The English Catechism Explained, Appendix
An Appendix to the Catechiſme.
FOraſmuch as the holy Scriptures are the ground and foundation of all diuine Teaching; and it auayleth not a little for ſetting men in the Trueth, to vnderſtand rightly both which bee the Bookes of holy Scripture, and how wee may bee aſſured, that they are the Word of God, and by whom, and how this Word is to be preached, and heard, for our further building vp in grace, I hauehave thought it expedient here to annexe theſe ſhort Queſtions and Anſweres following.
Queſt. 143. What is the Word of God?
Anſw. Whatſoeuer is contained in the books of the old and new Testament, and not any other bookes or writings whatſoeuer.
Queſt. 144. How many, and which are theſe Bookes?
The Books of Canonicall Scripture.Anſw. The Bookes of the Olde Testament are twentie and ſeauen, Geneſis, Exodus, Leuiticus, Numbers, Deuteronomie, Ioſua, Iudges, Ruth, the first and ſecond of Samuel, the firſt and ſecond of the Kings, the firſt and ſecond of the Chronicles, Ezra, Nehemiah, Eſter, Iob, Pſalmes, Prouerbs, Eccleſiaſtes, Song of Songs, Eſay, Ieremiah, with his Lamentation, Ezechiel, Daniel, and the Booke of the twelue ſmall Prophets. The Bookes of the New Testament are twentie and ſixe, Matthew, Marke, Luke, and Iohn, the Actes of the Apoſtles, the Epiſtle of Paul to the Romanes, the firſt and ſecond to the Corinthians, to the Galathians, Epheſians, Philippians, Colloſsians, the first and ſecond to the Theſſalonians, the firſt and ſecond to Timothie, to Titus, to the Hebrewes, the Epiſtle of Iames, the firſt and ſecond of Peter, the firſt, ſecond, and third of Iohn, the Epiſtle of Iude, and the Reuelation of Iohn.
Queſt. 145. Are not the other Books called Apocryphall, part of the Word of God alſo, as Eſdras, Tobit, Iudeth, &c.
Anſw. They are not bookes properly called Canonicall but are annexed to the word, as being full of good inſtructions and hiſtories, declaring Gods wonderfull prouidence ouer his people Iſrael.
Explan. Diuers hauehave beene and are the errours of men about Gods Word, ſome denying diuers parts of the Old and New Teſtament to bee his Word: and ſome Canonizing other writings alſo.
Concerning the firſt, ſome deteſtable Heretiques hauehave receiued none for the word of God, but the fine Bookes of Moſes as the Sadduces; ſome none but the New Teſtament, as the Manich…es, and Marcion: ſome hauehave reiected the Booke of Pſalmes, as the Nicholaitans, and Anabaptiſts: ſome the booke of Iob, as ſome Rabbins; and ſome Daniel as Porphyrius: ſome hauehave reiected the Goſpel of Luke, as Cerdon, ſome all but Marke, as Cerinthus; ſome the Goſpel of Iohn, as the Alog…; ſome all Pauls works, as the Ebionites, &c.
Concerning the ſecond, ſome hauehave made the Apocryphall Books of equall authoritie with the fore recited Scriptures, as the Papiſts, and others hauehave more boldly long ſince obtruded for Canonical, the fatherleſſe brood of other books vntounto theſe, as the third and fourth of Eldras, and Appendix of Iob, a Preface to the Lamentation, the third and fourth of the Macchabees, a Booke called foreign, the Booke of Enoch, the Goſpel of Thomas and of Matthias, the acts of Peter. And in the yeare 1120 a certaine new Goſpell, called Euangelium aeternum, the eternall Goſpell, was found out, being full of blaſphemies: but all theſe and the like are damnable preſumptions, plainly forbidden by the Lord, ſaying;Deut 4.2. Ye ſhal not put ought vntounto the word that I command you, neither ſhall ye take ought there-from: and grieuouſly threatned,Reu. 22.18 19. If any man ſhall adde vntounto theſe things, God ſhall adde vntounto him the plagues that are written in this Booke; and if any man ſhall diminiſh any thing, God ſhall take away his part out of the Booke of life.
Now that the Books firſt aboue named are all Canonicall Scriptures, and part of the word of God,Epiſt. Tom. 3. hath been acknowledged in all ages, by the Chriſtian Church
Ierome writing to Paulinus of the ſtudy of the holy Scriptures, doth both reckon vp all theſe bookes in particular, and adioyneth to eueryevery one of them a ſeuerall pithy commendation. And vntounto Leta he preſcribeth an order of reading them with moſt ſafetie and profit.
