea­ring Gods word especially, must be free and set at libertie from the inchantment of all preiudice and foreconceiued opinions what­soeuer, which either others haue proposed and broached vnto vs, or we haue drunke in and forged to our selues. For as they that haue bleare eies, The propo­sition of a fit simili­tude. or else see something by the meane of a coloured or dyed glasse, are not able to behold any thing well, nor to iudge rightly of diuers colours, but all seeme to be of that colour which the glasse is of, which they vse in steed of spectacles: The reddi­tion of it. so the same thing falleth out vnto them, that are before hand possessed with the inchanting of preiu­dice, that they are not able rightly to vnder­stand any thing in Gods word, or in the holy sermons, though otherwise it be neuer so easy, plaine, and familiar, but doe as it were vio­lently snatch and drawe all things vnto the maintenance of those opinions which they haue sucked in. How familiar, plaine, and altogether without any ambiguitie or darke­nesse, is that which Christ foretelleth his dis­ciples, Luke. 18.31 32. saying: Behold we go vp to Ierusalem, and all things shall be fulfilled to the sonne of man, which are written by the Prophets. For he shall be deliuered to the Gentiles, and shall be [Page 75] mocked, and shall be spitefully intreated, and shall be spitted on. And after they haue scourged him, they shall kil him, but the third day he shall rise againe? But what cause was there, that they vnderstoode none of these things, that these sayings were hidden frō them, neither per­ceiued they the things that were spoken? Veri­ly because they were bewitched and besotted with preiudicate and foreconceiued opinions, touching the carnall & worldly kingdome of Christ: This vaile was laid ouer their hearts: And therefore they were not able to make these things agree betwixt themselues, name­ly, how Christ should suffer that infamous death of the crosse, and withall, how accor­ding to their preconceiued opinion, he should raigne as a most mighty worldly king. Wher­fore in this case, men must according to Gods commaundement: 1. Iohn. 4.1. 1. Thess. 5.21. Trie the spirits whether they be of God or no: and trying all things, yet retaine and hold that only which is good. Surely it is a very wicked thing, euen in the outward matters of this life, to giue place to preiudge­ment, and to giue a sentence on either side, the cause not being on both sides sufficiently knowne and searched out. But the hearers of Gods holy word are here occupied, about a much more great & excellent subiect. Wher­fore [Page 76] 1 they must so much the more carefully in­deuour and take heed, The more excellent the matter is, the more heedily it must be re­garded. that they doe not so stiffely cleaue to the opinion which they haue once imbraced, that they will altogether stop their eares against them that think otherwise, or are not of the same mind with them, and so hinder thēselues from hearing better, more 2 wholsome also, and sound matters: neither yet that we be as ready to shake off the things that we haue receiued, The incon­ueniences of preiudi­cate and forestalled opinions. being sound and good, as we were readie to catch them, and to snatch them when they were offered, least through a false shew of truth, we may be deceiued, and least we striue & fight rather for our own 1 opinions, than the sentence of the scriptures, 2 or take that for the sentence of the scripture, 3 which is our owne deuise and dreame, and 4 (which is farre more haynous) blaspheame, slaunder, & condemne God himselfe and his truth, whilest we do more sharply & toughly than is meet, cōtend for our own precōceiued opinions. Eccle. 4.17. Wherfore when we go vnto the house of God, we must well looke to, & keepe our feete: that is to say, our wicked affections, yea & such preiudicate opinions & conceits of our own: & with Mary to sit rather at Iesus feet, Luke. 10.39 that so in a certaine true kind of humilitie and lowli­nesse of heart, we may shew our selues to be [Page 97] his obedient schollers & disciples. For if when we heare things contrarie to our opinions, or such as are not pleasant to our palate & taste, we will presently eyther harden our eares and 1 our hearts, or brawne and benumme them, or 2 in the middest of the Sermons, will get vs out 3 of the Church, and from those good exercises (which sundrie vse as we see, not onely if such false doctrines and opinions, as to which they haue inured themselues, be confuted, but also if they heare such faults & offences some­what more sharpely rebuked, as in which they haue been nourished, and vnto which they 1 are giuen) then I say, The euils that insue going from Sermons. we do not so much ill indeed to the minister and preacher of the Church (though such departing imagine that they hurt them) as we doe vnto our selues, and depart and flie, not so much from the mini­ster 2 of Gods word, as from God himselfe, and 3 our owne saluation: and bewraie a heart ad­dicted 4 not to God, and our owne saluation, Men must be presēt at publike as­semblies & exercises, not with a mind of sifting too much, but of learning well. but to the world, and to our selues, and verie much differing from that denial of our selues, which Christ requireth to be in his very natu­rall and true disciples.

Sixtly, it behooueth those that come to pla­ces of praier & preaching to be present there, not with a mind peremptorily to determine [Page 78] of matters according to our fantasies, or to tosse and sift points, too and fro as we list, but with a mind to heare & to learne. As we shall 1 find some, who either as it were of a certaine 2 supersticious mallice of the mind; or else of some contempt and hatred against the mini­sters 3 of the word: or vpon perswasion of some singular and rare knowledge that they haue 4 in Gods matters: or else for glory and osten­tation 5 sake; or else because they esteeme no­thing right and good, but that which them­selues say or doe: or because with Phocion they think it a goodly thing alwaies to dissent from other men, will take vpon them to be iudges rather than hearers, masters rather than schollers to learne at holy Sermons, and censors of others, rather than such as will be censured. What can­not malice, contempt, and other vices per­forme? Here nothing can be spoken so sound or so true, but that in it, they will giue triall touching the strength and force of their wit, by improuing of it, by bespotting of it, yea, by traducing & slandring of it. That ther­fore betideth them, which in former time fel vpon the Pharises, Luke. 14.1. who watched Christ, that so from his doctrine & actions, they might take some occasion, to accuse and destroie him, if it might be.

Saint Paul willeth indeed, yea and com­maundeth [Page 79] also, 1. Cor. 14.19 that the Church should iudge of those things which the Prophetes speake. And Saint Iohn will haue vs, Iohn. 4.1. to trie the spirits, of the teachers, yea and their doctrines also. How & how farre the Church should iudge touching Sermons. And yet neither the one or the other of them, will haue this iudgement to be vnder­taken, with a wicked and euill mind, but with a good and godly heart, yea and will haue the same to be restrained and subsist within these bounds, namely, to consider whether the things which the prophets & interpreters deliuer, doe consent with the rule of Gods 1 word, & the soundnesse of Christian faith, and not by any such meane to make holy sermons subiect to mans iudgement, curiositie, or lightnesse, or to bring all things in them in 2 awe, to wicked, vngodly, wanton, or proude wits, and to their determination & pleasure: or that the minister of the word, should be 3 slauishly tyed & bound to other mens words, phrases, method, and order or rule of spea­king: or that wise men should speake, Truth be­ing once discouered, all things must giue place. and 4 fooles should be made iudges of such thinges as are spoken, which thing Anacharsis the Sythian did in former time condemne, in the assemblies and Orations of the Athenians. For so soone as it shall appeare, that the things which are spokē are agreeable to Gods word, [Page 80] then presently all censure must cease, neither is there any thing else remaining, but that 1 through the obedience of faith, we submit our selues to such matters, though all the senses both of our reason, and of our affections doe 2 neuer so much stand vp against them, or the things themselues are not laid out in that me­thode, or with that course of speech, or with such additions &c. as happily we our selues gladly would. A reason. For here we may assure our selues of this, that looke how many formes 1 of bodies there are, so many formes of wittes 2 and dispositions, neither should we tie other 3 men to our likings, or to our lawes, nay, in­deed we may not, besides that we cannot, re­straine the power and the graces of the holy Ghost in others, or cause it to become subiect to certaine rules of ours. Who they are, that must iudge of, or cen­sure Ser­mons. But if so it be (as it sometimes falleth out) that sundrie matters would haue some censure, yet we must know that this is not the part of fooles and vnlear­ned folke (as was vsed in the assemblies & O­rations of the Athenians) but of wise men, and 1 such as were indued with singular knowledge of Gods matters, The place where. or greater skill than others: 2 and this must be done, not at tables & feasts, or freely before euery one, The man­ner how. but priuately and secretly: neither with the affections of choller [Page 81] and anger, but must be vndertaken, with the 1 spirit of meekenesse, that so nothing of the reuerence due to the ministerie may be taken from it, and the grace of God in it, And the end of cen­suring must be regar­ded. may be humbly acknowledged and reuerently estee­med, if he haue indued vs with a more excel­lent measure of discerning, and spirituall 2 wisedome.

