Book 2, Chapter 7: Hearing the Word Preached

Of the second head of God's worship, the hearing of the word preached.

Thus much touching the first head of outward worship, namely, Prayer. Now follows the next, which is the hearing of the word preached.

The questions concerning this point, are of two sorts. Some concern the preachers of the word, and some the hearers. The first sort I omit, and reserve them, to a more proper place.

For the second sort, concerning hearers, one question may be moved;

How any man may profitably, to his own comfort and salvation, hear the word of God?

The necessity of this question appears, by that special caveat, given by our Savior Christ (Luke 8:18), Take heed how you hear.

To the profitable hearing of God's word, three things are required: Preparation before we hear, a right disposition in hearing, and duties to be practiced afterward.

1. In Preparation, sundry rules of direction are to be observed.

First Rule. We must be swift to hear (James 1:19). And this we shall do, by disburdening ourselves of all impediments, which may hinder the effectual hearing of the word. These impediments are especially three; all which are named by the Apostle James, together with their several remedies.

The first, is presumption; when the hearer presumes of his wisdom, knowledge, and ability to teach, (if need were) his teachers. The remedy hereof is, to be slow to speak: that is, not to presume of our own gifts, thinking ourselves better able to teach others, than to be taught by them. For so the Apostle afterwards expounds himself, when he says, My brethren, be not many masters (James 3:1). Let not private persons take upon them to become instructers of other men; but as Paul says (1 Corinthians 3:18), If any man among you seem to be wise, let him be a fool, that he may be wise: that is, let him be willing to learn, even of his inferiors. And in this regard, let him follow the practice of Naaman, who submitted himself to the advice and counsel of his maid.

The second impediment, is troubled affections, specially rash anger, either against the teacher, or others. The remedy of this also is laid down, in the place before alleged, Be slow to wrath (v. 19). The third is, superfluity of maliciousness, that is, the abundance of evil corruptions and sins; which hearers shall by experience find in their own hearts and lives. This impediment has many branches, principally three. 1. Hardness of heart, noted by the stony ground, in the parable of the sower (Matthew 13:20). 2. The cares of the world, signified by the thorny ground (v. 22). 3. The itching ear (2 Timothy 4:3), when a man will hear no other doctrine, but that which is suitable to his corrupt nature; not being willing to frame his heart to the word, but to have the word framed to his wicked heart.

The remedies of this impediment, are these. First, every hearer of the word, must lay apart all superfluity of maliciousness, that is, cut off, as much as in him lies, all corruptions both of heart and life. Hence it is, that God speaks thus to the wicked man (Psalm 50:16), What have you to do, to take my word in your mouth, seeing you hate to be reformed, and have cast my words behind you? To this purpose, the Prophet Jeremiah exhorts the Jews, to be circumcised to the Lord, and to take away the foreskins of their hearts, &c. (Jeremiah 4:4). And Moses by God's commandment, was to sanctify the people three days before they came to hear the Law delivered by himself in Mount Sinai (Exodus 19:11). Again, every man will and ought to have a care, to prepare himself more or less, to the receiving of the Lord's Supper: which duty is as well to be performed, before the hearing of the word, considering that in substance it differs not from the Sacraments, they being the visible, and preaching the audible voice of God. Secondly, every hearer must receive the word with meekness, that is, with quietness subject himself to the word of God, in all things (Isaiah 57:15). I dwell with him, that is of an humble spirit, to revive the spirit of the humble, &c.

The second Rule of Preparation. We must lift up our hearts in prayer to God, that he would give us the hearing ear. This hearing ear, is a gift of God, enabling the heart, when it hears, to conceive and understand the doctrine taught, and to yield obedience thereunto.

The third Rule. The hearer must in hearing, set himself in the presence of God. Now therefore (says Cornelius to Peter, Acts 10:33), are we all here present before God, to hear all things commanded you of God. The reason is, because God is always in the congregation where the word is preached.