As for the other Bookes,Epiſt. Tom. 1. which our Church adioyneth to the volume of the inſpired Scriptures, they are both entertained, and in part publikely read in our Churches, not as authentike Principles, whereon to ground any doctrine, but as wholeſome precepts of moralitie, and declarations of the eſtate of the Church in thoſe times, very profitable for deuotion, and heauenly meditation.
Quest. 146. What ſpeciall proofe is there, making manifeſt that thoſe Bookes of Scripture are the word of God?
Anſw. The antiquity of thoſe books, ſome of them being before all other bookes ſundry times oppugned, and ſought to be burnt vp by perſecutors, and yet wonderfully preſerued, and by miracles from heauen confirmed, is a manifest proofe, that they came from heauen, and are not of mans inuention.
That the …oly Scriptures are Gods word.Explan. Amongſt all arguments there is none of that force in the conſcience of man; that this is of being taken from the diuinitie of the holy Scriptures. For let it appeare that they are of God, and what heart dares doe any other but yeeld vntounto them? Now, that they are of God, may bee plainely prooued by ſundry reaſons.
Firſt, by their Antiquitie; for the firſt and moſt ancient writings in the world concerning Religion, muſt needs be Gods, but theſe are the firſt and moſt ancient; therefore muſt needs be Gods.
1. That the moſt ancient are Gods Scriptures, is plaine; becauſe otherwiſe either ſome other Inſtructor muſt hauehave beene before God: or elſe God, the Ruler of the whole world, muſt hauehave beene without any thing recorded, whereby the world ought to be ruled, till that man had inuented ſomething to gouerne man by; both which are moſt abſurd.
That the holy Scriptures are moſt ancient, appeareth by the moſt ancient humane writers. Orpheus, the firſt of all, writeth of the two Tables deliuered to Moſes. Whence he ſaith, that he learned what he knew of God. Linus wrote of the Tower of Babylon deſcribed by Moſes, &c. making plaine heereby that the Bookes of Moſes were long before any of their writings, and ſo the moſt ancient in the world. Hence it is that Tacianus affirmeth that it appeareth out of Beroſus a Caldee Writer,Tatiani Oratio aduerſus gentes, Moſes fuit Baccho antiquior & plurimis diis gentium Clem. Alexandr. out of the writings of the Phoenicians and Annales of the Egyptians, that Moſes wrote long before Orpheus, Linus, Amphyon, Homer, or the moſt ancient Ethnickes. Now the Bookes of Moſes are in effect the whole Scriptures, all that followeth tending onelyonly to the further explanation heereof. Wherefore the Scriptures are moſt auncient, and conſequently the vndoubted word of God.
2. This is further prooued by the preſeruation of the Scriptures in all ages, other ancient Bookes being periſhed either in part or in whole, but the holy Scriptures, though more oppugned then any by perſecutors, who hauehave ſought to blot out the memory of them, yet are wholly preſerued without diminution or corruption of any part of them. Had they beene of man, certainly it would hauehave happened vntounto them as vntounto many other humane writings, which are moſt ancient: which, if they hauehave not periſhed, yet they hauehave been falſified: yea, one complaineth, that hee himſelfe yet liuing to ſee it, Fratribus rogantibus, vt ſcriberem Epiſtolas, ſcripſi, has Apostoli, Diaboli Zizanijs alia eximentes, alia ad…icientes, Dionyſius Areo… pag.repleuerunt. The Brethren requeſting I wrote Epiſtles, theſe the Apoſtles of the Deuill hauehave filled with tares, adding ſome things, and taking away otherſome. Now the holy Scriptures hauehave been ſingularly preſerued heerein, in the hands of the Iewes, who hauehave miſliked ſome things, and forbidden them to be read, as Daniel, becauſe he ſpeaketh ſo plainly of the Meſsiah: in the hands of the heathen, as when at the requeſt of Ptolomee they were tranſlated by the Septuagint, and in the hands of Heretikes, who hauehave corrupted Fathers and Councels, yet neuer durſt, but hauehave beene reſtrained from heauen, from corrupting the Scriptures.
3. This is further proued by the miracles which hauehave been wrought to confirme the Scriptures to be of God, the Author of all true miracles: of this ſort are the miracles wought by Moſes, by the Prophets, by Chriſt, and by his Diſciples. For all theſe miracles doe plainly teſtifie of them, that they were ſent of God; and if they were of God, then the word by them ſet forth is the word of God.
4. The ſame is proued by the propheſies contained in the Scriptures, ſome being of things to come to paſſe many hundreds of yeares after, as that the ſeed of the woman ſhould breake the ſerpents head, that Abrahams poſterity ſhould be numberleſſe, that they ſhould be ſtrangers 400. yeares, that Joſiah ſhould burne the bones of Baals Prieſts where Ieroboam did ſacrifice, that the people of Iſrael ſhould be in captiuity 70. yeares, that Cyrus expreſſely forenamed, ſhould giuegive them leaue to returne and diuerſly honour them, &c. From hence we may reaſon thus: Thoſe Scriptures which in their reuelations exceed all the vnderſtanding of all creatures, are vndoubtedly his who is aboue all creatures, that is Gods: but ſuch are the holy Scriptures, as appeareth by theſe & the like Propheſies. Ergo, &c. for no created vnderſtanding can of it ſelfe reach to things to come, to ſay certainly thus it ſhal be: ſome may coniecture, or being appointed as inſtruments of execution may declare what themſelues ſhall performe, as the Deuill did to Saul, but God onelyonly hath made it ſo proper to himſelfe to foretell independently, abſolutely, and infallibly what ſhall come afterwards, as that it may well be ſaid, Let them tell what ſhall come, let them doe good or euill, and ſay that they be Gods.
5. The ſame is further proued by the Argument handled in the Scriptures, which is altogether graue & holy, tending to the ſetting forth of all vertue, and againſt all vice, wheras (as Iuſtine Martyr hath obſerued) the writers of the Heathen gods and religion,Iuſtin Martyr. were either ridiculous Poets, which deriue the beginning of all from the waters, & handle the quarrels, and filthy loues of the gods: or Phyloſophers more ridiculous: for that the very chiefe of them were vncertaine of the beginning of things. Now ſuch as the writing is, ſuch muſt needs be the Author from whom it firſt commeth; true it is, that he which is vnholy may write things holy & good, but then they come not from him, but firſt from ſome other fountaine: therefore the moſt holy, who is God, muſt needs be the Author of the holy Scriptures.
6. This is proued by the teſtimony of Heathen men themſelues. The Law of Moſes againſt Images, Numa Pompilius the chiefe religious Emperour amongſt the heathen Romans approued of. Numenius a Pythagorean; Phyloſopher ſaith of Plato, that hee was none other but Moſes ſpeaking in the Atticke tongue.Euſeb. de prepar. Euang. The Oracle of Apollo, confeſſed, that the Chriſtians onelyonly had the truth, and acknowledged the true God, ſaith Euſebius. Tribellius Pollio writing of Moſes, ſaith, that hee was the only man familiar with God. Cornelius Tacitus confeſſeth the truth of that Hiſtory in Exodus, telling how Pharaoh after many plagues, let the children of Iſrael goe, though hee thruſt in ſome abſurd fabulous lyes concerning the Iewes. Procopius teſtifieth of Ioſhua, that for feare of him the Phoenicians left their country. Linus and Homer write of the Creation of the world in ſixe dayes. Ouid of the generall deluge, as alſo of the Gyants rearing of mountaines vp to heauen, which is an alluſion to the Tower of Babell. Abidenus, Sybilla and Hestiaeus of the long liues of the Ancients. Epolemus of Abraham, and how he fought for Lot. Plato confeſſeth, that he learned the moſt excellent precepts of wiſdom of the barbarous, (meaning Moſes and the Prophets.) Now whence commeth this conſent of men of contrary minds to the truth of the Scriptures? Verily, from Gods prouidence, that no man might deny that, which by the light of nature is acknowledged of naturall man, viz the truth and Diuinitie of the Scriptures.
7. The ſame is proued by the ſingle drift of the Scriptures, which is only, to giuegive all glory to God, nothing to man, ſeeing that the faults of the beſt are ingenuouſly and without flattery ſet downe; neither is any mans fauour affected or ſought for in any of theſe books, which cannot be ſaid of any humane writings.
8. The ſame is proued by the conſent of all the books of holy Scripture, though written by diuers men at ſundry times. Neuer was the like to be found touching mens writings, but euen the ſame Author hath been oftentimes noted to differ from himſelfe. Wherefore the Writers of the holy Scriptures were vndoubtedly guided by one ſpirit of truth, and what they wrote came from this ſpirit which is God. If any differences ſeeme to be in theſe holy writings, this is, through the weakneſſe of our conceit and miſvnderſtanding, and not indeed.
Queſt. 147. Hauing this Word of God written, is it not ſufficient for our ſaluation without any other helpe, euen as to hauehave a Booke of Statutes, ſufficeth to be kept from the danger of the Law, to thoſe that will?
Anſw. It is not ſufficient, but it muſt alſo bee ſet forth by preaching, that the hard places may bee rightly vnderstood, wee may bee kept from errours, and hauehave our dull hearts ſtirred vp to imbrace the holy precepts hereof.
Explan. Many there be who acknowledge the Scriptures to be Gods word; but doe not ſo much regard the preaching of this word, proſuming vponupon their owne ability, to make a good vſe of it in priuat by reading, for their edification, and ſaluation. And ſome colour of reaſon there is alſo for this, ſeeing that the word ſerueth to acquaint vsus with the wil and law of God, as a ſtatute booke, with the Lawes of the land; and knowing theſe Lawes, if we will not obey, all preaching cannot bring vsus to obedience, or doe vsus more good. But this is a deceitfull colour. Firſt, becauſe a Statute book is not like vntounto Gods booke, that being humane, and the penalty ſenſible, this diuine and ſpirituall; and not vnderſtood by a naturall man: ſo that a man may read much here, but remain ſtill as deſtitute of vnderſtanding,Actes 8. as the Eunuch who asked, How can I vnderſtand without an Interpreter?
Secondly, becauſe preaching is the meane by which God hath wrought in all ages, and will principally and moſt powerfully worke by this ordinarily for our ſaluation.
1. Cor. 1.18. 1 Pet. 2, 2.Thirdly, becauſe no man can receiue the word to his comfort, vnleſſe he reuerence and eſteeme of the preaching therof, ſeeing that the word it ſelfe doth ſo highly commend and vrge to attend to preaching.
Fourthly, becauſe the Lord, who onelyonly can giuegive light by his word, doth direct ſuch as be in darknes, to the Preachers of his word, Saul to Ananias, Cornelius to Peter, the Eunuch to Philip &c. refuſing otherwiſe to giuegive them any light.
Laſtly, becauſe men are naturally dull and backward to that which is good, when they know it, ſo that reading only they are ſtill frozen in their ſins: it is neceſſary, that by the exhortation of preaching they ſhould bee ſtirred vp, and by the zeale and heat of others bee warmed and become agile and chearefull to doe accordingly.
In all things wee ſay for comfort, Two are better then one: and why ſhould it not be ſo in this alſo? A man reading alone is forgetfull, and letteth it flip ſoone out of his mind which he readeth: a faithfull Miniſter of Gods word preacheth vntounto him, and bringeth continually to his remembrance; hee is like a ſticke lying by a firebrand ready to goe out; the Miniſter ſtirres vp the fire, and layes the ſtickes together, he hath bread by him, but is feeble, becauſe he cannot breake it in pieces to eate ſome of it, the Miniſter breakes it vntounto him for his comfort.
I conclude therefore, that it is neceſſary to exerciſe the hearing of this Word preached, beſides the priuate reading thereof, and hee that hauing the meanes, contemneth them, wandreth ſtill in ſinne and blindneſſe.
Queſt. 148. What is the preaching of the Word of God?
Anſ. It is properly the expounding of ſome part thereof, the teaching hence the duties to be followed, and the ſinnes to be auoided, and exhorting to doe accordingly.
Nehem. 8.9.Explan. Some there be, that moue as much trouble about preaching, as others that deny the neceſsity hereof, and content themſelues onelyonly with reading: ſome affirming the bare reading of the Scriptures to be preaching; ſome talking hereof one neighbour to another, and ſome the reading of Homilies or Sermons. But the preaching of the word to ſpeak properly is more then all theſe, as may appeare both by the practiſe in the dayes of Nehemiah, when it is ſaid, that the Prieſt ſtood vponupon a place higher then the people, and read the Law of God plainely, and expounding the ſence gaue the vnderſtanding of the Scriptures. And alſo in the new Teſtament, where after the Lecture of the Law and the Prophets, it is ſaid, that the Rulers of the Synagogue ſent to Paul, and thoſe with him, ſaying,Act. 13 15. Men and brethren if there be in you any word of exhortation vntounto the people, ſpeake. From hence ariſeth plainelie this deſcription of Preaching, to be an expounding, &c. as in the Anſwere.