Seuenthly, if now and then difficile and 7 hard points offer themselues in the Sermons, Hard things should not breed con­tinuall lothsome­nesse, but a desire more and more to find thē out. which the hearer cannot presently, and vpon the first propounding of them vnderstand, he must not be ouertaken with tediousnesse and lothsomenesse to heare them, and more diligently to thinke vpon them, but with Au­gustine he must more and more admire them, and labour by searching to find them out. For those difficile, hard and high points, which here and there we meet with, both in the holy scriptures, and also in the Sermons of the Church, as they are a great argument, that no 1 small portiō of a reasonable and naturall man, who cannot conceiue heauenly things, 1. Cor. 2.14. doth as yet cling and cleaue vnto vs: so they informe 2 and teach vs, in the true knowledge of our selues, and in sound humilitie, that so laying aside the ambicious perswasion of some cer­taine singular and notable knowledge in vs, [Page 82] and casting off other cares and affaires of this life and world, we might the better attend, and dwell vpon the reading, heating, medita­tion, and searching out of heauenly things, and besides might the more diligently by praier stirre vp the Lord more and more to o­pen and inlighten the eyes of our minds: and might seeke after many Philips, Ananiasses, and Peters, Act. 8.34. Act. 10.5. Act. 9.17. that is, might aske councell of such as are better exercised in Gods matters than we. For the more free and noble mind or disposition any man is of, so much the more hardly can he indure to beare vncertaintie and doubting. An example whereof we may see in the Eunuch, who touched, yea and mo­ued much with the difficultie of a place of the Prophet Isaiah, Esay. 53.7. was not yet notwithstan­ding all that through any bashfulnesse (which yet in this case is wont to hinder many) any whit at all afraid, but humblie demaundeth of Philip, Act. 8.31.34. how or of whom the Prophets words should be vnderstood. Likewise the Thessalo­nians also, heard Paul teaching in the syna­gogue, and when any doubt did arise, they did daily at home search the scriptures, Act. 17.11. whether those things were so, which they had heard, taught and preached. Besides all this God mindeth by such difficultie and hight of some [Page 83] points, to get maiestie, authoritie, and credit to his word, yea and to the holy Sermons al­so. A simili­tude. For as those things easily grow into con­tempt, which presentlie, and at the first shew or setting forth are familiar to euery one of the meane people: so euerie man almost maruei­leth at, reuerenceth and highly esteemeth such things, as cannot be attained vnto, but by great studie, labour, and paines taking. So much the more also by the like reason, doth God mind to commend vnto vs, Publike & priuate vse of the mi­sterie. the ecclesia­sticall ministerie, that so we might not onely publikely, with greater diligence heare it, but might priuately repaire vnto, and take coun­cell of them that be in it, and so might testifie that we haue not by the way & superficially, but soundly & thorowly care concerning the knowledge of holy & heauenly things. For if all men did know all things, Chrysost. hom [...]4. in Math. a teacher should not be needfull, and so the order of things should be cōfounded. For vnto thē indeed whom he would haue to be teachers, thus speaketh God himselfe by Isaiah the Prophet, Esay. 40.1.2 speake (O ye priests) vnto the harts of the people. But vnto those whom by learning he would haue to know the mysteries of truth, thus he saith in the song of Moses: Deut. 32.7. Aske thy father, & he wil tell thee, thine elders, & they wil declare vnto thee, saith Chrysostome. [Page 84] And touching the courses and considerations of the darkenesse of some things in the holy scriptures thus writeth Augustine: August. lib. 2. de doct. christ. cap. 6. That some things which are darkely deliuered in the scrip­tures, haue in them, or bring with them a most thicke darkenesse or dimnesse: that all this was foreseene and performed by God him­selfe 1 I doubt not of it, and this to be done that he might as well by labour tame and take down 2 mans pride, as reuoke and call backe mans vn­derstanding from lothsomenesse, we knowing that this is naturall in man, that such things as are easily found out and attained, do for the most part waxe vile. And after a few other words 1 he saith thus. They that doe not altogether find that they seeke for, are still an hungred: 2 But as for those that seeke not, because they find things readie and easie, Excellent sentences, and coun­sell theru­pon. they waxe feeble and vnlustie through lothsomenesse. But in both or either of them, men must beware of languish­ing. Nobly therefore, and verie healthfully also, hath the holy Ghost so tempered the holy scriptures, that in and by the more plaine places, he might meete with, and prouide for hunger, and in the more obscure and darke places, he might take away lothsomenesse. For nothing almost is, or can be fet out of the more darke places, which is not elsewhere found to be [Page 69] spoken verie plainely and as openlie as can bee.

Othersome there are, which flie from and auoid, yea turne away their eares and their heart from searching out of holy things, and from inquirie after truth, specially in the points of doctrine which are now in contro­uersie, and haue some difficulty and doubt in them, specially if they heare any of them touched in the Sermons: A grosse er­rour. wherein they doe vnder this false perswasion deceiue them­selues, that the knowledge and iudgement of these matters, doth nothing at all belong vn­to them, The same confuted. but concerneth learned men onely and preachers. As though it were not said to all, how many soeuer they be that professe Christes name, Mat. 7.15. 1. Thess. 5.21 1. Iohn. 4.1. 2. Pet. 3.17.18. and haue been baptised into him: Beware of false Prophets: trie all things, retaine that which is good: trie the spirits whether they be of God or no. Beware least ye be plucked away with the errour of the wic­ked, and fall from your owne stedfastnesse, but grow in grace, & in the knowledge and acknow­ledging of our Lord & Sauiour Iesus Christ.

Eightly, euerie one must know how they 8 ought to dispose and fit themselues, to the good and profitable hearing of Gods word, that so the things that are spoken, may not [Page 86] onely flow in at the eares, but may also be vn­derstood with the heart, yea and not vnder­stood only, but may be treasured vp in mind­full minds and memories. For as in the begin­ning we said, great art and skill was required not onely to the making, but also to the hea­ring of Sermons: Hearers must know and well obserue, the method mi­nisters vse, and their kind of preaching. so not onely the minister or preacher of the Church had need of an assured method, by the benefit whereof he may readi­ly minister and lay out all things, but the dili­gent hearer also had need thereof, that by the benefit & helpe of method, such things as are well propounded & laid open by the preacher, may as if it were, by the benefit and aide of a faithfull keeper be retained still by the hearer. For vnles the hearer be able to discern & iudge 1 which in a Sermon is the narration, or elsewhē 2 the summe & argument of the present text is vnfolded: What things the hearers of Sermons must re­spect. when from the narration there is raised vp a generall proposition or diuision, that is too say, in what heads or points it is shewed that the whole speech is to be occu­pied 3 and consumed: what doctrines are ga­thered from the seuerall parts thereof: and 4 withall it be declared what is the vse of those doctrines, and the application likewise of the 5 same vse: when the preacher is occupied in the first, second, or third part of his Sermon: when [Page 87] he is in hand with confutation, or obiections 6 are answered: to what part of the Catechisme 7 the whole sermon it selfe, Mens me­mories ma­ny times hurt, by the want of method in the preach­ers. and the seuerall parts thereof are to be referred: but that all things confusedly, and as it were on heapes, shalbe thrust into mens eares, then I say, there neuer was, or euer can be so happy, holy, or heauenly a memorie, that is able to remem­ber & keepe fast all such things, as in an houers space, and a continuall course of speech were deliuered. So the hearer should be able to 8 know and discerne the seuerall sorts of ser­mons, as whether the present text and ser­mon belong, or is to be referred to doctrine, to confutation, to instructiō, to correction, or ex­hortation, or to speak somwhat more grossely perhaps in mens conceits, but more familiarly and truly as in regard of y ^e matter it selfe, whe­ther it appertain to faith or good manners. And 1 if it belong to faith, All that is deliuered respecteth faith, or good man­ners. he must know whether any true doctrine be deliuered & confirmed, and any false doctrine or some errour be confu­ted. And if it concerne life, whether it beare vpon and commaund pietie towardes God, or some other certaine vertues belon­ging 2 more properly to men. Also he must well regard to what states or sortes of life, yea and vnto what duties of euerie state [Page 88] and sort of life, all the things spoken are dire­cted, as for example, whether they concerne the state of household gouernment, The parts of an house­hold. and in that againe, whether they respect either maried folkes, as the husband and the wife, or the pa­rents and their children, or the menseruants or the maidseruants, or the hired seruants and workemen. And so likewise touching the o­ther kindes of life: also they must consider which condition of men or states of men, as their prosperitie or aduersitie the things pro­pounded do concerne. A simili­tude. For as vnlesse the ma­riner wel behold, the Beare or Charles waine, as we call it, in the firmament, he will take or make but an vncertaine course in the sea: so except the hearer in hearing of Ser­mons, vse such a method, digesting of matters, and order, all the things that he heareth shall indeed be and remaine indigested, raw, va­nishing, and not at all vnderstood, euen as if it were a cōfused Chaos or heape. No profita­ble hearing without ob­seruation of a good course. Wherefore a profitable hearer must vse this course, euen as if it were Ariadnes line or threed, if he will deliuer himselfe out of the Labyrinth, or maze as I may say, of Sermons, and finde a sure way out of them. It is no maruell then, that sith in this case so few are instructed, and do come vnto the holy assemblies, and doe [Page 98] heare Sermons, without iudgement and spiri­tuall wisedome, there are so few found that profit by hearing of Gods word, yea though they haue verie excellent and worthie teach­ers.

But first the preachers of the Church, Helpes for the hearers wherby they may attaine the method of Sermons and 1 ministers themselues, may be no small furthe­rance to this good method or manner of hea­ring Sermons, if in a word or two, after the beginning of their Sermon, and at the ende thereof, they will declare the kind of it: or shew vnto what part of the Catechisme it doth appertaine: as also, when, and where they beginne, or finish and shut vp the seuerall parts of their speech, and the seuerall parts also of their diuision. The masters also, as wel in cōmon schooles, 2 and such as teach but the mother tongue, as also in schooles of greater learning, and that not onely in places where men children, but women children also are taught, must inure and bring their schollers to this method and manner of hearing, writing, remem­bring, and rehearsing Sermons: which also they may performe with little or no adoe in a manner.

