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, [Page] 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 Mat. 9. 32.dayes, such faithfull prea­ching, such frequent hearing, so many should yet bee pos­sest as it were with a dumb 1. Cor. 13. 1.Deuill, and all our Sermons to the most of men but as sounding Brasse or a tinkling Mat. 11. 17Cimball. So wee pipe, and no man danceth, we mourne and no man weepeth, wee preach peace, but no man sorroweth for his sinne. May Psal. 115. 6, 7.we not say of these, as Dauid of the Idolls, They haue eares and heare not? or as our Saui­our translateth that fearefull [Page] commination against the des­pisers of his Word; Hearing they shall heare, and shall not vnderstand, least they heare Esa. 6. 9, 10 Mat. 13. 14 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 Reue. 2. 17. 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 [Page] 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 Luke 10. 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.

[Page] 2. Tim. 4. 3. 2. Thes. 2. 10 2. Cor. 11. 3. 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 [Page] 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, Ioh. 8. 10. Goe and sinne no more. Now all these haue Eares and heare not, and therefore haue Mark. 7. 34.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.

[Page] The necessitie of this du­tie the Apostle proues where hee thus argueth, Faith com­meth Rom. 10. 17 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 Exod. 21. 6.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 [Page] eare, and it must be boa­red at the Doore of Gods Eccles. 4. 17house, 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.

[Page] 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 2. Cor. [...]. 16.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 [Page] 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 Ephphatha be open. Mark. 734.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 * Master Stephen Egerton of Black-fry­ers▪ Londonthat doctrine taught. The Author who first indited it (being a man by long [Page] 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 Ha. 55. 3. Luk. 11. 28.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.

[Page 1]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?

[Page 2] 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.

[Page 3] 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 Ioh. 10. 27. heare my voyce. And againe, Iohn 8. 47. 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. Luke 8. 10.with many other places to the like purpose: as when true Faith is called the Faith Of Titus 1. 1. &c. 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 [Page 4] Rom. 1. 16. Acts 26. 32 Titus 2. 11. 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 2. Kings 9. 6, 7, 8.glad to heare it, and willing to embrace it.

Thirdly, To the same pur­pose (which may be another reason) it is called Seed, yea, 1. Pet. 1. 23. Immortall Seed, whereupon the Apostle maketh the same Iam. 1. 17, 18 Ibid. 1. 19, 20.conclusion in effect, that Christ doth here in this place saying, Wherefore, my deare [Page 5] 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 Mat. 13.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 [Page 6] Eph. 6. 12. 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 Deut. 25. 4 Acts 16. 14.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 [Page 7] him, what a heedlesse and Zach. 3. 1. 1. Pet. 5. 8.vnprofitable hearer hee hath beene.

Sixtly and lastly, The great gaine and increase promised to carefull hearers, ought to encourage vs, To him that Luke 8. 18. 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 1. Tim. 4. 8.corruption, &c.

[Page 8] 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?

[Page 9] 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 Eccles. 4. 17 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 [Page 10] Iam. 1. 21. 22. 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, Gen. 35. 2.both before the Law, Gen. 35. 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. 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.

1. Cor. 2. 9. 1. Tim. 3. 16 1. Pet. 1. Fourthly, the excellencie of these heauenly things which in this holy meeting are propounded vnto vs.

Fiftly, Our owne insuffi­ciencie. 2. Cor. 3. 5.2. Corinthians 3. 5.

Sixtly, The pollution and [Page 11] 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 Iames 4. 8. 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?

[Page 12] 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▪ Luke 21. 32Christ 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▪ Pro. 20. 1. and strong drinke is raging▪ And as the Prophet saith, Wine and strong drinke take away the heart. And Esay saith▪ [Page 13] Wo be to them that rise early to follow drunkennesse, &c. then hee giueth the reason, saying, Esay 11. 24. 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, Eph. 4. 17. 18. 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 [Page 14] Luke 8. 14▪ 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?

[Page 15] 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 Rom. 1. 16. 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 Mat. 11. 25more 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 [Page 16] 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 Psal. 42. & 84. & 122. &c. Acts 18. 36. 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 Psal. 29. 9. Ioel 2, 22. Rom▪ 10. 13, 14, 15. Mat. 15. 19, 20. 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, [Page 17] such as was in the Church of Corinth, where 1. Cor. 3. 3, 4som 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 [Page 18] wittie Iests, and cannot a­way with those that speake the words of truth and so­bernesse, Acts 26. Titus 2. 1.and the things as the same Apostle saith, that become wholsome doctrine. Especially, if they doe plain­ly, and roundly lay their sins 1. Kings. 22 7, 8.before them. Hence it was that Ahab could not endure Acts 24. 25. Michajah. This made Felix cut off Paul in the midst of his speech, and put him off till Mat. 14.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 1. Cor. 3. 4.argueth a carnall, and a fleshly minde, and sheweth [Page 19] 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 1. Cor. 11, 12, 13. & 3. 1, 2, 3, 4, 5right 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 [Page 20] 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 Mat. 11. 16 17, &c. Luke 10. 16 supernaturall comfort and ioy.

Fiftly, Remember that the contempt of any true Mini­ster is the contempt of God himselfe.

[Page 21] 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 Acts 7. 55, 57.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 [Page 22] which he deliuereth, where­by the Errors of their Iudge­ment, and corruptions of their hearts and liues, are laid open, and reprooued. This 1. Kings 18. 1. Kings 22.made Ahab to count Elias his Enemie, And to hate Micha­iah. Mat. 14.And Herod for the like Marke 6.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 1. Sam. 8. 7. Luke 10▪ 16 Iohn 13. 22. 1. Thes. 4. 8. 2. Cor. 5. [...]0.man but God, for all true Mi­nisters are the Lords Ambas­dours.

Secondly, They doe great­ly preiudice themselues, in Rom. 1. 16.neglecting, much more in lothing the meanes of their [Page 23] 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 Titus 1. 11. 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: [Page 24] 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 Pro. 27. 7. 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. [Page 25] And therefore they should pray with Dauid, Let the Psal. 141. 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 Exod. 23. 17 Deut. 12. 11, 12. Israelites, to appeare before the Lord three times euery [Page 26] 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 Exo. 34. 24.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 1. Kings 2. Kin. 4. 23 Luke 2. 42. Acts 2. 5. & 8. 27. Mat. 5. 32.betwixt them.

Thirdly, The practice and examples of the godly in for­mer times both of the Old and New Testament.

[Page 27] 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.

[Page 28] 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, 1. [...] 15. 22. Obedience is better then Hose 6. 6. 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.

[Page 29] 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, Luke 3. 10, 11, 12.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. Acts 2. 37. & 16. 30.

Qu. You haue shewed mee [Page 30] 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 Ioshua 24. 15. Hester 4. 16. 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 [Page 31] 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 Esay 2. 5. Hose 6. 1. vs walke in the light of the Lord, and with the woman of Samaria, Come and see a man, Iohn 4.&c. so let vs say, Come and heare a man, &c. The per­formance of this holy dutie made Dauid glad at the very Psal. 12 [...].heart. Thus Philip, and An­drew did inuite Nathaneel Iohn 1. 45.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 [Page 32] 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 1. Tim. 6. 15 Pro. 9. 1. &c.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 [Page 33] with them and bid them to to his Table. How much Pro. 23. 1.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, Mat▪ 3. 2.The meanes to keepe vs Luke 16. 29 Iohn 5. 39. 1. Pet. 1. 19.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 Iames 1. 18 1. Pet. 1. 23. Iames 1. 21. