The boring of the eare contayning a plaine and profitable discourse by way of dialogue : concerning 1. Our preparation before hearing, 2. Our demeanour in hearing, 3. Our exercise after we haue heard the Word of God / written by that faithfull and diligent minister of Gods Word, Master Stephen Egerton ... Egerton, Stephen, 1555?-1621? 1623 Approx. 69 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A21172 STC 7527.5 ESTC S1083 20051878 ocm 20051878 23628 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A21172) Transcribed from: (Early English Books Online ; image set 23628) Images scanned from microfilm: (Early English books, 1475-1640 ; 1727:14) The boring of the eare contayning a plaine and profitable discourse by way of dialogue : concerning 1. Our preparation before hearing, 2. Our demeanour in hearing, 3. Our exercise after we haue heard the Word of God / written by that faithfull and diligent minister of Gods Word, Master Stephen Egerton ... Egerton, Stephen, 1555?-1621? [14], 70 p. Printed by William Stansby, London : 1623. Signatures: A⁸(-A1) B-E⁸ F⁴(last leaf blank). Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Christian life. 2006-10 TCP Assigned for keying and markup 2006-10 Apex CoVantage Keyed and coded from ProQuest page images 2006-11 Emma (Leeson) Huber Sampled and proofread 2006-11 Emma (Leeson) Huber Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE BORING OF THE EARE , Contayning a plaine and profitable Discourse by way of Dialogue , concerning 1. Our preparation before Hearing . 2. Our demeanour in Hearing . 3. Our exercise after we haue heard the Word of God. Written by that faithfull and diligent Minister of Gods Word , Master Stephen Egerton , sometimes Preacher of the Black-Friars in London . ECCLES . 4. 17. Looke to thy feet when thou commest into the House of God , and be readier to heare , then to offer the Sacrifice of Fooles . LONDON Printed by William Stansby . 1623. To the Christian and beneuolent READER . CHristian READER , though mine owne Meditations haue hither-to euer shunned the common view of the World , contenting my selfe with the priuate Approbation of mine owne Charge : yet considering the generall good that may accrue vnto the whole Church of Christ , by these labours of my Reuerend Kinsman , Master Stephen Egerton , I haue ventured to commend them vnto Gods Church , being thereunto also intreated . I know , without my commendation , they will be worth your small cost in procuring , your little labour in perusing . For it is admirable to consider , that in these preaching and hearing dayes , such faithfull preaching , such frequent hearing , so many should yet bee possest as it were with a dumb Deuill , and all our Sermons to the most of men but as sounding Brasse or a tinkling Cimball . So wee pipe , and no man danceth , we mourne and no man weepeth , wee preach peace , but no man sorroweth for his sinne . May we not say of these , as Dauid of the Idolls , They haue eares and heare not ? or as our Sauiour translateth that fearefull commination against the despisers of his Word ; Hearing they shall heare , and shall not vnderstand , least they heare with their eares , and vnderstand with their hearts , and bee conuerted and healed . So to heare then , is to attend with the eare , to receiue with the heart , to conuert in the life and conuersation , else our sinfull soules can neuer bee healed . And therefore this is the voyce of the Spirit vnto the seuen Churches of Asia , Hee that hath eares to heare , let him heare what the Spirit saith vnto the Churches . There are fiue sorts of eares that are not hearing eares . The first , is a dull Eare , when a man is either drousie , or carelesse , or ignorant . The second , is a stopped Eare , as the Serpent stoppeth his eare against the voyce of the Charmer . Such are our Recusants , and secure Persons , that will not heare , lest they should bee thawed from their dregs , and so conuerted and saued . The third , is a preiudiciall or sinister Eare : this man like Malchus hath lost his right Eare , and hee comes as the Pharisee to Christ , to tempt the Minister , to catch him in his talke , turning all his speech to the worst , because hee hates or despiseth the person of the Preacher . This man is like the Spider that sucketh poyson out of the sweetest flowers . The fourth , is the nice or itching Eare that must bee clawed , that will heare nothing but nouelties , and dainties , that lookes not so much to the goodnesse of the meat , as to the sweetnesse of the sawce . Surely this man must needes haue a thinne and pined soule , and he often meets with that hee vnderstandeth not , meate that hee cannot digest , and so seldom or neuer profiteth by the Word of God. The fift , is an adulterous Eare , that will heare any but the voice of their owne Shepherds . You shall know them as the Harlot is knowne , they are euer gadding to seeke their new Louers : but God shall one day discouer their adultery to the shame of their Persons , to the disgrace of their Profession , to the confusion of their faces . To such let mee say , as Christ to the woman taken in adulterie , Goe and sinne no more . Now all these haue Eares and heare not , and therefore haue neede to haue the word Ephphata pronounced vnto them as vnto the deafe man. And for their better direction in this dutie , this present Tract is of excellent vse , being plain and familiar for the manner , and sound for the matter , being grounded vpon many excellent exhortations , and rules in the Holy Scripture : whereby men may know how to heare with glorie vnto God , honour vnto his Ordinance , and profit vnto their owne soules . The necessitie of this dutie the Apostle proues where hee thus argueth , Faith commeth by hearing , &c. Now without faith it is impossible to please God. The neglect or contempt , or ignorance of this dutie , is the cause of all prophanesse ▪ whereas if men would heare as they ought , this hearing would beget faith , and faith would bring forth all excellent graces , accompanying saluation . The seruant which bound himselfe to the perpetuall seruice of his master because he loued him was to be broght vnto the doore of his house , and his Master , was to boare his eare with an Awle . Whosoeuer he is that enters into Gods seruice , hee must haue this marke , euen an open eare , and it must be boared at the Doore of Gods house , that he may be readier to heare , then to offer the Sacrifice of fooles . The Hebrewes say , it is the right eare that must bee boared : and surely if men heare with a sinister eare , they doe not expresse themselues true seruants of God. Whosoeuer therfore hath dedicated himselfe to the seruice of the Lord , let him expresse his Obligation or Indenture , by his open eare to the Word of God : for his sheepe heare his voyce , and his Familie doe his command . God giues vnto euery one that hee receiueth into his seruice , this Iewell to hang in his eare , namely , to heare with attention and reuerence . 