Now for reading the Scriptures (though in a large ſenſe it be a kind of preaching, becauſe that the truth is hereby ſet forth, and the Goſpell, and meanes of ſaluation made known to him that readeth, or heareth it read; yet it is properly no more preaching, then reading is an Oration; neither is hee that doth thus any more a Preacher, then ſuch an one, an Oratour. For when the queſtion is made, whether reading be preaching? it is not meant, whether by reading is not the truth ſet forth, and may not ſauing grace be wrought in the hearers? but whether reading bee the preaching practiſed by the Miniſters of Gods word vnderunder the old and new Teſtament, which is ſo much commended for the liuely operation, being Gods ſpecial and greateſt ordinary power to ſaluation; and whether the reading bee that which wee hauehave charge to intend, when we are bidden, go preach the Goſpel? For vnleſſe they ſtriue to make their reading ſuch a preaching, they queſtion about nothing, if to make it ſuch a preaching they ſtriue againſt the ſtreame, the whole current of examples recorded in the Word, being againſt them: yea, that ſpeciall place, which they think a moſt ſure ground for them. Moſes hath of old ſuch as preach him, when he is read in their Synagogues eueryevery Sabbath day, Acts 15.26.doth plainely rebuke their negligence, ſeeing that it may well be hence gathered, that at all times vponupon the Sabbath, when the Prieſts read Moſes, they expounded and gaue light vntounto the people by teaching, as in Nehemiahs daies. Much more might bee ſaid for the confute of ſuch groſſe opinions; but becauſe I propounded to bee briefe in all things, thus much ſhall ſuffice briefly for this.
Let vsus all lay aſide partiality, whereby wee are carried to fauour our ſelues, and ſeeke our owne eaſe, and this corrupt fountaine of ſuch troubled opinions being dammed vp, I doubt not but wee ſhall with one conſent endeauour to preach in another manner, then by reading and familiar talking, applying our ſelues to the right vnderſtanding of the Scriptures, that we may giuegive the right ſenſe, after the ſenſe, find out ſound and profitable doctrines, ſtrengthened with good reaſon, conuincing the iudgement, and after the doctrines, frame ſome forcible exhortations, to bring and bow the affections to the light ſet vp in the vnderſtanding, that Gods people may hauehave more grace, and his holy name more glorie.
Queſt. 149. Who may preach the Word of God?
Anſw. OnelyOnly ſuch as are outwardly ſent of God ordinarily, and when extraordinary neceſsity doth require, all ſuch men as are inwardly ſtirred vp, and inabled by the ſpirit of God.
Who may preach.Explan. Hauing ſhewed what the preaching is, it followeth what Preachers are, viz. either in times ordinary or extraordinarie; ordinarily we are to account him as a fit Preacher, who is outwardly ſent of God, and none other, that is, in a Country where the Goſpell is maintained by the higher powers, and an order for the ſending forth of preachers is eſtabliſhed, he is a lawfull preacher of the word, that is, ſent forth according to this order, and if any preach being not thus ſent, they are intruders and not labourers, ſent into the Lords harueſt. And this I ſay for the ſatisfaction of the people, that they may hauehave a ſure ground to reſt vponupon againſt al cauils of thoſe, that would make thē belieue, that the licenſed Preachers of the Church of England are no lawful Preachers either becauſe they which make them had not ordination at the firſt from ſuch as could lawfully giuegive it, which is the cauill of the Papiſts, or becauſe ſome forſooth miſliked ceremonies are vſed in their ordination, which is the dotage of the Browniſts: For admit that Biſhops and other Miniſters of the Goſpell ſhould faile, ſo that there were none to giuegive orders, or that all were ſo corrupt, as that they would not to any that embraced the truth, what ſhould there neuer then be any more lawfull Miniſters of the Goſpell? God forbid: for ſo the Lord ſhould be tyed neceſſarily to outward meanes of ſending forth Preachers, and if he wanted vnderunder-meanes, his Harueſt ſhould be vnprouided of Labourers. But the Church of England; God be thanked, needeth not to flie to this refuge. We can, and doe proue our Ordination and ſucceſsion of Biſhops Canonically inueſted, and continuing the ofſpring of our inferior Miniſtery without interruption, mauger the barking of lewd Romaniſts againſt our Church, whoſe very Popes hauehave been many of them meere open intruders. Secondly, for the reformed Sectaries; what other then decent and commendable ceremony can their pure wiſdoms carp at in our Ordination.