Ninthly, euery one of them must apply vnto 9 themselues all the things they haue heard, The things that are heard, must be turned to whole­some vses. and [Page 90] turne them to the wholesome exercise of faith, prayer, and repentance. And this they must doe, whether they perceiue themselues strong in faith, or weake therein, or beholde themselues subiect, either to certaine tempta­tions of conscience, or to some sinnes, vices, and infirmities, and be either in aduersitie, or in prosperitie, and be in this or in that state of life, and setled in some certaine dutie belon­ging thereto. A strong reason. For the doctrine of Gods word consisteth not so much in vnderstanding and knowing, as in doing, and in the true exer­cises of faith and godlines: Rom. 2.13. Because not they who heare the law are iust before God, but they that performe the law, they shall be iustified: as he also that shall looke into that perfect law of libertie and shall abide therein, Iam. 2.25. euen he, if he be not a forgetful hearer, but a doer of the word, shall be blessed in his deed. A worthie inference. Wherefore the doc­trine of Gods holy word, must not onely be put into our eares, but into our head, and not into our brain or head only, but into our harts also, yea, and not into our heart only, but into our hands also, that the more sound fruit of it, may appeare in vs. Whereupon it is y ^t our sa­uiour Christ also saith: Iohn 13.7. If ye know these things, blessed are ye if ye doe them. And on the other side affirmeth, Luke 12.47. That that seruant which knew [Page 91] the will of his master, or Lord, and prepared not himselfe, neither did according to his will, shall be beaten with many stripes: yea hath long a­go foretold vs; Matth. 7.21. that euery one that shall say vn­to him Lord Lord shall not enter into the king­dome of heauen, but he that shall doe the will of my father which is in heauen.

To this healthfull practise and obedience of Gods word heard, Councell profitable for practise of such things, as are deliue­red in prea­ching. and that the same may indeed affect vs & thrust vs forward, this shall bring no small ayde and assistance, if the mi­nisters in preaching of Gods word, doe not vse speech onely, but practise also a certaine demonstration of spiritual might and power; yea and be indeed, truely, Good things which the hearers must vse. and from the heart affected therewithall: and that the hearers a­gaine, can thorough Gods grace put on the preachers mind and affections, and by a cer­taine kind of spiritual alteration & change, be transformed into them, & follow both in the learning, and in the practising of Gods word, the very selfe same order and course, that they perceiue their faithfull preachers to vse and practise in teaching of it: Which thing (that I may shortly vnfold my selfe, August. lib. 4, de doct. christ. cap. 12 and vse Augu­stines words) shall easily be brought to passe, if the learner loue that that the Preacher promi­seth: if he feare that which he threatneth: if he [Page 92] hate that which he rebuketh: If he imbrace that which he commendeth, if he lament that which he aggrauateth, and sheweth is worthie to be lamented: and if he set any thing out that is worthie to be reioyced at, reioyceth therein: and taketh pitie of them, whom by speaking he pla­ceth before their eies, as meet to be pitied: and flieth from them, whom by terrifying he set­teth before them to be auoided, &c. So we read of the Elders of Ephesus, that when they heard Paul, with a verie patheticall, and yet lamen­table speech, to commend that Church vnto them, Act. 20.31.37. and to rehearse his teares, by which he had admonished euery one of them day and night, three yeares together, there was also a great weeping and mourning among them all. Iohn. 7.45.46. And when Christ spake so as neuer any man, those officers that the Pharises sent out to take or to trippe Christ, were so transformed, and had put vpon them such other affections and mindes, that they did not onely not bring Christ bound (a matter that was giuen them in charge to doe) but they did commend and imbrace both him and his doctrine. An excel­lent sen­tence. To be short, it can hardly be vttered, how much good it doth, when the hearers affections and indeuours, do answere the affections and in­deuours of their teachers. For where there [Page 93] shall be found the like will and mind both in the hearers, and in the teachers, it cannot be but that there shall follow thereupon very ex­cellent fruits of Sermons.

Tenthly, godly hearers must not thinke the 10 minister tedious, or be wearie, Men must not waxe weary with long Ser­mons. or fret in them­selues, much lesse trudge and packe out of the Church, if the Sermon be sometimes more long, or grow greater than at other. The mi­nisters and preachers of Gods holy word, must carefully indeuour to auoid that. But perhaps the doctrine that is presently to be treated of, is more plentifull and fruit­full than that it can be comprehended and 1 concluded in a few words. It may be also, In what ca­ses the mi­nister may now & then be some­what more long and large. that there was not in former time any fit opportunitie offered to propound it, or may in short space after to be offered. Perhaps also the present state of things re­quireth men againe and againe, to lay vp­pon the same anuile. The hearers some­times are present, which perhaps at ano­ther 2 time haue not leaue or leasure to be 3 there, and for whose sake the ministers 4 must stand vpon the present points and do­ctrines, eyther of faith or of pietie. In these cases therefore godly hearers must patiently beare some protracting of time, and not be [Page 94] wearie, A very strong rea­son, and fit compari­son. but waite as it were, the deliuerie of many good things: we do easilie and without any loathsomenes passe away the time, if that idle speeches and talkings together, or disor­derly and drunken, or riotous feasts be defer­red and put of many houres, yea euen to mid­night, Iob. 17.12. And the day be turned into night, as it is in Iob. Wherefore if in the holy assemblies and exercises of the Church, we be so quick­ly wearie, or fret and fume, it is sure a signe of such a minde as is ill affected, and doth not hunger and thirst after (as it should) the righteousnes of Gods word, Matth. 5.6. Psalm. 1.2. Chrysost. hom. 3. in Genes. and hath not his delight in the law or testimonies of the Lord. On the other side, as to be an hungrie is a to­ken of bodilie health: so with a great & earnest desire to heare Gods holy word, is a most assured argument of the good health and welfare of the soule, so saith Chrysostome. Surely that must needs be a long Sermon, when Iehoshua read in the presence and hearing of all Israel all the words of the lawe: Iehosh. 8.34, 35. in so much as there was not a word of all things which Moses had comman­ded, which Iehoshua read not before all the con­gregation of Israel. The like consideration was there also of y ^e ecclesiasticall assemblie, when Iosias the King, 2. Chron. 34.30. in the hearing of all the peo­ple, and that from the greatest to the smal­lest, [Page 95] read all the words of the booke of the co­uenant, which was found in the house of the Lord. The same booke of Moses law Ez­ra did reade from the morning vntill the mid daye, before men and women, Ezra. 8.3. and them that vnderstoode it, and yet notwithstanding the eares of all the people were in so long a Sermon directed, and hearkened vnto the booke of the law. Afterwards the children of Israel read in the booke of the law of their God foure times a day. Ezra. 9 3. How long was that Sermon of Christs, which is set out in the fift, sixt, and se­uenth chapters of the Gospell according to S. Matthew, specially if we regard this, that the Euangelists doe propound vnto vs onely the bare heads, points, or summes, as I may say, of Christs Sermons? S. Paul being to depart from Troas the day following his speech, Act. 20.7.11 continued his words and preaching euen vntill midnight, and speaking long vnto them, euen vntill the dawning of the day, at the last he so departed. Therefore it is not any new, or vnaccustomed thing, though sometimes for sundry causes it so fal out, that Sermons be somewhat prolon­ged, and yet the hearers be held, and remaine with continuance (and that also without loa­thing or stomacke, and chasing) in good and continuall attention.

11 Eleuenthly, parents, masters, and elders, must in the Sermon while obserue and looke to their children, Euerie one should look to his own in the Ser­mon time. schollers, and flocke, least ei­ther by sleeping, or talking together, or com­mitting some light and vnseemely things, or else gadding out of the Church in the Sermon time, they commit something that is vn­seemely or vnworthie of the holy assem­blies of the Church. And if perhaps any such thing should be performed, they must either by and by, or at home, or in the schooles, or vpō euerie first occasion so falling out, admo­nish & correct them as in this behalfe. For in the holy assemblies of the Church, one must haue speciall regard of reuerence, comelines, and modestie, and if as in this behalfe there be any offence committed, 1. Cor. 11.4.5. 1. Cor. 14.34.40. it must be cor­rected and censured, and that according both to the doctrine, and the example of Saint Paul the Apostle in his epistle to the Corinthians.

Schollers must write Sermons. Commodi­ties insuing that exer­cise.Particularly schollers must be accustomed, to take Sermons in writing: which kind of ho­ly exercise hath many commodities, and the same of great moment also. For whilest they must attend diligent hearing, and ordinarie writing of Sermons continually, they cannot 1 haue leisure to giue themselues to wanton­nesse 2 and lightnesse, which otherwise they do [Page 97] without measure exercise and practise, if this or some other good matter be not laid vpon them. By this meanes also men shall meet 2 with that offence, which verie easily, and sometimes also not without iust cause the Church conceiueth, aswell by the vnbrid­led and corrupted manners of children, as of their masters, One foule fault in schoolema­sters, manfesting it felf in the neglect of schoole discipline. For many iudge verie hardly, if not vniustly; concerning schooles and schollers, whilest amongest children brought vp at schoole, and others (who were neuer so much as at the schoole doores thre­shold) they do as in regard of honesty, and pietie see no difference at all. Thirdly, they 3 shall not a little profit by this kind of exercise in Christian religion, and in the true vnder­standing of the Catechisme which is taught them in the schooles, specially if the Preachers in the Church striue vnto this, to bring their Sermons vnto some heads or points of the Ca­techisme, and the master in demaunding repe­tition of those things diligently and careful­ly referre and bring all and euerie one of them to that point, I meane of the Cate­chisme. Yea we may assure our selues of this, 4 that as if it were by plaie and by doing some other thing, they may euen from their young [Page 98] yeares get vnto themselues so great know­ledge in the blessed Bible booke, specially if they accustome thēselues to the reading of the Bible, both in the schooles (which thing cer­tainely should be practised in all Christian schooles) and also at home, at certaine spare howres, that at the last they shall both reioice for so great riches & spiritual treasure obtained and shall leaue behind them many of full and ripe years, who perhaps in this respect tooke themselues not to be the last or behind o­thers. 5 To this we may adde that they are ther­by moued to write fast and speedily; whilest they are constrained to indeuour by writing, to keepe tacke with the preacher, before the things that were spoken slip out of their me­morie: and so become not so much painters, as good and cunning writers indeed, which thing also hath a verie apparant vse, not one­ly in publike schooles, but in euerie sort of a more learned and ciuill life whatsoeuer, whether in the Church, or in the ciuill e­state 6 men shall applie their minds. And by this kind of writing, both the memorie and 1 the iudgement of youthes is marueilously sharpened. The me­morie hol­pen. The memorie certainely, while it suffereth not those things to flote and va­nish away, which the penne must spedilie [Page 99] receiue and take: and the iudgement, The iudge­ment also. whilest 2 men discerne betwixt things spoken besides the purpose, and such as in the Sermons are deliuered to the point indeed, that so omitting the former, they may imbrace and receiue these. And though it may so fall out that one and the selfe same thing, not one­ly as in regard of some particular words, but as in respect also of the whole senten­ces, be now and then repeated and beaten vpon by the preacher (which Augustine in some place of his bookes touching Christian doctrine, August. de doct. Psa. 10 sometimes perswadeth the minister and preacher of the Church to do, namely, so long to pursue and stand vpon the bea­ting and repeating of one and the same point, vntill by the gesture and counte­nance of the hearers, he perceiue that they vnderstand it) that yet they should know, that to note it once onely will be sufficient, yet so as they doe preferre that before the rest, Many things re­quired in a diligent hearer or writer of Sermons. which both in words and sentences doth excell the rest. Also they must know, when the seuerall partes of the speech or method of the Sermon beginneth or en­deth: that is to say, which is the begin­ning or ending; which is the narration or discourse, which is the proposition or diui­sion, [Page 100] which is the confirmation, which is the confutation, which is the conclusion, and when some of the parts of the speech are omitted; which thing is sometimes perfor­med, either about the beginning, or else in the confutation, or towards the conclusion (or perhapps in some other part of the speech) as we haue declared in his proper place.