1. Whatsoeuer God speaketh . 2. When soeuer hee speaketh . 3. By whom soeuer hee speaketh . The next punishment vnto death by our Nationall law , is losing the eares . And certainly whose eares or hearing God hath suffered to be taken away , they are in a dangerous or desperate case , because the Word is the sauour of life vnto the right hearer , and the sauour of death vnto him that heareth not as hee ought . Now that you may heare with your eares , and vnderstand with your hearts , and be conuerted from your euill wayes , and bee healed of all your sins ; vse this short and easie receipt ; and as you find the effect of it , returne the glory to God , esteeme of him who hath presented it to your view , and vse as one that hath good will vnto Sion , and moaneth for the deafenesse of the Daughter of his People , and shall euer pray that this word Ephphatha may bee by the Spirit of the Lord effectually pronounced vnto all those who desire to heare the glad tidings of the Gospell of Iesus Christ . To whom , with the Father and the Holy Ghost , bee all honour and praise , and obedience yeelded , now and for euer , AMEN . Yours in the Lord Iesus to be commanded . Richard Crooke . To the Reader . OF all the Senses , none is more needfull , or vse-full , then Hearing . Of all the Obiects of Hearing , none to be compared to the Word of God. To bee taught then how to heare the Word of God , must needs bee a lesson worth the learning . In this Treatise is that doctrine taught . The Author who first indited it ( being a man by long Practise and much Experience , acquainted with Boaring of the Eare ) the Matter contained in it ( being a meanes sanctified to bring vs vnto Life and Happinesse ) and the Manner of vnfolding that matter ( being distinct and perspicuous ) doe in especiall manner commend it vnto thee . Come and reade . Reade and Iudge . William Gouge . THE BOARING OF THE EARE . CHAP. I. LVKE 8. 18. Take heed how you heare , &c. Quest. IS it a hard matter to heare the Word of God preached heedfully , and with fruit ? Ans . Yes verily : else our Sauiour Christ would neuer haue exhorted and perswaded his hearers to the performance of this dutie by so many Arguments . Qu. What Arguments doth hee vse ? An. In this Parable hee vseth diuers reasons : one , because it is a very rare and daintie thing to heare the Word profitably , seeing among so many thousands that flocke together , scarce the fourth part reapeth any profit ; because though men cal you not to accoūt : though Parents , Pastors , Masters , &c. neglect vs , yet God will call vs to account , and it will one day appeare , who haue heard of conscience , and who not . Qu. What other reasons may be gathered out of the words of Christ , to proue the profit , necessitie , and difficultie of hearing ? An. Diuers : as first , to be a good and fruitfull hearer is a speciall gift of God , and peculiar to the Elect , My sheepe heare my voyce . And againe , hee that is of God , heareth Gods Word . And Christ shewing the reason why his Disciples profited rather then others , saith , To you it is giuen , &c. with many other places to the like purpose : as when true Faith is called the Faith Of the Elect. Secondly , In respect of the excellencie of the Word , which is called the Word of the Kingdome , both in respect of the subiect , and also of the effect . To the same purpose it is called , The Power of God to saluation to euery one that beleeueth . The Word of Grace , and Faith. Seeing then , it is the word of the Kingdome , yea , of such a Kingdome ; with what attention , resolution , and heedfulnesse ought wee to heare it ? Iehu and his Companions counted the Prophet a mad fellow : yet when hee brought him tydings of a Kingdome , he was glad to heare it , and willing to embrace it . Thirdly , To the same purpose ( which may be another reason ) it is called Seed , yea , Immortall Seed , whereupon the Apostle maketh the same conclusion in effect , that Christ doth here in this place saying , Wherefore , my deare Brethren , let euery man bee swift to heare , and slow to wrath : for the wrath of man worketh not the righteousnesse of God So the Minister is called the Lords Sower , or Husbandman , and the people his husbandry , and the time of preaching , the time of sowing or the Seed time : shall we then cast away our selues , and cause the Lord to lose both his labour and cost vpon vs ? Fourthly , Wherein ( which may be a fourth reason ) wee are to bee the more vigilant , because Satan like a rauening Fowle followeth vs sore at the heeles , &c. Therefore as at all times , and in all holy duties : so especially in this , let vs remember that we haue not ( as the Apostle saith ) to wrestle against flesh and bloud , but against Principalities , and Powers , &c. Fiftly , A fift reason ( likewise arising from hence ) may be this . It is a rare and singular grace , which few attayne vnto : scarce one of foure ; yea , rather scarce one of fortie that heareth heedfully with fruit , reuerent attention , &c. Plaine experience prooueth as much , Let Ministers examine their people , Parents their Children , Masters their Seruants , &c. and it will plainly appeare how slenderly they haue heard : yea , let euery man examine his owne heart , and call himselfe to account cōcerning those things which haue beene deliuered in the publike Congregation , and his conscience will tell him , what a heedlesse and vnprofitable hearer hee hath beene . Sixtly and lastly , The great gaine and increase promised to carefull hearers , ought to encourage vs , To him that hath ( saith Christ ) shall be giuen . Wherefore seeing it is a thing so rare , and excellent , so profitable , so difficult ( for the fat heart , dull eares , heauie head , drowsie eyes , get no good : ) Let no man thinke with himselfe , I will now sit downe and take my place , and sit downe at ease , and heare at pleasure , but rather let him thus thinke , I will go now to an exercise indeed ( although some scorne , and others foolishly impropriate the word ) I must now buckle with Satan and mine owne corruption , &c. Qu. Seeing then it is a dutie so necessary , so profitable , rare , excellent , and difficult to heare well ; what things are chiefly to bee respected to the end wee may heare as wee ought ? An. To the end we may heare as wee ought , we are to consider , First , what is to be done before the Sermon : Secondly , what is to bee done in the very Sermon time : And lastly , what is to be done after the Sermon . CHAP. II. Qu. VVHat is the generall dutie of hearers before the Sermon time ? An. Their dutie is , with great care and conscience to prepare and sanctifie themselues . Qu. How is that proued ? An. First , by plaine and euident Precepts and Testimonies of Scripture , both in the Old and New Testament . Salomon saith , Looke well to thy feet when thou goest to the House of GOD , so as thou mayst bee prepared to heare , that is , to obey and beleeue , the word of God preached in his Temple : as if hee should say , looke thou be more carefull to offer vp thy selfe vnto God , by giuing him an obedient heart and eare , then to bring Calues , Goates , &c. without a beleeuing and obedient heart , as the manner of Hypocrites and Worldlings is . Iames saith , Lay apart all filthinesse , and superfluitie of maliciousnesse , and receiue with meeknesse the word that is grafted in you , which is able to saue your soules . Secondly , The practise of GODS faithfull people , both before the Law , Gen. 35. 