Againe, admit that ſome errors ſhould creepe into the ordination of Miniſters, what ſhall the Miniſters bee diſabled hereby, and become no lawfull Miniſters? God forbid: for thus the maine vertue of ſuch as take orders, ſhould depend vponupon ſome outward circumſtance, making them, if it bee right; marring them, if otherwiſe; and the people that know not the circumſtances of eueryevery mans ordination, ſhould bee held in doubt, whether they be Gods lawfull Miniſters, and to be heard, or not.
Rom. 10.Wherefore I ſay, that he is a lawfull Preacher, that is outwardly called and ſent, prouided alwaies that hee preach the truth, and no hereſies which are errors ſtiffely defended, contrary to the plaine euidence of the Scriptures, and if he doth preach hereſie, which thou thinkeſt may bee ſo proued by ſome fa…re fetcht Argument, yet this maketh not him to ceaſe from being a lawfull Preacher; yea, though he maintaineth hereſie plainely againſt the word in a Church, where the truth is by the higher powers maintained, he is ſtil a lawfull Preacher, vntill that by publike authority he be inhibited. And the reaſon of all this is, becauſe ſuch as are outwardly ſent by the Miniſtery of Chriſts Vicegerents, the Apoſtles ſucceſſors, who ordaine them, are ſent by Chriſt: and if thus ſent, who ſhall ſay they are vnlawfull Preachers? and if not thus ordinarily ſent, who ſhall ſay that they are lawfull, ſeeing it is written, How ſhall they preach, vnleſſe they be ſent? And if they be thus ſent of God, they muſt likewiſe be inhibited, before they ceaſe to be lawfull.
1. Tim. 5.22.Preachers indeed may be vnworthy, and vnworthily ſent and continued, but if through remiſſeneſſe or couetouſneſſe any ſend them ſo, they make themſelues partakers of their ſinnes, and bring a double woe vponupon their owne heads: and if any goe being ſuch, though ſent, they make the ſacrifices of the Lord to bee an abomination to the people, and with Elies ſonnes, ſhall hauehave iudgements, making the eares of thoſe that heare it to tingle.1, …a…. 2 17. Wherefore bee circumſpect (yee reuerend Fathers) in ordaining, and if any degenerate after their ordination, exerciſe your authority by ſuſpending, and, without ſpeedy reformation, by turning them out of the Miniſtery.
Is it not lawfull for a man to preach, being for gifts ſufficient, vnleſſe hee hath this outward calling, or being once ſent, and forbidden againe without iuſt cauſe, may hee not lawfully preach any more?
It is not lawfull to exerciſe the worke of preaching, let his gifts bee what they will bee, vnleſſe he hath in an ordinary time this outward ſending, neither is it lawfull to perſiſt in this Office, if hee bee inhibited. Whereas it may ſeeme otherwiſe by the Apoſtles practice, who preached, although they were ſtrictly charged not to preach, it is to be vnderſtood, that that time was not ordinary, but a time of perſecution, wherein the enemies of the Goſpel reigned, and forbad all preaching in the name of IESVS, and therefore this practice giueth no warrant, when the Gouernours are Chriſtian, and doe onelyonly forbidde ſome men, but doe generally commend, and commaund the preaching of the truth. In times extraordinary, when the Goſpell is impugned, and the preaching thereof not ſuffered, a man muſt according to the Apoſtles example, rather obey GOD then men, that is, being inlightened by Gods Spirit, and made fit to preach, though hee hath no outward ſending, but bee forbidden, it is lawfull for him notwithſtanding to preach and ſet foorth the truth, and it is his patt ſo to doe.
Queſt. 150. What is required to the right hearing of the Word?
Anſw. To prepare a mans ſelfe by prayer, and holy meditation, and by emptying the heart of corrupt affections, to attend diligently and reuerently at the preaching of the Word, and laying it vp in the heart to doe accordingly all the dayes of his life.
To heare the word rightly.Explan. Take heed how you heare, was often in the mouth of our Sauiour, and muſt bee alwayes in the eares of ſuch as will heare well; otherwiſe as the Lord ſaith of ſpeaking good words,Matth. 7. Not eueryevery one that ſaith Lord, Lord, ſhall enter into the kingdome of heauen, ſo not eueryevery one that heareth ſhall be ſaued, but hee that heareth rightly, and as hee ought to heare. Now for this there muſt be preparation before, diligence in hearing, and care afterwards.