CHAP. 4. Touching the duties that the hearers are to performe, when the Sermon is done.

A corrupt opinion.THere is scarse the hundreth man, that doth not fully perswade himselfe that he hath well and exactly done his dutie in and a­bout the matter of hearing Sermons, if with a sertaine kind of attention & diligent medita­tion of the things propounded, he hath heard the Sermon from the beginning to the en­ding: and haue also felt some certaine moti­ons of the mind, and deuotion of the heart, as it were by the way, and vpon the pre­sent occasion in the Sermon while stirred vp in him. Mo things required than dili­gent atten­tion at Ser­mons &c. And to say the truth, these exer­cises and offices of a Christian man are not to be contemned or neglected. But yet the last labour, ending and finishing as they saie, are [Page 101] not yet so added vnto this holy worke, but sundrie things yet remaine, which directly concerne the liuely and healthfull practise of the doctrine heard, yea doe so turne the do­ctrine we haue heard, into moisture & blood, that the fruit thereof doth by many meanes and waies also redound to our selues and o­thers: Rom. 2.13. which yet are of so much the greater moment and weight, because not the hearers, but the doers of the law shalbe iustified, as the scripture affirmeth. And Christ himselfe saith: If ye know these things, Iohn. 13.17. blessed shall ye be if ye do them. Wherfore touching some things con­cerning this point, and such as shalbe thought necessary, we will now put men in mind.

For first, an vngodly, lewde and shamefull 1 custome of many Churches doth beare this, Men ought not to go out of the Church, so soone as the Sermon is ended. that such as hardly indured and held out to the end of the Sermons, so soone as they are done, shall in such a number and heape, and with such violence also, get them out of the tem­ples, that few are found that tarie the publike praiers of the Church: fewer that are partakers 2 of the holy sacraments (which are the seales of Gods couenant) and specially that stay the administration of holy baptisme: and fewest of all which waite and looke for 3 the blessing of the Church, with which the [Page 102] holy assemblies and exercises should be shut vp and finished. Inconueni­ences that follow go­ing out of the Church before all be finished. But in the meane season, re­maining in the Church yards as they call them cōmonly, or in the Church porches, they treat of (& that with no small profanation of the Lords day, and the taint or spot of Christian 1 profession) worldy and prophane busines, yea 2 in some places certaine buyings and sellings, yea & that with such vncomely, rude, & filthy outcries, yea somtimes railings, yea & tumults also, as is pitifull to see or heare: where­as it is a godly hearers dutie, not so much as to remone his foot out of the holy assembly, til such time as the publike praiers be made, the Sacraments administred, and the blessing of the Church be pronounced and giuen.

Why the whole Church should be present at publike praiers.For concerning publike praiers, this is it we must hold: seeing there are two principal actiōs & parts of the holy assemblies, one, by which God speaketh with vs, both in his word & sa­cramētall signes, as if it were by visible words: the other, by which we againe do by our prai­ers as it were talke with God, we may see 1 that they perform but one halfe of Gods wor­ship 2 & seruice, that withdraw themselues from 1 the praiers of the Church, and not without 2 notorious vnthankfulnesse against God, do bewray a retchlesse and detestable impietie, Many euils insue our departing out of the Church be­fore pub­like praiers be finished. [Page 103] securitie, and slouthfulnesse of their minds: by which they declare that they are not touched with any care either of themselues, or of the Church, which is the communion and fel­lowship of saints, or haue any considerati­on of all or any of Gods iudgements, whe­ther 3 they be benefis and fauours, or pu­nishments 4 present or to come. For what execrable and accursed vnkindnesse or vn­thankfulnes were this, The propo­sition of a similitude. if thou shouldest heare some worldly king or prince (whose fauour and bountie thou and all thine do enioy, and liue thereby) speaking with thee, and offe­ring vnto thee not onely the continuance of his former fauour, but more bountifull and plentifull benefits, thou after this his most gracious speech were ended, shouldest either stand before him without all motion of body or mind, like vnto a dumbe and dead image, or presently turne thy backe vpon him, The re [...] ­tion. that I may not speake more hardly? But how much more grieuously and filthily do they sin, who not staying for the Churches pub­like praiers vnto God, and not ioyning their owne praiers with the same, gadde and trudge out of the holy assemblies? doe 1 wee thinke that we haue not receiued any benefits from God, which deserue praise [Page 104] and thankesgiuig? Interroga­tions full of force and might. Are we ignorant of this, that God for those his diuers & innumerable, yea truly infinite benefits towards vs, doth 2 require and demaund nothing at our hands, but praise and thankesgiuing? Or do we not 3 know, that thankesgiuing is a prouoking of 4 God to bestow more? and on the other side, that he is not worthie to receiue more fauors, that hath not yeelded thankes for such as he 5 hath alreadie receiued? what? do we not feele out selues subiect to any miseries, wret­chednesses or necessities, both of soule and bodie, against which we haue need of Gods 6 grace and aide? Are we ignorant of this that we are men, and that no humane thing is, or 7 ought to be straunge vnto vs? Or know we not that, Herodo. lib. 1 which that rich king Cresus said to Cyrus, sometimes the Persian monarch (as Herodotus witnesseth) that there was a round place for men & matters, which turning about 8 as a wheele, did not suffer the same people alwaies to be fortunate? Or are we so farre separated from the communion of saints, yea from the fellowship of him that is their and our heard, to wit Christ himselfe, that in our praiers we will nothing at all communicate with their necessities, Rom. 12.13. Amos. 6.6. Rom. 12.15. that we will nothing morne for the affliction and sorrow of Ioseph, [Page 105] that no pitie shall touch vs, and cause vs to weepe with them that weepe, which thing al­so the holy Ghost doth so often vrge, and presse vpon vs, euen in so many words? Are 9 we ignorant what great efficacie there is of the publike prayers of the Church, See for this purpose. Act. 12.5. &c. in which so many faithfull soules, doe in a certaine ho­ly agreement, consent, and as it were conspire together: Tertul. A­polo. cap. 39. and that they are (as Tertullian speaketh) a certaine violence acceptable to God, if some certaine assemblie and congrega­tion, as if it were made with one hand, come vnto God, and humblie sue vnto him by prayer.

And as concerning the administration of Baptisme, many perswade themselues, Why they should be present at the admi­nistration of Bap­tisme. that it is in vaine for them to be present thereat, and that they haue no profit by it. But besides that, God himselfe will at no hand haue the Sacraments of his Church to be taken as cer­taine ceremonies, appointed for that heathen 1 idoll Ceres, which were done in corners closely, and as it were by stealth, but hath ap­poynted for them, the publike and solemne assemblies of his people, as we may perceiue by many places in the new Testament, Matth. 3.5. Iohn 3.23. Act. 20.7. and particularly those that are quoted in the mar­gine: we must know that God requireth e­uen 2 [Page 106] the praiers of the Church for those in­fants, 1. Cor. 11.20 which by baptisme are presented and offered to Christ: which praiers indeed, nei­ther the zeale of Christes house or of the Church, nor Christian charitie will suffer vs to detaine or withhold from them. And be­cause 3 the vertue and efficacie of our baptisme, or rather indeed of the spirit of Christ by it, is not so vnconstant and momentarie, but that the outward action of it is spread abroad ouer the whole life of a Christian man, Rom. 6.3.4. &c. & that euen to his graue, so often as it is ministred in the Church, we haue therein a manifest occasion offered vs to call to our remebrance that heauenly couenant, by which God hath pro­mised, and that as it were by an oth inter­posed, that he will be our God for euer: yea euen of that couenant that is to be renued with vs, the heauenly both signe and seale whereof is our baptisme: and that both for 1 the strengthening of our faith in vs touching the fauour of God towards vs in Christ (who is as true in the signes of his grace as in the 2 word of his grace) as also for the refreshing and stirring vp of our memories, Two ends of our bap­tisme. The vse of the former speech. in that mu­tuall couenant on our part with the same our God, which is made with vs by the solemne testimonie of our baptisme. Which thing will [Page 107] notably stirre vs vp to the acknowledging, faith, and obedience of God, and strengthen vs through his grace, more and more to re­nounce Sathan, the world, and our own flesh, & altogether bid them farewel. 2. Sam. 17.26. No doubt Da­uid when he was yet but a weake youth, might promisse vnto himselfe victory against that huge & terrible giāt Goliah, & that God would stand on his side against him, because he him­selfe was circumcised, and the other not. How much more assured hope (& that euē from the baptisme which we haue receiued) may we conceiue, that we shall triumph against this infernall Goliah, the diuell I meane, and be assured of Gods grace toward vs? So farre of is it that wee are present at the publike ad­ministration of baptisme, eyther vnprofi­tablie, or with the losse and mispending of our time.