2. Iob 1. 5. And at the giuing of the Law. Exod. 19. 10. and likewise after the Law , 1. Sam. 16. 5. 2. Chronicles 15. 12. and 2. Chron. 29. 5. Ioel 2. 15 , 16. Thirdly , The glorious Maiestie of God before whom we come . Fourthly , the excellencie of these heauenly things which in this holy meeting are propounded vnto vs. Fiftly , Our owne insufficiencie . 2. Corinthians 3. 5. Sixtly , The pollution and vncleanenesse both of our hearts and liues : in respect whereof wee ought to hearken to the saying of the holy Apostle , Clense your hands yee sinners , and purge your hearts yee double minded men , and so draw neare to God , and hee will draw neare to you . Seuenthly , ( This may bee referred to the fift Reason ) if the Heathen did so highly esteeme of their Deuillish Mysteries , that they vsed to say , Be gone , be gone farre from hence all yee prophane ones ; And againe , Touch no vncleane thing with vnwashen hands : how much more ought we to think thus of the great and holy Mysterie of Godlinesse , and accordingly to prepare our selues to bee partakers thereof ? Qu. You haue shewed me generally what is to be done of all men before the Sermon , now tell what is to bee done more particularly . An. First , they must carefully auoyde su●fetting and drunkennesse , and disorder in Dyet : and vse great moderation , and sobrietie , especially ouer night , and in the morning before they resort to the publike Assemblies ▪ Christ saith , Take heed lest at any time your hearts bee ouercome with surfetting and drunkennesse . If at all times wee must take heed , how much more at this time ? For Wine is a mocker , saith Salomon ▪ and strong drinke is raging ▪ And as the Prophet saith , Wine and strong drinke take away the heart . And Esay saith ▪ Wo be to them that rise early to follow drunkennesse , &c. then hee giueth the reason , saying , They regard not the Lords worke , but despise the Law of the Lord of Hosts . Where the Apostle saith , Bee not filled with Wine , wherein is excesse , but be yee filled with the spirit ; He sheweth that fulnesse is an Enemie to spirituall Graces : whereof heedfull and profitable hearing of the word is one . Qu. What is the next particular hinderance to bee auoyded , when we are to goe to the House of God ? An. Excessiue care and minding of Earthly things , which are reckoned vp as those speciall thornes that choke vp the Seed of the Word of God , that it cannot bring forth fruit in due season . Wherefore when we goe to heare a Sermon , we must endeuour by all meanes to emptie and disburden our selues of all such thoughts , casting them from vs as Thales did his goods , choosing rather to drowne them , then let them drowne vs by trouble and distraction . Qu. What is the third particular hinderance ? An. A conceit and ouerweening of some singular knowledge , and furniture of Bookes and reading , whereby they come with such a preiudice as will not suffer them to reape any profit by the Word preached . Qu. What are the most conuenient remedies for the remouing of this euill ? An. To this purpose wee are first to call to minde , that the preaching of the Gospell is the power of God to saluation , not to the simple and vnlearned only , but euen to euery one that beleeueth . Secondly , That these Mysteries are of that nature and so disposed by the prouidence of GOD , that they are often reuealed to babes in knowledge & learning , when they are hid from the wise and prudent , and therefore the more wittie , learned , & quicke of conceit that men are , the more need they haue to resort to the House of God with feare and trembling . Thirdly , The examples of Gods faithfull Seruants . Dauid was not only a wise , and wittie Prince , but a holy Prophet likewise , and a man for his pietie and other spirituall graces most deare and acceptable to God : yet who more desirous and forward to heare the Word of God then hee ? Aquila and Priscilla had better knowledge then Apollos himselfe an eloquent Preacher , yet they disdayned not to heare him : Nor hee them , though hee were more learned in other things . Lastly , the publike Assemblies of the Church haue more singular promises of GODS present Grace and blessings , as may appeare by sundry places of Scripture . Qu. What is the fourth hinderance ? An. A partiall , or rather schismaticall respect of persons , such as was in the Church of Corinth , where som extolled one , & some another , some Paul , some Apollos ? Qu. Whence proceedeth this respect of persons ? An. It proceedeth originally from the hearers , either from the ignorance of their mindes ; or from the corruption of their hearts ; and occasionally from the Teachers , in respect of the diuersitie of their gifts , and manner of handling of the Scriptures . Qu. How are men hindered by their owne ignorance , and corruption ? An. When for want of Iudgement and Sanctimonie , they preferre such as speake pleasing things , and tickle their eares with Eloquent tearmes , pleasant stories , and wittie Iests , and cannot away with those that speake the words of truth and sobernesse , and the things as the same Apostle saith , that become wholsome doctrine . Especially , if they doe plainly , and roundly lay their sins before them . Hence it was that Ahab could not endure Michajah . This made Felix cut off Paul in the midst of his speech , and put him off till another time . Hence sprang the Imprisonment of Iohn Baptist by Herod . Qu. What are the remedies against this hinderance ? An. For a remedy against this euil we are to consider , First , that such partiall respect of Gods Ministers argueth a carnall , and a fleshly minde , and sheweth that wee are Babes and Children in Christianitie . Secondly , That by this partialitie wee giue to man more then his due , and take from Christ that which of right belongeth to him as appeareth . Thirdly , That this diuersitie and vnequalitie of gifts is not giuen for the renting and destroying , but for the building , and the beautifying of the Church of Christ , euen as the diuersitie , and varietie of flowres in the same Garden differing in colour , smell , taste and vertue , bring no confusion nor deformitie : but doe decke the ground , and serue for the vse and comfort of man : And the manifold