2. The second thing required to profitable hearing, is a right disposition. Wherein two rules are to be observed.

First, when the word of God is in delivering, every hearer must hear with judgment. But some will say, many preachers betray faults and infirmities in their preaching. To this Paul answers notwithstanding, Despise not prophecy (1 Thessalonians 5:20). Yes, but what if they deliver untruths? Paul answers again, in the next verse, Try all things, and keep that which is good: and Saint John to the like purpose (1 John 4:1), Believe not every spirit, but try the spirits whether they be of God.

Here by the way, we must remember one caveat. There be three kinds of judgment. The one is a private, whereby every private person may judge of the doctrine which is taught: for he must not hear, hand overhead, but judge of that which he hears. Of this Saint Paul speaks to the Corinthians, Judge you what I say (1 Corinthians 10:15). The second is, the judgment of the prophet or minister: and this is a surer kind of judgment than the former, proceeding from a greater measure of God's grace. The third is the judgment of the Holy Ghost in scripture; and this is sovereign and absolute. For the Holy Ghost judges all, and is judged of none. These three kinds of judgment are set in this order: the first depends upon the second, the second upon the third, and the third is absolute and judged of none.

Upon this caveat, two things do follow. First, that a private hearer, though he may judge of doctrine delivered, yet he may not censure the Teacher, or his ministry. Ministers are to be judged; but their spirit is not subject to every private man; but to the prophets. For the spirit of the prophet; that is, the doctrine which the prophets bring, being inspired by the Holy Ghost, is subject to the Prophets (1 Corinthians 14:32). Secondly, a private man, is not to publish or broach any point of doctrine, but that which is plainly propounded in the word, and taught by the ministers thereof. This is a necessary rule; and the want of observation thereof, is the cause of many schisms and heresies in the Church. The Lord commands the people (Malachi 2:7) to require the law at the mouth of the priest in all main points of faith and manners.

The second rule to be observed in hearing. Every hearer must have care that the word of God be rooted, and grounded in his heart, like good seed, in good ground: which Saint James expresses (James 1:21), Receive with meekness the ingrafted word. Here generally it is to be remembered, that not only ignorant people, but even the most learned, ought to be hearers of the word preached. For the preaching thereof serves not only for the increasing of knowledge, but also for the reformation of the affection, which may be inordinate, where knowledge does abound.

Now for the rooting of the word of God in our hearts, sundry things are required.

First, a true and right understanding thereof.

Secondly, it must be mingled with faith (Hebrews 4:1). For the word is as wine, or water of life: our faith is the sugar that sweetens it, and gives it a pleasant relish. The word therefore must be tempered, and mixed with our faith, that it may become profitable to us. Now in this mixture, there is required a double faith; the first general, whereby we believe the doctrine delivered to be true, so as we never call the same into question; Our Gospel to you (says Paul) was in much assurance (1 Thessalonians 1:5). The second special, whereby we apply the word preached to ourselves, for the humbling and comforting of our hearts.

Thirdly, we must labor to be affected with the word. Thus Josiah his heart is said to melt at the reading of the law (2 Chronicles 34:27). And the people rejoiced greatly, because they understood the word which the Levites had taught them (Nehemiah 8:12). The hearts of the two disciples that went to Emmaus, burned within them when Christ opened to them the scriptures (Luke 24:32). And the Jews at Peter's sermon, were pricked in their hearts, and said, Men, and brethren, what shall we do (Acts 2:37)?

Fourthly, the word of God must dwell plenteously in us (Colossians 3:16). This it does, when it rules, and bears the greatest sway in the heart, and is not overruled by any corrupt affection.

3. The duties to be performed after hearing, are these.

First, the doctrine delivered, must be treasured up in the heart, and practiced in life (Psalm 119:11). I have hid your word in my heart, that I might not sin against you.

Secondly, a man must meditate on the word which he has heard, with lifting up of his heart to God. The beasts that were cloven footed, and chewed the cud, were fittest both for meat to man, and for sacrifice to God (Leviticus 11). It was the old and ancient opinion of the Church, that this chewing the cud, signified holy meditations. And he that hears the word, must do as the beast does, fetch up the meat out of his belly again, and chew it over anew. The man that does so, is the fittest for the Lord's use.