And as touching the Lords supper, if it were rightly, and as it should be vsed in the Church, no man, so often as it is administred, should withdraw himselfe from the partici­pation thereof: Why they should be present at the cele­bration of the holy supper. much lesse should any that were come to the yeares of discretion de­part out of the temple whilest it is admi­nistred. For sith Christ himselfe in the in­stitution of his supper so often repeateth [Page 108] this: Matth. 26.26.27. Luke 22.19. 1. Cor. 11.26. Take yee, eate yee, drinke yee all of this, doe yee this in remembrance of me: shew out the Lords death, &c. And the minister ac­cording to the dutie of his message, doth in Christs name inuite and call the whole 1 Church: with what face or forehead can any man of the Church, both heare these things 2 in it, and yet abstaine from the same? For is there not great reproach and contumely cast vpon Christ, whilest we repell so many ex­cellent commaundements of his, and reiect 3 him that so earnestlie inuiteth vs? And what is it to neglect, contemne, and skorne Christs 4 Testament, if this be not? What is this else I pray you, but to turne our backs to God, to Christ, to the Church, to the brethren; yea, for men to despise their owne saluation? The auncient Church had respect of these consi­derations, Anacletus. sith Anacletus the second Ro­maine Bishop is affirmed to haue decreed, That after the consecration was ended, all should communicate that would not want en­trance into the Church and assemblies there­of: Conc. Antio. can. 2. Sith also the Councell of Antioch de­creed, That such as come into the Church, and heare the holy Scriptures, and doe not commu­nicate, but do of a certaine intemperancy, turne themselues away from the receiuing of the ho­ly [Page 109] Communion, should be remoued out of the Church, till they had amended this fault. Which though in the first Councell of Tole­do it were mitigated, or at the least propoun­ded with some more milde words: yet there also it was decreed, Concil. To­lita. 1. can. 13 That they that come into the Church, and are found seldome or neuer to communicate, should be admonished. And if they doe abstaine after admonition giuen, let them be separated from the fellowship of the Church. And what meaneth this, that euen yet to this daye in the reformed Churches, such as yeeld not to the ministers and elders a iust cause of their absence, and doe rashlie withdraw themselues from the vse of the ho­ly Supper are therefore admonished, and for the same, ecclesiastically reproued? Metaphra­stes writing y ^e life of one Iohn Eleemosynar, Metaphra. in vit. Iohn. Eleemosy. or almes giuer, as we would say, reporteth, that seeing all his hearers, whilest the Supper was in celebrating, to depart out of the Church, hee also leauing the action, went his way, speaking thus, That he had no neede of that labour, but that hee administred the Supper for the benefit and profit of the people. And that therefore seeing they would not voutch­safe to bee present, hee went about a needeles worke.

Why they should be present at the cate­chising of children.Furthermore, if men dealt well, and christi­ans had that zeale they should, none of them that were of the yeares of discretion, or pa­rents, should depart out of the Church, no not when the nouices were to be examined & in­structed. For the holy Scripture is wont to call such children, not only as are so in yeares, but such rather as are so in vnderstanding, and in the knowledge of Gods word, and of the way of trueth. But how many are there (the greater is our griefe) that euen amongst them that are of the yeares of discretion, yea, that are of great yeares, and haue hoare haires, are not at this day found infants and children as in this behalfe? These in­terrogati­ons can hardly be answered. Why therfore should not such suffer themselues to be catechised? and though they would refuse to be examined, & to yeeld confession of their faith (as commonly they do) why do they not yet by their hearing and presence, indure at the least wise that instruc­tion which is bestowed vpon children? For those catechisings of children, because they are performed by continuall course of que­stions & answers, and in the same al things be childishly and rudely handled, & in a shorter maner dispatched, may more easily be cōpre­hended in memorie, than Sermons that are made in a continual tenor & course of speech, [Page 111] and are with greater labour beautified and a­dorned. Parents duetie. And to prouoke the greater & better attention to all the things that in this behalfe shall bee performed, there must bee no small care and regard in parents for their children which are to be instructed, that they may sa­tisfie 1 the questions demaunded, and may pro­ceede 2 in the course of faith, godlines, and sal­uation, & that they themselues might not be 3 constrained to blush & to be ashamed if their children be silent at the demaunds, and fowly giue ouer. And because this is the chiefest part 4 of the dutie of parents towards their children, to bring them vp in the instruction and infor­mation of the Lord, Ephes. 6.4. a double care and respect should in this behalfe stay & hold thē fast, not to depart from y ^e catechisings or instructions of youth. The one is, Two excel­lent re­spects. y ^t they might publikely 1 heate & iudge, with what faithfulnes the Mi­nisters of the church do their duty in instruct­ing their children, that so if they perceiue any thing to be wanting in thē, they might think vpon, and prouide some other way & course, that their childrens saluatiō might not be neg­lected, and troden vnder foote. The other, that 2 if they themselues be not so well instructed in the points, which they shuld powre into their children, & as it were beat vpon at home (as I [Page 110] [...] [Page 111] [...] [Page 112] feare me certainely, A lamen­table thing. very many parents, the more is the pitie, and with griefe wee may speake it, are as yet very rude and ignorant of heauenly things concerning their owne sal­uation) they notwithstanding might yet learne such things as are needefull for them, 1 both for the better doing of their dutie to­wards 2 their children, and also more fitly be­long to their owne saluation, A very strong rea­son, & for­cible to perswade. An argu­ment from profit to the people, to the Mi­nisters. which also by the benefit of these catechisings, almost with­out any labor, (sure I am, without any shame or confusion of them themselues) they may attaine vnto. And vnles my iudgement vt­terly faile me, youths, such as are of the yeres of discretion, and parents also, may in some manner profit more by these catechisings, than by Sermons; in so much that the Mini­sters of the Church, should at no hand loose their labour, if in the summer season, and in the assemblies that are made vpon the Lords daies in the afternoone (in which many men, as we well perceiue, The good vse of cate­chising. are so farre from fitting themselues to good exercises, that they doe of purpose giue themselues ouer to sleeping and snorting) they would sometimes omit Sermons of instruction, and giue themselues onely to the catechising of children, and vse withall, some more plentifull exposition of [Page 113] the Booke of the Catechisme, which might euidently stand in steed of the Sermons omit­ted, and satisfie such as were of the yeares of discretion, and had made further proceedings than other.

And so the Church might at the last, Why men should stay the blessing of the Church. vpon good ground receiue and be partaker of the blessing of the Church, before the congrega­tion were dissolued. In the olde Testament God himselfe ordained that all holy exercises 1 and duties being done, the assemblie should not be dimissed, till it had receiued a solemne blessing from the priestes: whereof also God himselfe put downe a solemne forme for the priests to vse, as may appeare by these words, where he saith: Thus shall ye blesse the chil­dren of Israell, and say vnto them; Num. 6.23.24. The Lord blesse thee and keepe thee: the Lord make his face to shine vpon thee, and giue thee peace. To which ordinaunce and commaundement of God, the Psalmist doubtlesse alludeth in one of his Psalmes, where the priestes say vnto the people: Psal. 118.26. We blesse you of the house of the Lord: that is to say, either we that are of the Lords house, and haue the care of the Lords house com­mitted vnto vs, vnderstanding so these words [Page 114] of the priests: or else you that are of the Lords house, and indeed of the true Church of God, referring the words vnto the people, to whom 2 this blessing belonged. And this custome of blessing the congregation, was obserued and continued euen in the Church of the new Te­stament: Concil. A­gath. can. 31 In so much that in the councell of Agathon it was decreed, that the people should not presume to go out of the temples before that blessing was pronounced. Neither is the ce­remonie of this blessing toyish as some sup­pose, or superficiall, but graue & good indeed. For euen as it is Gods pleasure by the ministe­rie of his Church to be effectuall, & hath esta­blished in his Church the ministerie of recon­ciliation & life, so euen in this very blessing also, 2. Cor. 5.19. the ministers are witnesses and preachers of Gods grace towards his owne people, in so much that this verie rite and order, is an ef­fectuall testimonie of Gods grace, blessing, in­lightning, and mercie towards them.

Secondly, such things as haue been diligent­ly heard in the Sermons of the Church, 2 The Ser­mons must be diligent­ly called to remem­brance, and well consi­dered of. must, and that with no lesse diligence, and that also out of the holy Bible be looked into, turned ouer againe, and as it were chawed at home, that by this comparing of them, & as it were [Page 115] weighing of them in an equall balance, both our iudgement cōcerning Gods matters may 1 be sharpened and quickned, Foure good effects of that dutie. and the things we haue heard may sinke more deeply into our memory, sticking fast there, & our consent more & more strengthned, & our faith & pi­etie 2 established. And of this Christian care and 3 indeuour, Saint Luke setteth before vs a nota­ble 4 and excellent example in those noble men of Berrhea. Act. 17.10.11. For whē as Paul & Silus preach­ed there in the Synagogue, they receiued their word with all readines. And least they might be ouertaken with too much readines to be­leeue, receiuing euery thing for Gods word, when they came home out of the Synagogue, they searched the scriptures daily whether those things were so which Paul & Silus deliuered, A good example is of great force. and so by reading of the holy scriptures, did as it were by an exact touchstone to trie & exa­mine those things. Wherby it came to passe, that not onely a great multitude of them blee­ued, but by their example also, not a few of the Grecians & heathen, both men and women, were brought to the faith of Christ. Origen vpon Leuiticus affirmeth, that they offer to God an acceptable sacrifice and remembrance, Orig. hom. 4. in Leuit. that day and night meditate in the lawe [Page 116] of the Lord, and keepe fast in memorie all the scriptures: or if they cannot do that, do at the least commit to memorie such things as are taught or rehearsed in the Church, and who after they depart out of the Church, doe as if they were cleane creatures, chawing the same things againe, call them to memorie, and to be short, indeauour to accomplish Gods commaun­dements.