varietie of strings and Instruments doe make the sweetest harmonie . Fourthly , Remember that no Minister excelleth in all gifts : and yet no true Minister but hath some speciall gifts and graces of edification . One is more profound in knowledge to informe the iudgement : another more powerfull in vtterance , for the inflaming of the affection : one is more fit to humble , and beate downe the proud , carelesse and conceited persons ; another to comfort and raise vp penitent sinners : one hath a speciall grace to worke godly sorrow , another to procure supernaturall comfort and ioy . Fiftly , Remember that the contempt of any true Minister is the contempt of God himselfe . Sixtly , Let it bee kept in mind that Christian Hearers looke rather to the pith , and substance of the matter , then to the enticements and paintings of the speech . Quest. What is the fift hinderance to bee remooued before the Sermon ? Ans . The fift ( which may be referred to the former ) is a certayne hatred of the Ministers and loathing of the Ministerie , such as was in the Iewes , which made them to fret at Christ , and stop their eares against him . Quest . Whence ariseth this hatred of the Ministers , and Ministerie ? Ans . Sometime from the personall behauiour of the Minister himselfe , but commonly from the matter which he deliuereth , whereby the Errors of their Iudgement , and corruptions of their hearts and liues , are laid open , and reprooued . This made Ahab to count Elias his Enemie , And to hate Michaiah . And Herod for the like cause committed Iohn Baptist , as before you heard . Qu. What bee the remedies against this hinderance ? An. Let such haters and despisers of the Ministerie consider that , First , They despise not man but God , for all true Ministers are the Lords Ambasdours . Secondly , They doe greatly preiudice themselues , in neglecting , much more in lothing the meanes of their comfort and saluation . Men willingly bow to the tree that yeeldeth them shadow : How much more then ought they to submit themselues to the grace of God , that bringeth Saluation , &c. Thirdly , It is a point of godly wisdome to distinguish betweene the persons and the Offices , and not to depriue our selues of the fruit of the Word for the fault of the Teacher . In outward things men are wise : No man will refuse a good Workman for some personall sinnes . Hee that mindeth to build a house will not thinke the worse of the Worke because the Carpenter is wicked , Hee that is hungry will not refuse his meate , because the Cooke that dressed it is a Drunkard : why then should we distaste the food of our soules by reason of the sinnes of him that doth distribute it vnto vs ? would any man refuse the Princes gift , because the Messenger that bringeth it is a Machiauillian , &c. Qu. What else maketh men lothe the Ministerie ? An. Besides that naturall corruption which is common to all , there is in many a satietie , and fulnesse , now ( as Salomon saith ) Hee that is full despiseth a Hony-combe ; but to him that is hungry , far bitterer things are sweet . Secondly , That rebukes and threatnings though they bee tedious to the flesh , yet they are wholsome Medicines to the soule , and strong defences against Satan , &c. And therefore they should pray with Dauid , Let the righteous smite me , &c. and prayse God because the righteous hath smitten them , as men doe for the Chirurgian when hee hath healed them , euen by painfull searching and incision . Qu. What is the sixt impediment to bee striuen against ? An. The length of the way , foulenesse of the weather , weaknesse in the parties , want of meanes to carrie them , &c. Qu. What incouragements haue wee to ouercome these impediments ? An. Wee haue , First , the Law that God laid vpon the Israelites , to appeare before the Lord three times euery yeare , and that with their whole Family , and not emptie handed , vnto the place appointed by God , which must needs be far off from a number of their dwellings . Secondly , The promise of sauing them from their Enemies while they were so imployed . Now considering that God is the God of the Gentiles , as well as of the Iewes , it cannot bee but that the Gentiles are proportionably bound both to obey the Commandements , and beleeue the promises giuen to the Iewes : though there bee some particular differences betwixt them . Thirdly , The practice and examples of the godly in former times both of the Old and New Testament . Fourthly , By comparison ; if men take such Iournies , and make such ventures , for their bodily prouision , How much more ought they to do for the good of their soules ? Qu. What say you to the aged , sicke , and such as haue young Children ? An. Touching all these in generall , care must be had . First , that they make not a necessitie where none is . Secondly , They must endeuour though they cannot goe all at once , nor euerie Lords Day , yet that they goe as oft as they can by turnes euery one in his course . Thirdly , they must be more carefull to aske questions , and to desire repetition of the Sermon , of them that were there . Fourthly , They must keepe no more at home with them , then of Necessitie they need , and such they may lawfully keepe to attend vpon themselues being aged , sickly , impotent , hauing children , &c. for herein the saying of the Holy Ghost may be remembred , Obedience is better then Sacrifice . And againe , I will haue Mercie and not Sacrifice . Qu. What is the seuenth impediment ? An. The last and greatest let ( which comprehendeth in effect all the former , ) is carnall Securitie , Impenitencie , Worldlinesse , vncleannesse of life , &c , which things either withdraw men altogether from hearing , or else make them heare with a deafe eare , and a dead heart , &c. Qu. What is the remedie hereof ? An. True and vnfayned Repentance , and especially that one fruit and companion thereof , which may be called care and desire both to know , beleeue and obey the Lord , speaking vnto vs in his holy Word : for it cannot bee but by the blessing of God , they must needs profit that goe to the publike Assemblies , as the Souldiers , Publicanes and people came to Iohn Baptist , saying , What shall wee doe ? Especially when they be touched to the quicke with the feeling of their sinne , and terrour of GODS Iudgement hanging ouer their heads for the same , as the people were , Acts 2. 