Thirdly, he must have experience of the word of God in himself (Psalm 34:8). Taste and see how gracious the Lord is.

Fourthly, he is to examine himself after he has heard the word. Thus David says of himself (Psalm 119:59), I have considered my ways, and turned my feet to your testimonies.

Fifthly, he must be obedient to it, and testify his obedience, though not at all times, yet whenever occasion is offered (James 1:22). Be you doers of the word, and not hearers only, deceiving your own selves.

2. Question touching hearers is, How are they to be comforted, who after long hearing of the word, either profit very little, or not at all?

For resolution of this question, the causes of not profiting, are distinctly to be considered. And they are of two sorts.

The first sort of causes, are the sins of the hearers. And that sins are the causes of not profiting, it will appear by this sign; if the memory, understanding, and other parts of the mind in common matters, be strong and pregnant, but dull and weak in apprehending, and retaining the doctrine taught. Now these sins are principally two.

First, hardness of heart, when a man is not inwardly moved and affected with the word preached, but remains in the same state he was before. This is set forth by the hard ground, that is by the high way side, and by the stony ground (Matthew 13:4, 5). And such is the heart that is not moved nor affected either with joy, sorrow, fear, or consolation. The hardness of heart, arises from a custom in sinning and from that the deceitfulness of sin (Hebrews 3:13).

Secondly, worldly cares, that is, a heart possessed with desire of profits, pleasures, honors, preferments, and such like; which be as thorns that choke the seed of the word, and suffer it not to grow and fructify: yes, that fill the heart full of wandering imaginations, which steal away the mind from attending to the word preached. Those that are thus hindered from profiting, are rather to be reproved, than comforted: for that the cause of their non-proficiency, is in, and from themselves. They are therefore to use all good means for the removal of their sins, that of hard hearted and carnal, they may become good and profitable hearers of the word. The means are these.

First, they must labor to be touched in heart, with sense and feeling, of their spiritual poverty, and want of God's favor and mercy in the pardon of their sins. The reason is given of David (Psalm 25:9): The Lord teaches the humble his ways. And by Mary, in her song (Luke 1:35): He has filled the hungry with good things, and the rich he has sent empty away. The second means is, to hear the word of God with an honest heart, joined with a constant purpose of not sinning. The third, to be as careful to bring good affections, as a good understanding. For affections are the feet that carry the heart, and Solomon bids us to take heed to our feet, when we enter into the house of God (Ecclesiastes 4:17). They are the very key of knowledge and memory; and therefore David says, The secret of the Lord is revealed to those that fear him, and his covenant is to give them understanding (Psalm 25:14). And that which he says of fear, may be said also of other good affections.

The second sort of causes, are ordinary and usual defects of natural gifts; as of capacity, or concept, of memory, and understanding. For all men have not the like gifts of nature, and therefore all men cannot reap benefit by the word preached. These wants may be discerned thus; if the mind and memory be weak or wanting, as well in common worldly matters, as in divine things that belong to God's kingdom. And to this kind of men which are thus troubled for not profiting, there belongs comfort; yet not simply, but upon these conditions. First, if they know the principal grounds of religion. Secondly, if they have care to profit and increase in knowledge. Thirdly, if they live according to the measure of their knowledge, in obedience to God's will. These being observed, such parties are to comfort themselves in this, that God in mercy will accept of their endeavor, forgive their ignorance, and bear with their infirmities. This is to be seen in the example of Peter, whose faith was highly commended by Christ, when he said, the gates of hell should not prevail against it (Matthew 16:16). And yet at that very time, Peter was ignorant of many main points of religion, as of the death, resurrection, and ascension of Christ. And in his person, the other disciples are commended also for their faith, because they held Christ to be the Messiah and Savior of the world, though they were ignorant of the manner of his redemption, thinking he should have been an earthly king (Acts 1). Again, the want of knowledge in such as have natural defects, may be supplied by good affection, if they be not wanting in an honest heart, and careful endeavor of godly life. Thus the Church of the Jews in the old Testament, did far exceed the Church of the new, in good affection, though it came far short of it in knowledge and apprehension.