Thirdly, fathers of families and household gouernours, 3 Fathers & teachers must de­maund of their people an account of the Ser­mons. must as they sit at table, or else where, repeat at home the Sermons which they haue heard with their family and house­hold: and the like must the schoolemasters doe with their schollers in the schooles, and likewise euery one with those that belong vn­to them, yet so as the schoolemasters carefully looke vpon the bookes, in which their schol­lers haue taken and written the Sermons, and correct the scapes of their writings, or the faults and errours therein, whether it be as in regard of the manner of writing, or the mat­ter written. And this dutie doth God him­selfe prescribe vnto, and presse vpon fathers of families, yea and schoolemasters also, who are or should be parents of soules to their schollers, for thus he saith: These words which [Page 117] I command thee, Deut. 6.6.7. &c. this daie shalt thou repeat and rehearse vnto thy sonnes, and thou shalt speake or talke of them, when thou sittest in thy house, and when thou shalt walke by the way, and when thou shalt lie in thy bed, and when thou shalt rise vp. And a little after in the same Chapter: Deut. 6.20.21. When thy sonne in time to come shall aske thee, saying, what meane these testimonies, and ordinances, and iudgemets, which the Lord our God hath commanded you: then shalt thou say vnto thy son, we were Pha­raohs bond men, &c. And the like you may see in other places quoted in the margine, Exod. 12.26 Iosh. 4.6. Psal. 7 [...].3.4 which for shortnesse sake I doe not put downe. And Chrysostome doth diligently and carefully ex­hort fathers and household gouernours to this dutie, and indeuour, of remembring Ser­mons at home, and of repeating them toge­ther with those of their households, saying: Those that depart from the assemblie of the Church must not be intangled with businesses, Chrysost. hom. 5. in Math. contrarie to that studie and indeuour which they had whilest they were there, but returning presently home, they must lay open the holy bookes, and call their wife with them, and their children also, to conferre vpon those things which were spoken: and these things [Page 118] being more deeply and throughly setled in their hearts, then afterwards to goe vnto, and to pro­uide for such things as are necessarie for this present life. And in another part of his works, namely vpon Iohn, he saith thus: This I iudge very necessary to admonish you of, Chrysost. in Ioh. hom. 2. and to exhort you to, that looke what mind ye are of now, yee would perseuer and continue therein, and that not onely whilest you are in this assemblie, but at home also let the husband speake often of these things together with his wife, the father with the sonne, and let them on both sides deli­uer their opinion, and inquire other mens, and let them striue to bring in this most appro­ued and godly custome. An obiecti­on. Neither let any man say vnto me, Children must not be busied or oc­cupied about this. For I say that it is not one­ly needfull they should giue ouer themselues to these admonitions, The an­were. but that they should follow them onely. Yet hauing some respect to our weaknes I say not so: neither do we mind here­by to lead them from worldly and earthly af­faires, no more than we doe our selues from ci­uill businesses. But of these seuen daies which God hath allowed vs, we rightly iudge that one should be imployed to the worship and seruice of him, that is the common Lord of vs all. [Page 119] Is not this a foolish thing, A familiar, but yet a pithie speech. Psal. 16.2. that we would haue our seruants alwaies occupied in our bu­sinesses, and yet we will performe no seruice to God? specially sith all our seruice and labour doth nothing at all profit him? For God wan­teth nothing, Psal. 50.12. but that which we doe to him redoundeth wholly to our owne profit. As for you, when ye bring your children to shewes and plaies, yee will prouoke them, but neuer exhort them to doctrine, learning, or any pro­fitable thing. Nay rather, if any holy thing be to be atchieued, The speech of our time. or any spiritual matter to be obtained, yee call that needlesse and super­fluous care. Doe ye not iustly prouoke Gods wrath against you, when for the attaining of other things, yee set a certaine time, and vse all diligent care, but yet thinke it tedi­ous and vnseasonable to haue your children exercised in the doctrine of holy things? It should not be so, yea dearely beloued bre­thren, I tell you it should not be so. Young age, and the disposition of it. Cer­tainely this age needeth these admonitions especially. It is tender, and quickelie com­prehendeth and learneth the thinges that are propounded or instilled into it, and re­ceiueth the thinges it heareth, as it were by a seale set vppon the waxe of hearing, [Page 120] that is, it easilie entreth into the minds and hearts of children. Besides both the life of youth is in hearing, If men will be won to godlines, we must begin with them be­time. and in them otherwise al­most it is without vse, so that they may easily be bowed eyther to vertue or to vice. If there­fore any man will euen from their cradels, and as it were from their first entrance into vice, draw them to the way of vertue, he must settle them in a certaine habit as it were, and nature, to liue well and rightly, neither suffer them of their own accord to runne quickly into worse matters, sith such accustoming of them vnto vertue from their tēder years, cānot but allure 1 them thereto. And by this meanes they shall both so much the more diligently obserue and reuerence their elders, Two good ends of bringing vp youth religiously. and shall be found more profitably to be imployed in ciuill matters, be­cause they shall, and that euen from their verie 2 youth, be taught, and haue learned the manners of their auncients. The same Chrysostome in an other place reproueth husbands and maried folke, for that they did cast the whole burthen and weight of bringing vp o­thers vpon the ministers backe and shoulders onely: you onely (saith he) should be instru­cted of vs: Chrysost. hom. 9. ad Coloss. and your wiues and children by you your selues: But ye leaue all things to vs to per­forme. [Page 121] And therefore we are constrained to indure great labour and griefe.

Fourthly, 4 Men must Godlilie conferre of the Ser­mons by the way, & in their talkes, and at their tables or feastes. euen in the way also as men come from the Church homeward (as we see those that dwel in villages, & abroad in the country, haue for the most part verie long waies from the Church home) and in their feastes, and in all other their commings or meetings toge­ther, the hearers must talke of the Sermons they haue heard, and conferre one of them with another: that so they may cause them to sticke faster in their mind, and may more and more build vp one another. But a most wicked custome hath in this behalfe mightily preuailed amongst Christians, namely, that so soone as their foot is out of the Temples or Churches, many of them are as it were with a certaine kind of violence caried & fall into, and that euen in the verie Churchyardes and porches thereof, worldly and prophane bu­sinesses and speeches, A wicked custome amongst Christians. and consume and spend the best part of the Lords day, not onely in worldly affaires, but in wicked, dishonest, and filthie speeches, and the accusing of their neighbours, or else, in vniust, vngodly, and scoffing speeches (more vile than that of Lu­cian) both against the Sermons made, and [Page 122] also against the preachers themselues. Which indeed is rather to keepe a feast to Sathan, than to Christ. Those disciples certainely that went towards Emmaus, Luke. 24.13 14.27. did on the day of the Passeouer talke touching Christ, and concer­ning all other things which in those daies fell out vnto him at Ierusalem: and Christ wal­king with thē in a shape not know vnto them, began at Moses and all the Prophets, Act. 8.27.28. &c. and in­terpreted vnto them all the scriptures that were written touching him. That Eunuch of E­thiopia, returning from the tēple of Ierusalem homeward, fitting in his chariot, read the Pro­phet Isaiah, and conferred with Philip touch­ing that place which he had then in hand, de­siring him to expoūd it vnto him. So Tatianus saith, Tatianus. that euerie age and order also among the Christians, were Christian Phylosophers: yea, that the verie virgins and maids as they sate at their worke in wooll, were wont to speake of Gods word. Niceph. lib. 3. hist. eccles. cap. 37. And Nicephorus writeth, that the Christians euen as they trauailed and iour­nied, were wont to sing Psalmes, and that by this singing of Psalmes, there was at a certaine time a Iewe conuerted.

The profits of such speeches.By such speeches & communication, Christ is inuited, & commeth vnto vs, he promising [Page 123] that he wil be in the middest, Mat. 18.20. where two or three are gathered together in his name, which also he did indeed performe, when drawing nigh to those disciples that were going towards E­mmaus, and did talke of him, he trauailed together with them, Luke. 24.15 32. Philip. 4.9 Ephe. 4.29.30. 1. Cor. 15.33 opened the scriptures vnto them, & caused their harts to burne within thē. God, euen the God of peace is present with them that speake such things. Whereas on the other side, by corrupt communication the holy Ghost is grieued, & good manners are marred & corrup­ted. And indeed it cannot be, but that notable fruits and proceedings shall be made, Esay. 55.11. 1. Cor. 15.57 & come of these godlie speeches & conferences, accor­ding to Gods owne promises in his word.

Chrysostome in a certaine homilie of his, Chrysost. hom. haben­da cura salu­tis praeximi. to which also he gaue this title, touching the care that is to be had for our neighbours sal­uation, exhorteth men to communicate the Sermons heard, to such as were not present at them. I (saith he) vse not such long and large Sermons for my selfe, but for your sakes. Ther­fore ye also should heare, not for your selues, but for others that must be instructed by you, be­cause the body of the church is nourished & pre­serued by the agreemēt of the mēbers, & by such mutual aides as they performe one to another. [Page 124] And as that member that keepeth all the food to it self, An apt si­militude. The propo­sition, with the reason of it. & imparteth it not vnto the neighbour member, both hurteth it selfe, & corrupteth the rest of the bodie, as we may easily see in the sto­macke (for if it alone keepe the food to it selfe, it both killeth the rest of the bodie with famine, and destroieth it selfe with it owne neuer sa­tisfied corruption: whereas on the other side, if it receiue that which is sufficient for the satis­fying thereof, and sendeth the rest to the other members, it preserueth both it selfe, and the rest of the bodie in good state and health) euen so thou also, if thou keepe to thy selfe the things which thou hearest from vs, The reddi­tion with the reason of it. and doest not com­municate the same vnto others, thou both hur­test them, and also corruptest thy selfe, because thou dost foster within thee these two sore disea­ses of slothfulnesse and enuie: for it will suffice for thy destruction, either through wicked­nesse or enuie, or if ye will, through sloth, not to communicate them to others. Thus farre Chrysostome.