37. And the Iayler . Qu. You haue shewed mee what impediments are to bee auoyded : now let mee know what duties are to bee performed concerning this point ? An. First , let such as bee Gouernors of Families bring as neere as may bee their whole Family with them , excepting only such as are apparantly like to take hurt , by reason of their sicknesse , or to disturbe the Congregation by reason of their vnrulines , that they may shew the zeale of faithfull Iosua , saying , I , and my houshold will serue the Lord , and with holy Hester , I and my Maides will doe likewise , that is , fast and pray . Qu. What is the second dutie ? An. Such as haue Neighbours must endeauour to encourage and quicken them to ioyne in company , and to goe together to the House of God , saying , as it is in Esay , O house of Iacob come , and let vs walke in the light of the Lord , and with the woman of Samaria , Come and see a man , &c. so let vs say , Come and heare a man , &c. The performance of this holy dutie made Dauid glad at the very heart . Thus Philip , and Andrew did inuite Nathaneel and Simon to come vnto Christ whom they had found before . Qu. What is the third dutie ? An. As we goe to the place of publike Assemblies , wee must bee occupyed and exercise our minds with religious and holy Meditations , not suffering our owne lusts and cares of the World , and Satan with them to creepe in and enter with vs into the House of God. Qu. What be those holy Meditations which we ought to haue ? An. Diuers , as hath been partly shewed before , as namely , First , before whom we come , namely , before him who is King of Kings , &c. Secondly , What thing we come to , namely , a supernaturall Banquet and heauenly Table for the refreshing and satisfying of our faint and hungry soules , which will worke alacritie , as the former will humilitie . We see how it taketh vp mens hearts if it goe to speake with an earthly King , and to heare him speak with them and bid them to to his Table . How much more , when wee goe before the King of Heauen and Earth to speake to him by Prayer , and to heare him by Preaching , and by both these as also by the Sacraments to feast and feed with him ? Thirdly , We must remember more particularly , the fruit of Gods Word , and the efficacie thereof , in that it is called , The Kingdome of Heauen , The meanes to keepe vs from Hell , The treasurie of eternall life , A sure word of Prophesie , compared to a light that shineth in a darke place , and is not only food to nourish vs : but also Seed to beget vs , Beeing able to saue our soules , That which will support vs , and quicken vs in our greatest troubles , beeing the very ioy of our hearts . Qu. What is the fourth dutie ? An. Fourthly , wee are to reade and meditate in priuate with others if wee may fitly , and by our selues vpon that place of Scripture that is to bee handled in the publike Assembly , for if a godly man ought to meditate day and night in the Law of the Lord ; How can he be negligent vpon the Day of the Lord in thinking of that Scripture , which is to bee handled in the House of the Lord ? And if the whole doctrine of the Gospell ought to dwell plentifully in vs alwayes ; How can we but possesse our selues of that part of the Gospell or Word of God , which wee goe now to feede our soules withall ? Moreouer , a Christian shall better remember the matter which is deliuered , when hee hath thought of the ground of it before : and also discerne more cleerely the grace , and power of the publike Ministerie so farre exceeding his priuate Meditations , or otherwise the weaknesse of the Minister if hee want either that gift that he should haue , or be negligent in that studie and preparation which hee ought to vse . Qu. What is the fift duty to be vsed of the Hearers before the Sermon ? An. Hee must powre forth faithfull and heartie Prayer , first for himselfe , that God will enlighten his mind , confirm● his Memorie , reforme his Will , soften his Heart , purifie his Conscience , that hee may grow in the knowledge of his heauenly Doctrine , lay hold of it by a true Faith , and turne the same into the daily , and wholsome exercises of Praier and Repentance , herein imitating the Prophet Dauid , and the Apostles . Secondly , For the people that shall ioyne with him , especially those of his owne Family . For if such be worse then Infidels , as make not bodily prouision for their Families ; they cannot bee Christians that neglect this part of prouision for their soules . Thirdly , For their Ministers : for if Paul beeing so excellent an Apostle , needed the Prayers of the Ephesians , much more doe the ordinarie Pastors , and Teachers of the Church need the same . Qu. Wherefore else is Prayer necessarie ? An. Because , First , God only giueth wisdome , and out of his mouth commeth knowledge and vnderstanding . Secondly , Flesh and bloud reuealeth not those things to vs , but God our heauenly Father . Thirdly , The naturall man perceiueth not the things which belong to the Spirit of God. CHAP. III. Qu. YOu haue shewed mee what is to bee done before the Sermon , now tell mee what is the hearers dutie in the Sermon while . An. First , let such as bee able to reade , bring with them to the publike Assemblies the holy Bible , to the end that they may not only ioyne with the Church in singing of Psalmes , but also readily turne to the principal places of Scriptures that are read , expounded , and repeated by the Minister : by which meanes they shall greatly further both their attention and memorie , hauing the helpe , not only of their Eare in hearing , but also of their Eye in perusing those scriptures , that are alleaged , to see whether they be truly alleaged or no : by which meanes also the Minister shall bee made more carefull to take heed , that he doe not but vpon very good ground , swarue from the words of the common Translation . If this had beene obserued , the Nouatian Heretike of whom Socrates speaketh in the Ecclesiasticall Storie , durst not haue added those words to the Text ▪ which he did , saying , Cursed is euery one that keepeth the Passeouer without vnleauened Bread. Neither would that bee of whom Austine speaketh Epistola nona ad Hicon , haue so vnaduisedly made that hurrie among the people , by reading a word in the Prophesie of Ionas , otherwise then it was in their Bibles . Qu. Which is the second dutie ? An. Euery hearer must endeauour earnestly to bee present at the whole Sermon , from the beginning to the end , both comming before the first Prayer begin , and not departing till the blessing bee pronounced . Iudas leauing the Assembly of Christ and the other Apostles before the action was ended , and the Psalme sung , had heauie successe . This was counted so great a fault in former times , that the Councell of Carthage appointed him that went out of the Congregation , while the Minister was in speaking , to bee excommunicated . Qu. What is the third ? An. Sleepe , talke , and speech with other men , curiositie in looking about , and reading of other Bookes , &c. in the Sermon time must bee auoyded . Qu. Why should not men sleepe at Sermons ? An. For diuers Reasons . First , it is a breach of the third Commandement , or a taking of GODS Name in vaine by neglect , and abuse of Gods holy Ordinance . Secondly , It is an enemie to that attention , and heedfulnesse in hearing which is required of vs. Thirdly , If such a iudgement befell him that slept in the night , & that at an exceeding long Sermon ; What are we to say of those that sleepe in the day at a Sermon of an houre long ? Fourthly , It is a thing of euill report and example . Qu. How shall they preuent it , that by reason of watching , early rising , age , or other infirmities can hardly auoid it ? An. They must seeke by all meanes to resist it , praying and groaning in spirit , standing vp , vsing the Pen if they can write , crauing the helpe of such as sit neere them , &c. Qu. What say you to talking , curious gazing , and gaping about , & c ? An. They are condemned by all the same Reasons that sleeping is , and that so much the more , because sleepe is such a naturall Infirmitie , that it may suddenly and vnawares steale vpon a good and godly man , who hath often resolued with his owne heart neuer to giue place vnto it : whereas any man that hath but a sparke of grace , and modestie , may with a little striuing , refraine talking , and looking about , and therefore it doth argue a farre greater prophanenesse and impudencie then the other . Qu. But may not a man reade some good Booke of Diuinitie in the Sermon time ? An. No , not the very Bible it selfe , except it be the places that are pointed to by the Minister , for wee are to giue attendance to the things that are spoken . Besides , it carrieth with it a kind of contempt both of the Minister , and Ministerie , and a secret condemning of those that doe attend . Qu. What is the fourth dutie of hearers ? An. Hee must marke the whole Sermon from the beginning to the end thereof , and ponder as well one part of the sentence , as another , & not take things to halues , or by snatches , as the manner of some is , which breedeth great inconuenience : for hence it commeth that things spoken comparatiuely are wrested , as if they were spoken simply . Hence it is that the proposition of a similitude is marked , and the application neglected , with diuers other inconueniences from whence arise Errours , Scoffings , Cauellings , &c. Qu. What is the fift dutie ? An. The fift dutie which may bee referred to the impediments , is to come with a free minde not possest with any preiudice or fore-stalled opinion , but in trying the spirits of the Ministers of God to hold fast that which is good . For as a coloured glasse maketh all things of the same colour : so a preiudicate opinion maketh all things sound that way that it selfe imagineth . This made euen the best hearers of our Sauiour Christ , sometimes not to vnderstand him when hee spake most plainly to them of his sufferings , because they were possest with a fore-conceiued opinion of a worldly Kingdome . Let vs therefore when we goe to the house of God , looke to our feet , that is , not to our corrupt affections alone , but also to our preiudicate opinions & conceits . Qu. What is the sixt dutie ? An. Sixtly , wee must not be present with a mind peremptorily to determine , according to our owne fancie , or to tosse , and sift things to and fro , as wee list , as if wee were Masters rather then Schollers , Teachers , rather then Hearers , Iudges and Censurors of others rather then Learners . For there is nothing can bee so truly and plainly spoken , but Pride and Malice may peruert it : wherfore let vs lay aside all sinister conceits of our owne knowledge , wit , and learning , all contempt and hatred of the Ministers persons , vaine glorie , selfe-loue , &c. which maketh men thinke nothing right and good but that which commeth from themselues . Neither let vs with Phocion , count it a goodly thing to dissent from other . Qu. Doth not the Apostle will vs to try the spirits , and iudge of those things which the Prophets speake ? An. Yes , but it is not his meaning that men should of enuie , vain-glorie , &c. subiect the Sermons they heare to their own proud and wanton wits : but only with Wisdome , Charitie and Sobrietie to consider whether the things deliuered by the Prophets and Ministers doe agree with the rule of Gods Word , and the soundnesse of Christian Faith. Further that will come to passe if men giue place to their owne conceits , which is said in the common Prouerbe , So many men , so many mindes : Quot homines , tot sententiae . Qu. What is the seuenth dutie of Hearers in the Sermon time ? An. Not to bee rashly discouraged or distasted with those things which at the first may seeme difficult and hard : but rather to vse the more diligence , and attention to find them out . Qu. Why so ? An. Because , First , we must remember that the naturall man doth not easily conceiue heauenly things . Secondly , It is the will of God by this meanes to humble vs , and to abate the ambitious conceits of our owne will , and to stirre vp our dulnesse in Prayer , Meditation , and studie , that the LORD would enlighten the eyes of our vnderstanding , and to repaire to the Ministers of Gods Word . Thirdly , Men doe readily despise these things which are ouer easie and familiar at the first , and through lothsomenesse grow faint , lazie , and vnlustie . Qu. What is the eighth dutie ? An. To vnderstand , and marke the method and order of the Preacher . Qu. Why so ? An. Because it is a great helpe to the memorie , and serueth as the Star of the Mariner , and as a threed or line without which hee shall bee entangled as in a Maze . Qu. How shall the hearer attayne to this ? An. This standeth partly in the Preacher himself , who must keepe a good order , else it will bee hard to follow him step by step . Secondly , In the hearers themselues three things are required for the helpe of their memorie in the time of the hearer . First , diligent marking , not suffering their minds to stray abroad about other matters . Secondly , Looking thorowly to the Text , to see how the Doctrines , Exhortations , &c. are raised . Thirdly , To obserue to what point of the Catechisme , or head of Religion , euery thing is to be referred . Qu. What is the ninth dutie of the hearer in the Sermon time ? An. To apply that which is preached , to himselfe , and so to turne it to the wholsome vse , and spirituall nourishment of his soule . Qu. Why so ? An. Because the end of hearing is not chiefly to know and vnderstand , but rather to beleeue , practise , and obey that which is taught . Qu. How shall the hearer apply that which is taught , to himselfe ? An. If it be a promise , by beleeuing , and embracing . If a threatning , by beleeuing , and fearing it . If a precept or dutie laid forth , by beleeuing , and endeauouring to practise it . If a prohibition from a sinne layd out and reproued , by beleeuing , repenting , and shunning of it . Finally , if in euery point that is deliuered , they put vpon themselues the like affection , and feeling that is in their godly Teacher . Qu. What is the tenth dutie ? An. Not to fret and wax wearie and impatient , though the Minister bee somewhat longer then the ordinarie time . Qu. Ought not the Minister to keepe