1. For preparation, the Lord ſheweth the neceſsitie hereof, when hee requireth, that the people ſhould be ſanctified three daies together, before that they ſhould heare the Law, and the wiſe man,Eccleſ 4.17. who biddeth, Take heed vntounto thy feet, when thou entereſt into the houſe of the Lord, and be readier to heare, then to offer the ſacrifice of fooles: ſo that ſuch as come vnpreparedly, come fooliſhly to heare, and are ſo polluted, as that the Lord cannot take pleaſure in their hearing. That a man may therfore come prepared, it is neceſſary that he be humbled for his ſinnes, purge his heart of ſinfull affections, pray for a right diſpoſition, and meditate vponupon the excellency of the Word, and his owne need hereof.
Hee that doth not before hearing call himſelfe to account for his ſinnes, to be humbled and to craue mercy in the pardon of them, is like vntounto an ill debter, who being ingaged in ten thouſand talents to his creditor, and an execution out againſt him, doth notwithſtanding come boldlie into his preſence, without ſeeking by the mediation of friends to make ſome compoſition and agreement beforehand: what the raſhneſſe and danger of ſuch is, all men know. So likewiſe is it the act of him that commeth to heare the Word of GOD, not hauing ſought reconciliation aforehand by humiliation and prayer, either publike, or priuate.
Hee that commeth to heare, not hauing purged out ſinfull and vile affections, is like vntounto the ſicke man, that would hauehave ſome comfortable receit without purging; or vntounto the wounded man, that would hauehave lenitiues applied to his corrupt ſore, without corſiues, which is the way to greater danger: ſo hee that commeth to heare, not hauing purged his heart of malice, enuie, luſt, worldlineſſe, &c. is farre from taking the right way to cure his ſoule; for he putteth it further into deadly danger. Wherefore Saint Peter warneth to lay aſide all maliciouſneſſe,1. Pet. …1.2. all guile, all diſsimulation and enuie, and as new borne babes to deſire the ſincere milke of the Word: as who ſhould ſay, ye are vnfit to …eare, vnleſſe as new-borne babes yee bee purged ſo, as that ye be without any of theſe vile affections: Euen as a dead flie that lieth hid in a boxe of precious ointment, corrupteth it all; ſo corrupt affections, though deepely hidden in the heart, make the ſeruice done vntounto God naught worth.
Iohn. 4.10.Prayer is as Iacobs▪ Ladder ſet vp to heauen, by which the ſoule aſcendeth, and fetcheth downe Gods bleſsing, it is the knocking, ſeeking, and asking that euer preuaileth, it obtaineth water of life, though there bee nothing to draw it with, as Chriſt told the Woman of Samaria, ſaying; If thou hadſt asked, I would hauehave giuen thee of the water of life. Wherefore when the Word is to bee preached, Pray for mee (ſaith Paul) that vtterance may bee giuen vntounto mee, and that I may open my mouth boldly to vtter the ſecret of the Goſpell: So let eueryevery hearer pray,Epheſ 6.19. that the Preacher may hauehave vtterance, and his owne heart an open dore of entrance.
Laſtly, to conſider the excellency of the Word, and our owne neceſsitie, ſtirreth vp an hungring and thirſting deeſire after the Word, breedeth an appetite, and maketh vsus fit to digeſt this food, and to turne it into wholeſome nouriſhment to our ſoules. For ſo excellent is the Word (being a light ſent from Heauen to inlighten vsus in our darkeneſſe, a ſword to defend vsus, a precious treaſure to inrich vsus, food to nouriſh vsus, a ſweete ſauour to perfume vsus, ſalt to ſeaſon vsus, and a girdle to ſtrengthen vsus) as that if wee caſt our eyes hereupon, wee ſhall vndoubtedly long after it: But looke we withall vponupon our own neceſsity and ſpirituall pouerty, by reaſon of the darkneſſe of our vnderſtandeng weakeneſſe to reſiſt our enemie, want of all good things, pouerty and nakedneſſe, and then ſhall wee hauehave a long ng affection vntounto it indeed, gaping after it, as the thirſtie ground doeth after the raine.
2. For diligence in hearing, where this preparation is made, that will certainely follow; for a man ſhall not neede to bid him that is hungry and in want, to haſten to a feaſt, or to come ſo often as hee may, or to apply himſelfe to feeding, when hee commeth there: for hee commeth with ſuch a ſtomacke, as that hee will ſurely doe ſo: In like manner, hee that commeth rightly prepared to heare the Word of GOD, will neglect no time when hee may come, nor loſe his part of that ſpirituall food when he is there.