Fiftly, men after the Sermons which they haue heard vpon the Lords daie, 5 Vpon the Lords daies after the Sermons are done, men must not meddle with any profane bu­sinesses. must not vn­dertake or treat of worldly and profane af­faires belonging to this life, as vpon markets, mariage feasts, dancings, pressing or swearing [Page 125] of souldiours (vnlesse the enemies power and presence, and as we may say, assault, vrge, and presse the same) bargaines of buy­ing and selling, diuiding of inheritances, ca­sting of accounts about money matters or o­ther things, and such as be like to these, by which the Lords Sabbath is profaned, and the Lords day is not dedicated to God as it should be, but to our selues and to the world. No these things must be left, and the Sermons 1 which we haue heard must at home be repea­ted and rehearsed againe and againe, Priuate ex­ercises on the Sab­bath. and we must read the holy Bible and other profitable bookes touching Christian religion, we must 2 exercise holy singing of Psalmes, and parents 3 must vndertake to repeat with their children 4 the points of the Catechisme, and these things must be performed in euerie house and familie. The pre­uention of an obiecti­on. But if in some houses there be not a­ny that be learned, or can read, some of the neighbour families which can doe that dutie, shall meet there, and lend them their labour and aide, as in this behalfe. For as we take vnto our selues, and imploy about our owne businesses, A iust and a verie weightie reason. all the rest of the sixe daies of the weeke, and that many times from daie peepe as we say, till it be verie late in the night: so [Page 126] surely it behoueth vs, no lesse to dedicate and consecrate the Lords daie wholly to God himselfe, to holy actions, and such exercises as are good for the health of our soules. For what if God had claimed to himselfe, and to his holy seruice sixe daies, and had left vs on­ly one for our vse, and the affaires of this life? what would we haue done then? A worthie inference vpon the premisses. As therfore this is a great argument of his singular good­nesse and mercie, that here yeelding much of his owne right and authoritie, he hath appoin­ted but one day only for himselfe: so of what great ingratitude, vngodlinesse, and of neuer satisfied couetousnes, is this a testimonie, that we will not or can not leaue, no not the seuenth part of our whole life to God and our owne soules, vntouched and vndefiled? For (good Lord) with what deceits, crafts, vsuries, lyings, A vement exclamati­on. thefts, bankettings, drunkennesses, wanton songs, blaspemies, cursings by the holy name of God, braulings, blowes, figh­tings, whordomes, adulteries, wantonnesses, vanities, murthers, and ten thousands besides of most grieuous wickednesses, doe faires, mariages, markets, dancings, and the other things aboue rehearsed, pollute and defile the Lords daies, in so much as we may say, that [Page 127] they are rather consecrated to Venus and Bacchus, yea to the diuell himselfe than to God.

God verily will haue his people on the Sab­bath day to cease and rest from earing & from haruest worke. Exod. 34.21 August. in Psal. 91. August. lib. 10. de chor­dis. And yet Augustine vpon the Psalmes, and in an other peece of his workes, affirmeth that it is better to goe to plow on the Sabbath day, than to daunce, & that it is more meete for women to spinne then, than that whole day to daunce vnchastly: Yea God would haue the Sabbath vnder the old Testament to be sanctified with so great religion, that he would not haue the Jewes so much as to kindle fire thoroughout all their habitations. Exod. 35.3. And vpon paine of their soules, or as they loue them, he commaundeth them to take heed of this, Iere. 17.21.27. that vpon the Sabbath day they neither bring in, nor bring out any burthen by the gates of Ierusalem. But notwithstanding this, if they will do otherwise, he threatneth that he wil kindle a fire in their gates, that shall deuoure the houses of Ierusalem, & it shall not be quen­ched. Nehem. 13.15.16.17. Wherefore Nehemiah seeing certaine men of Tyrus, that in Ierusalem did buy and sell vpon the Sabbath day, he reproued the rulers of Iudah, and calling to their memo­rie [Page 128] this threatning of God, denounced by Ieremiah, he prouided that the gates of Ieru­salem should be shut vpon the Sabbath day, and set some of his seruants at the gates to watch that there should no burthen be brought in on the Sabbath day. Nahum. 13.21. Yea, he was so zealous in this behalfe, that he would not suffer chap­men and merchants, no not without the walles of the Citie, but protested amongest them, that if they did so once againe, he would lay handes vpon them. There is a notable law of Leo and Antonius the Emperours, touching the Lords day, In Cod. lib. 3 tit. de Feriis. and it is this, We will not haue holy daies dedicated to the most high maiestie of almigh­tie God, to be spent in any pleasures, or to be pro­faned with any troubles of exactions: where­fore we decree that the Lords day shalbe al­waies so honoured and regarded, that it shall be exempted from all executions, A worthie and verie religious law. no summons shal vrge any man then, no demaund shall be made of suretiship, all appearance shall be silent, all pleading shall be hushed, that day shall be farre from taking knowledge of causes: the rough voice of the crier shall be silent: the parties con­tending shall cease from their controuersies, and haue a space of agreement: the aduersaries may come together not fearing one ano­ther, [Page 129] &c: An excel­lent cauti­on. And yet giuing libertie to the ease and rest of this religious daie, we doe not or will not, for all that, suffer any man to be detained with filthie pleasures. Stage plaies, and Theater sighes shall chalenge nothing that day: feates of wrastling; running, &c. as also the pitifull spectacle of wilde beastes, yea though the solemnitie thereof should fall to be kept for our birth or birth day, it shall be deferred. He shall be degraded, and neuer haue to deale with war, The pu­nishment. yea he shall indure the open sale of his patrimonie, whoso­euer he be, that shall vpon any time of the festi­uall day be present at shewes & spectacles. And the same punishment shal the apparitour or sum­moner of euery iudge indure, if vnder the pretext of publike or priuate busines, he thinke that the things which are established by this law may be violated. By such a like constitution did Con­stantinus the great decree, Const. magn. that all iudges and assemblies of Cities and townes, and the seruice of all artes should cease or rest vpon the reue­rend Sonday, as wee call it, or vpon the Lords daie.

Wherefore such in this behalfe offend, 1 that on the Lords day will not haue so much as a foot in the holy places of praier; Profaners of the Sabbath. or thinke [Page 130] that they haue well discharged and done their dutie, if happily they doe superficially heare the forenoones Sermon, or perhaps the halfe of it, but spend the rest of the time of that daie, in or about profane things only. 2 They also offend, that supersticiously per­swade themselues that the sanctification of the Lords day standeth in idlenesse onely, and in doing of nothing, and yet passe the same away in diuers follies, vanities, dansings, drinkings, and pleasures. As indeed it can­not otherwise be, An olde and true saying. but that whilest men doe nothing, they learne to doe ill. But betwixt these two blameworthie extremities, this is the meane, namely, to consecrate and to spend that day in those exercises which we haue spoken of alreadie; and that not onely in the publike assemblies of the Church, but at home in euerie seuerall familie, priuately and aparte.

What worldly [...].Nay we say further, let no worldly busi­nesses or labours be taken in hand, but such as necessitie it selfe doth force vs vnto: that is, such things as pertaine to our owne health, welfare, and defence, or to the health, wel­fare, and defence of our neighbours: and yet so to, and in such things as could not ei­ther [Page 131] be taken in hand, or dispatched the daie before, or will not indure a delaie till the day after. For in or vnder the commaundement touching the Sabbath, such good works from God are not forbidden, as the intermission thereof hath both ioyned with them the assu­red death and destruction of man, and also is contrarie to charitie. For in that case the sonne of man also is Lord euen of the Sab­bath: and the Sabbath was made for man, Mat. 12.8. Marke. 2.27 and not man for the Sabbath. Wherefore the Macchabees did in this behalf through super­stition offend, 1. Macch. 2.34.35. &c. that vpō the Sabbath day would not fight against Antiochus, nor cast a stone at their aduersaries: by meanes whereof they in­dured the slaughter of a thousand men or there about. Wherupon after they had well weigh­ed this errour, and that by this meanes they might be rooted out of the land, 1. Maccha. 2.40.41. they decreed to fight against all that euen on the Sabbath day should set vpon them by battaile. So doth our-Sauiour Christ defend, & that against the ca­lumnies & slaunders of the Pharisees, his own disciples, who for the beating backe of the ne­cessitie of famine, did pull the eares of corne and gather them on the Sabbath day. Mat. 12.1.5. And further addeth: haue yee not read in the law, that [Page 132] on the Sabbath daies the priestes in the tem­ple profane and breake (but this he spea­keth vpon supposition of the opinion of his aduersaries) the Sabbath, and yet are blamelesse: where no doubt he alludeth to those holy workes and labours of the priestes, who were constrained on the Sabbath day to slay sacrifices, Num. 28.9. to bake the shew bread, to set them in rowes before the Lord, also to pre­pare incense, Leuit. 24.5.8 to kindle the fire for the sacrifices, to seeth the flesh of the sacrifice at the doore of the tabernacle, Leuit. 8.31. and to dispose and set in order those seuerall instruments and vessels of the seruice and worship, Exod. 26.33. which was prescribed vnder Moses: all which surely required no small labour and businesse. So if all the har­uest time together, the skie were rainie, and onely the Lords day faire, no man that is of sound iudgement could doubt, but that the graine might without sinne both be cut downe, and caried into the barnes.