himselfe within the compasse of his houre ? An. Yes , hee ought to endeauour it as neere as hee can . Qu. Hath not the hearer iust cause to be offended ? An. No , for there may bee diuers Reasons which may iustly mooue a godly Minister to goe beyond his houre , and therefore the hearer ought quietly and patiently to continue to the end of the Sermon . Qu. What are those ? An. Diuers : as first , the fruitfulnes of the Text which he handleth . Secondly , the necessitie and profit of it for the time and persons that be present . Thirdly , Want of opportunitie to handle the same Text another time . These , and the like considerations may giue the Minister iust occasion to bee longer then ordinary , and therefore the hearer ought not to chafe , and fume , though hee doe a little exceed his time . Qu. What other Reasons haue you to perswade to this dutie ? An. Further , let hearers consider how easily without irkesomnesse they can be present at a play , or at some other prophane and idle exercise and discourse of greater length then those Sermons which they doe so much distaste in respect of the tediousnesse ( as they esteeme it ) of them , and therefore they ought much more patiently to beare the protracting of time at the performance of such a holy dutie . Qu. Wherefore else ? An. Because this chafing at , & lothing of good things in regard of the length of them , doth argue a disordered , and ill affected minde : for as lothing , and distaste of bodily food is a signe of a sicke stomacke : so the like lothing , and distasting of spirituall food is a signe of a sinfull soule . On the other side , As a hungry appetite , and wel rellishing of our meate and drinke , is a signe of bodily health : so the hungring after the wholsome word , and delighting in it , is a signe of a good heart . Qu. What is the last Reason ? An. The practice , and example of the godly Ministers and people in former Ages , who haue willingly continued a long time together at holy exercises as may appeare . How large was the Sermon of Christ , the summe and chiefe points whereof are set downe in the whole 5. 6 , 7. Chapters ? And that of Paul , Therefore it is not a strange , or new thing for Ministers to prolong their speech , and people their presence with patience and attention . Qu. What is the eleuenth dutie ? An. That euery one bring their owne with them , and looke to them in Sermon time , that they neither gad out of the Church , sleepe , talke , or commit any vnseemly thing . Qu. Is there not some speciall care of Schollers to bee had , and such as can write ? An. Yes , they are to bee accustomed to take Sermons in Writing . Qu. Why so ? An. Because , First , it will cause them to marke , and giue eare to the words of the Preacher , and keepe them both from sleeping , and all vnseemely behauiour . Secondly , It will helpe both their memory & iudgement , and enable them to giue a better account of that they haue heard , both for the good of themselues and others . CHAP. IIII. Qu. HAth not the hearer discharged his dutie when hee hath heard the whole Sermon attentiuely ? An. No , although there be scarce one of a hundred who doth not thinke so . Qu. What then is to bee done ? An. First , Men are not to go out of the Church so soone as the Sermon is ended , but stay the Prayer , Blessing , and Sacraments when they are administred . Qu. Why so ? An. Touching Prayer , it is one principall part of the worship of God in the publike Assemblies , and therefore cannot bee so despised without sinne . Besides , it is the exercise wherby al things are blessed and sanctified vnto vs. Finally , how can wee receiue so great a blessing at Gods hands , and depart from his presence without giuing of thankes ? Qu. What other reason is there ? An. If it would bee counted a thing vncomely , and vndutifull , to stand before an earthly King as a dead Image , and so soone as euer his speech were ended , to turne thy backe vpon him without any Request or Thankesgiuing : How much more to deale thus with him that is , King of Kings , and Lord of Lords ? Qu. Why must wee stay the Sacraments ? An. Because they are the publike Seales of the mutuall Couenant betweene GOD and vs , whereby hee bindeth himselfe to bee our God , and wee our selues to bee his people , and therefore wee are to bee present , not only at the Lords Supper , which belongeth to all Beleeuers that are of discretion to examine themselues : but also at the administration of Baptisme , whereby the same Couenant of Grace and forgiuenesse of sinnes is sealed vnto vs. Qu. Is it requisite for mee of yeares to be present at the catechizing ? An. Yes , For first , many are men in yeares , which are Babes in knowledge . Secondly , It is a thing of good example , both for the encouragement of youth , and also of the Minister himselfe when hee shall see them present that can iudge of his paines . Thirdly , By this meanes the elder sort shall bee better able to examine and conferre with the yonger at home . Qu. Why must people stay the blessing ? An. Because the LORD commanding his Minister to blesse the people , doth necessarily imply their staying till the blessing bee pronounced : else hee should not blesse the people , but the bare Walles , which were to take the Name of God in vaine . Qu. What is the second dutie to bee done after the Sermon ? An. Such things as haue beene deliuered at Church must be , ( as it were ) chewed by Meditation , and turned ouer againe at home ▪ after the example of the men of Berea , for the quickning of our memorie , increasing of our Knowlege , strengthening of our Faith , &c. Qu. What is the third dutie ? An. Parents and Masters must demand , and take account of their people , of the things they haue heard . Qu. Why so ? An. Because , First , they are to haue a care of their soules as well as of their bodies . Secondly , They that will winne others to Godlinesse , must beginne with them betime , Salomon saith . Thirdly , By this meanes they shal frame them to more conscience of their dutie in ciuill matters , and in the ordinary workes , and labours of their calling . Qu. What is the fourth dutie ? An. To conferre godly of that which hath beene taught by the way , and at our Tables ; and not according to the wicked custome of a great number , to fall presently into idle and vnsauourie speeches , or Discourses of Worldly matters , yea , to scoffing , and carping at the doctrine , or at the Teacher thereof . Qu. What profit commeth hereby ? An. By such godly speeches Christ is after a sort inuited , and drawne into our company by the presence of his Spirit , as hee was to those two Disciples in person that went to Emaus . Qu. What say you then to such as doe not vse this conference ? An. They are like that member of the naturall bodie , which keeping all the food to it selfe , and not imparting the same to the members adioyning , doth in short time corrupt both himselfe and