Eſay 6.9.He will therefore firſt apply his heart to vnderſtand, for to heare and not to vnderſtand, is to neglect, he will not ſuffer either the bewitching pleaſures, or inchanting profits of the world to ſteale away his heart, but labour ſo to ſee, as that he may perceiue, ſo to heare as that he may vnderſtand, ſeeing the contrary is a greeuous iudgement of men giuen ouer of the Lord for ſinne.
2. Hee doth reuerence the Ordinance of GOD, being rightly compoſed in geſture, but aboue all, inwardly affected in heart: for he trembleth at the word, he is pricked inwardly at the preaching,Eſay 66.2. Acts 2. hee expreſſeth ſorrow at the hearing of the grieuouſneſſe of his ſinnes, and ioy at the hearing of comforts: laughing, wanton looks, vaine prating, and an impudent countenance,Ezra 10.1. as moſt abominable things, are farre from him.
3. Hee doth perſeuere in his attention vntounto the end, not when hee heareth this new Preacher, or that, but whoſoeuer he be that preacheth the truth, not ſometime hearkening, ſometime ſleeping, not lightly departing when hee thinketh that hee hath heard enough, but with due regard continuing to the end, alwayes remembring that exhortation,Gal. 6.9. Let vsus not bee weary of well-doing, for in due time wee ſhall reape if wee faint not.
Coloſ. 3.16.Laſtly, for care after the hearing of the Word, the good and profitable hearer hath the word dwelling in him plenteouſly, like a good Apprentice to the trade of Chriſtianitie, he letteth not paſſe the precepts of the word ſo ſoone as hee hath heard them, but doth carefully apply them afterwards.Coloſ 3.1…. This care after hearing is firſt by recounting in the mind from point to point, the things which hauehave bin taught, which is like vntounto the husbandmans couering of his corne, when he hath caſt it into the ground; or the chewing of the cud after that the beaſt hath fed, J hauehave hid thy word in my heart, Pſal. 119.11.that I might not ſinne againſt thee, ſaith Dauid, and hee that doth not ſo, like an idle husbandman, leaueth his ſeed to the deuouring of the fowles, and to the parching ſunne, as the beaſt that ch…weth not the cud, is vncleane: wherefore he that will get moſt profit by hearing, muſt againe conſider the text, the ſenſe of the words, the notes, reaſons, grounds, and illuſtrations hereof, and how for vſe eueryevery thing is to bee applied to himſelfe.
Deut. 6.Secondly, the good hearer will conferre and talke of that which he hath heard, to helpe others, children and ſeruants, and neighbours of leſſe vnderſtanding, and to helpe himſelfe if his memory be imperfect, by conferring with men more able, if there be any doubt by repairing to the Preacher, and of him ſeeking reſolution. For thou ſhalt talke of this Law, ſaith the Lord, to thy children, when thou ſitteſt downe, and when thou riſeſt vp: and when the men of Boerea were doubtfull, they are commended for examining the doctrines preached by the Scriptures.Acts 17.1…. Euen as the wayfaring man hauing receiued directions for the way, but in going forward groweth doubtfull, hee will aske and inquire againe, that he may be the more ſure, and the more comfortably goe forward: ſo hee that hath heard the word, and thereby directions for his pilgrimage, ſhall meet with doubts, and for his more aſſurance muſt therefore enquire againe.
Pſal. 119.36.Thirdly, the good hearer prayeth after that he hath heard, that the word which hee hath heard may bee effectuall vntounto him for his ſaluation, that now he hath learned what is good and acceptable in the ſight of God, he may hauehave an hart yeelding vntounto it in all things, according to that of the Prophet, Incline my heart vntounto thy Law, and not vntounto couetouſneſſe.
Laſtly, the good hearer in all things laboureth to doe according to that which hee hath learned, according to that of Iames, Bee yee doers of the Word and not hearers onelyonly, deceiuing your owne ſelues. He doth the Word by belieuing, and imbracing by faith the moſt comfortable promiſes of the Goſpell, he doth it by louelove and hearty affection towards God, and towards man for Gods cauſe, he doth it by obedience, framing himſelfe according to the rule of this louelove, he doth it by fighting and ſtriuing againſt all rebellion, & he doth it by growing daily more and more like vntounto it, vntill that hee bee caſt anew, as it were, in the mould of this Word. This, and all other ſpiritual graces he grant vntounto vsus, and multiply in vsus, who is the Author of that holy Word, and the end of the ſame. To him bee all glory world without ende. Amen.
FINIS.