Sixtly, if we haue heard in the Sermons some certaine points which are dark, 6 We must aske coun­cell of the ministerie touching such things as are darke, and we do not well vnder­stand. or which we our selues could not sufficiently attaine vn­to, we must not at any hand loath or neg­lect them vnder the pretext of this pro­phane speech, things that are aboue vs doe [Page 133] not belong vnto vs: but either we must aske councell concerning them of the ministers of the Church, or if in this case reuerence of them, or shamefastnesse in our selues (which yet should not be) doe hinder vs; we ought to goe to them that are more familiar to vs, and are indued with grea­ter knowledge of Gods word and holy things. For if we doe this in other things of this world, and concerning our owne life: how much more must we performe it in these diuine and heauenly things, the right knowledge whereof is necessary for vs vnto saluation, & in the knowledge and iudgment wherof we should more and more abound, that we may knew the things that differ, Phil. 1.9.10 and that we may be syncere or pure. And in this be­halfe, it is the duty of the ministers of the word, not onely to teach euerie one in the publike assemblies of the Church, but pruately also to instruct and teach. As on the other side, it is the dutie of faithfull hearers, not to be content onely with the publike hearing of Sermons, but priuately to lay open, and poure out as it were into their ministers bosomes, their ignoraunces, doubts, and scruples of consciences. For the priestes [Page 134] lippes preserue knowledge, Malach. 2.7 and the people must require the law at his mouth, because he is the messenger of the Lord of hostes. And Christ being exalted to the right hand of his Father, doth not for any other respect vphold and preserue the ministerie of the Church than this, Ephes. 4.13. that we might all meet together into the v­nitie of faith, & the acknowledging of the son of God, that we henceforth be no more children, or so should remaine alwaies in Gods matters, wauering and caried about with euerie wind of doctrine, but following the truth, should grow vp, &c. So that Eunuch which was cham­berlaine to the Queene of Ethiopia, was not ashamed, neither thought he it any whit hurt­full to his credit, to lay open his ignorance to Philip, Act. 8.34. and to intreat him to open vnto him that place of Isaiah which he was reading. So the Apostles doe beseech Christ to open vnto them the parable of the tares of the field. Mat. 13.36. So when they were ignorāt what this meant, that Christ said it should come to passe, that after a while they should not see him, &c. Christ knew that both they inquired concerning this amongst themselues, Iohn. 16.19. &c. and also were desirous to aske him thereof. And how often do we read that Moses, Aaron, Saul, Dauid, and all [Page 135] the people of Israel, did in hard and doub­full things aske councell at the mouth of the Lord?

Seuenthly, godly hearers must verie dili­gently search and sound their owne hearts, 7 We must vse a cer­taine cen­suring, and sentencing of our selues, ac­cording to the Sermōs we haue heard. whether, yea and how farre forth they doe in their life and actions expresse the doctrine they haue heard. And in this behalfe they must make a certaine sperituall anatomie of them­selues, to wit, how their hearts, affections, thoughts, eyes, eares, countenances, hands, feet, & the actions of all and euery one of these members doe agree with the Sermons heard, and the doctrine of Gods word, yea they must search and sift all the nookes and corners of their hearts. And if in this case we find a certaine sweet harmonie & consent betweene Gods word, and the will that is in vs, VVhat the sifting of our heartes must bring forth in vs. there will flow and follow from the ioy of our consci­ences, thankesgiuing vnto God, whose free fauour and gift this wholly is. But if we find in our selues contrary affections, or haue other desires or opinions in our selues, we must at no hand smooth, or flatter our selues, 2. Cor. 7.10.11. but through a certaine sorrow, which is according to God and godlinesse, we must accuse our selues, that so God may absolue vs, and we [Page 136] call vpon God for the forgiuenes of our sins, and by praier intreat his sauour, that so the olde leauen, 1. Cor. 5.7. and the superfluous filthinesse of sinne, being more and more purged and cast out, we may be sweet bread to the Lord, and be renewed in our inward man. For indeed so great is, partly our blindnesse, partly our security and carelesnesse, and part­ly selfeloue also, through the corruption of nature, Three ne­necessarie things. that without such censuring and ana­tomizing of our selues, we cannot easily be 1 brought, eyther to the right acknowledge­ment 2 of our selues, and of our sinnes, or to the 3 true and serious exercises of godlinesse, or to faithfulnesse in our calling. And what should not we Christians as in this case do, and that againe & againe throughout euerie weeke, so oft as we haue heard holy Sermons: seeing that the verie heathen themselues, notwith­standing their blindnesse, haue as it were by a certaine law, laid vpon themselues such a daily censure of all their actions. For Vir­gils verse touching a good man, is verie well known, which because it is famous, & worthy to be remembred, I haue thought good here to put downe. For thus he admonisheth and painteth out a man euen ciuilly good, and [Page 137] hardly giuing place to any impietie. He doth not giue his eies ouer to sweet sleepe, Virgil. before he hath deepely thought vpon all the actes of the day past. As also what is past, what was done in time, what not? why comelines was wanting in such a deed? or reason in another? what escaped my selfe? why that opinion stood, which it had been better for him to chaunge? pitying one, why I felt some griefe in a broken heart? why I willed somewhat which was not good to will? why my selfe being euill, I prefer­red profit before honestie. Whether any man were hurt by word or by countenaunce? why nature more draweth me, than correction or education? Thus walking as it were through all his wordes and workes, and beginning at the euening, and reuoluing all things, is offended with the euill, and ascribeth praise, and promiseth and giueth rewards to things well done.

Eightly, parents, schoolemasters, Inferiour persons of­fences, must be corrected by the Ser­mons. and elders, yea all Christians indifferently, if they see or certainely know, that either their childrē, or schollers, or people, or neighbours and fellow brethren, haue offended, this they must assaie to correct and redresse, by al­leadging and calling to remembrance the [Page 138] Sermons that were made touching these sins, yea by more speciall and strict applying of 1 them to the present transgression. For so they indeed shall performe their dutie, A double profit. while they exercise discipline, and vse brotherly admoni­tions and corrections, to which all the faith­full are mutually bound one to another, and 2 amongest themselues: and the other shall be well inured to beare the censure that is gi­uen of them, by and from occasion of the Ser­mons heard, and shall more deepely thinke vpon the Sermons themselues, and treasure them vp better in their hearts.

These things haue I obserued partly out of 1 the speeches and conferences of excellent di­uines, The con­clusion of this whole treatie. and such other skilfull men in the mat­ters of the Church ministerie, as I could in­deed see and heare: and partly from the pro­per 2 course and experience of mine owne mi­nisterie, and from the Sermons of my fellow ministers, and others that I could heare, mar­king such things in thē as I tooke to be worthy either praise, or obseruation, or else were to be imitated, or auoided: and lastly, from the wri­tings 3 of other men, touching the making or hearing of Sermons, putting down such things as I thought worthy & meet, both to appoint [Page 139] and take to mine owne priuate vse, and also publikely to communicate and impart to and with other of my brethren, that runne with me in the selfe same race. By which things if they shall be as much furthered and holpen in their ministerie, VVhat fruits his labours shal bring forth, if others profit by it. and in this their heauie and hard charge of preaching, as I perceiue I haue receiued profit thereby, then I shall haue cause therein to thanke God, and in respect of my selfe to reioyce and to be glad also for their sakes. And surely he must be 1 more than blind, that perceiueth not by these things, how excellent, difficile, and hard a skill and charge it is, both to make & to heare Sermons: as on the other side, how much 2 they are out of the way that perswade them­selues that they haue in this behalfe excel­lently, yea sufficiently done their duties, if 1 either for an howrs space, obseruing as it were some custome, they coldly deliuer some cer­taine speech to the congregation out of the pulpit; or being hearers, go vnto the holy as­semblies, 2 either to spend the time as we say, or vpon some hypocriticall custome. How much rather, through the grace of almightie God, doth it behoue all the labouring mini­sters in the Lords vineyerd, carefully to apply [Page 140] themselues, What faith­full mini­sters should doe. and to striue vnto this, namely, verie holily to handle this dutie of preaching, verie diligently meditating vpon their Ser­mons 1 at home, deliuering them in the Church 2 with greater zeale and demonstration of spi­rituall 3 power, and with exceeding great care, euerie one of them watching for the profit of their doctrine and Sermons, both in faith and in conuersation, and that as wel in themselues, as in their congregations? What good people should doe. And how much more doth it concerne the people or hea­rers with great religion, to dispose and pre­pare 1 them to the hearing of Gods word, but 2 yet with greater to heare the Sermons, and 3 with greatest of all, in the whole course of their liues to expresse the same, through the obedience of faith. Prouocati­ons to well doing. To which worthie works these things following shall adde no small edge, and not a little sharpen & prouoke thē 1 on. In the ministers verilie those glorious pro­mises and great praises which God hath vouchsafed vnto them, 2. Tim. 4.7.8 namely, that if they shall well performe and finish their course in this holy race, there is laid vp for them the crowne of righteousnesse: Daniel. 12.3 and that the wise or teachers of others, shall shine as the brightnes of the firmament, and they that iustifie or in­struct [Page 141] many vnto righteousnes, shall shine as the starres for euer and euer. And in the hearers, this should prouoke, yea preuaile verie farre, that the word which is grafted in them, Iam. 1.21. be­ing receiued with meekenesse, is able to saue their soules. And that our Sauiour Christ himselfe pronounceth them blessed, Luke. 11.28 that heare Gods word and keepe the same. Which that we might be the better and more assuredly perswaded of, the Lord hath repeated it againe and againe in his holy word.

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