them . Qu. What is the fist dutie ? An. To keepe in minde that the Sabbath is not ended as soone as the Sermon is done : and therefore not to meddle with Worldly matters : but to spend the rest of the time in Prayer , Reading , Repetition , singing of Psalms , &c. according to the scope of the fourth Commandement . Therefore they are greatly deceiued who thinke they haue sufficiently sanctified the Sabbath , when they haue heard a Sermon superficially in the fore-noone : And they likewise who vainly perswade themselues that the Sanctification of the Lords Day consisteth chiefly in abstayning from the works and labours of their callings , and yet will passe the same away in diuers vanities , lasciuious Dancings , Drinkings , and bodily pleasures . Qu. May no bodily labours bee performed on the Lords Day ? An. Yes , such as are necessarily required for the health , welfare , and defence of our selues or our Neighbour , and could not well bee dispatched the day before , nor deferred till the day following . For in such cases the Sonne of man is Lord of the Sabbath Day . Wherefore the Macchabees did foolishly in suffering themselues to bee slaine without resistance because it was the Sabbath Day , which error afterwards they decreed to reforme . Qu. What is the sixt dutie ? An. If we haue heard any thing that seemed darke , and doubtfull to vs , not to be discouraged , but to confer with our godly Pastor that wee may know the things that differ . Qu. Why must wee doe this ? An. First , We vse it in the things of this World , much more then ought wee to doe it in the things that concerne eternall life . Secondly , The Priests lips preserue knowledge , &c. Thirdly , Examples teach the same thing . Qu. What is the seuenth dutie ? An. Euery godly hearer must sound and search his owne heart , and accordingly sentence and censure himselfe touching that which he hath heard , how farre forth hee hath beene rebellious against the same , or yeelded obedience thereunto . Qu. What will this sifting of the heart bring forth ? An. If we find a sweet harmonie and consent betweene Gods Word and our wills , it wil worke in vs ioy and peace of conscience , with Thankesgiuing to God , whose meere grace , and free gift it is : otherwise it ought to humble vs , and worke that godly sorrow in vs which Paul speaketh of , and cause vs to purge out that old leauen spoken of , 1. Cor. 5. 7. Qu. What is the eighth dutie ? An. It is , that all Christians , especially Superiours , doe endeauour to redresse and reforme such as belong to their care and charge , by a more speciall applying of such things as are deliuered in Sermons , to their speciall sinnes and transgressions , doubts or feares , whereby they shall discharge a brotherly dutie , and inure the other to thinke more deeply and fruitfully of the things that are taught . Qu. What followeth of all this ? An. Hence it appeareth , First , how hard and excellent a thing it is not only to preach , but also to heare Sermons profitably . Secondly , It sheweth how farre they be out of the way of discharging their dutie , who haue superficially spent an houre or two either in preaching or hearing . Qu. What then should faithfull Ministers doe ? An. They ought with all care to apply themselues to performe this dutie of preaching holily and fruitfully . First , by diligent studie and meditation at home . Secondly , By a zealous deliuering of the same in the Church . Thirdly , By Prayer , and watching for the profit of their Doctrine both in themselues and others . Qu. What may prouoke them hereunto ? An. The promises of GODS Word set downe , Esay 49. 4. and in other places . Qu. What must good people doe ? An. First , prepare themselues with great Religion to heare the Word , and to vse all reuerence and attention in the hearing . Secondly , to endeauour with like Religion to expresse and practise it in the whole course of their life . Qu. What should mooue them hereunto ? An. Because ( as Christ saith ) Blessed are they that heare the Word of God , and keepe the same . And the Apostle saith , The Word thus receiued is able to saue their soules . FINIS . Notes, typically marginal, from the original text Notes for div A21172-e160 Mat. 9. 32. 1. Cor. 13. 1. Mat. 11. 17 Psal . 115. 6 , 7. Esa . 6. 9 , 10 Mat. 13. 14 Reue. 2. 17. Luke 10. 2. Tim. 4. 3. 2. Thes . 2. 10 2. Cor. 11. 3. Ioh. 8. 10. Mark. 7. 34. Rom. 10. 17 Exod. 21. 6. Eccles . 4. 17 2. Cor. ● . 16. Ephphatha be open . Mark. 734. Notes for div A21172-e860 * Master Stephen Egerton of Black-fryers ▪ London Ha. 55. 3. Luk. 11. 28. Notes for div A21172-e1070 Ioh. 10. 27. Iohn 8. 47. Luke 8. 10. Titus 1. 1. &c. Rom. 1. 16. Acts 26. 32 Titus 2. 11. 2. Kings 9. 6 , 7 , 8. 1. Pet. 1. 23. Iam. 1. 17 , 18 Ibid. 1. 19 , 20. Mat. 13. Eph. 6. 12. Deut. 25. 4 Acts 16. 14. Zach. 3. 1. 1. Pet. 5. 8. Luke 8. 18. 1. Tim. 4. 8. Notes for div A21172-e1840 Eccles. 4. 17 Iam. 1. 21. 22. Gen. 35. 2. Iob 1. 5. Exo. 19. 10. 1. Sam. 16. 5 2. Chro. 15. 12. 2. Chro. 29. 5 Ioel 2. 15. 16 Psal . 18. 7. Iob 15. 15. 1. Cor. 2. 9. 1. Tim. 3. 16 1. Pet. 1. 2. Cor. 3. 5. Iames 4. 8. Luke 21. 32 Pro. 20. 1. Esay 11. 24. Eph. 4. 17. 18. Luke 8. 14 ▪ Rom. 1. 16. Mat. 11. 25 Psal . 42. & 84. & 122. &c. Acts 18. 36. Psal . 29. 9. Ioel 2 , 22. Rom ▪ 10. 13 , 14 , 15. Mat. 15. 19 , 20. 1. Cor. 3. 3 , 4 Acts 26. Titus 2. 1. 1. Kings . 22 7 , 8. Acts 24. 25. Mat. 14. 1. Cor. 3. 4. 1. Cor. 11 , 12 , 13. & 3. 1 , 2 , 3 , 4 , 5 Mat. 11. 16 17 , &c. Luke 10. 16 Acts 7. 55 , 57. 1. Kings 18. 1. Kings 22. Mat. 14. Marke 6. 1. Sam. 8. 7. Luke 10 ▪ 16 Iohn 13. 22. 1. Thes . 4. 8. 2. Cor. 5. ●0 . Rom. 1. 16. Titus 1. 11. Pro. 27. 7. Psal . 141. Exod. 23. 17 Deut. 12. 11 , 12. Exo. 34. 24. 1. Kings 2. Kin. 4. 23 Luke 2. 42. Acts 2. 5. & 8. 27. Mat. 5. 32. 1. ●● 15. 22. Hose 6. 6. Luke 3. 10 , 11 , 12. Acts 2. 37. & 16. 30. Ioshua 24. 15. Hester 4. 16. Esay 2. 5. Hose 6. 1. Iohn 4. Psal . 12● . Iohn 1. 45. 1. Tim. 6. 15 Pro. 9. 1. &c. Pro. 23. 1. Mat ▪ 3. 2. Luke 16. 29 Iohn 5. 39. 1. Pet. 1. 19. Iames 1. 18 1. Pet. 1. 23. Iames 1. 21. Psal . 119. 53 92. Ier. 15. 15 , 18. Psal . 1. 2. Col. 3. 16. Col. 4. 3. Psal . 25. 4 , 5. & 119. 18. 33. Luke 17. 5. Eph. 6. 19. Pro. 2. 6. Mat. 16. 17 1. Cor. 2. 16. Notes for div A21172-e5710 Lib. 7. cap. 5 Luke 22. 1. Mark. 14. 12. Acts 20. 9 , 10. Acts 8. 6. 1. Iohn 4. 5. Luke 18. 31 32. Eccles . 4. 17 Luke 14. 1. 1. Co. 14. 19 1. Cor. 2. 14. Mat. 7. 21. Luke 11. 28 & 12. 47. Iohn 13 7. Rom. 2. 13. Iames 2. ●5 Psal . 1. 2. Mat. 5. 6. Iosh . 8. 34 , 35. 2. C. Ezra . 8. 3. Mat chap. 5. 6 , 7. Acts 20. 11. &c. 1. Co. 14. 40 Notes for div A21172-e7560 Num. 6. 23 , 24. Acts 17. 10 11. Exo. 12. 26. Deu 6. 2. 21 Ioshua 4. 6. Luke 24 ▪ 15 32. Phil. 4 ▪ 9. Ephes . 4. 29 , 30. Mat. 12. 8. Mark. 2. 27. 1. Mac. 2. 36. Phil. 1. 9 , 10 Mal. 2 7. M t. 13. 36 Iohn 16. 19. Acts 8. 34. 2. Cor. 7. 10. 1 Cor. 5. 7. Dan. 12. 3. 2. Tim. 4. 7 , 8. Luke 11. 28 Iames 1. 21.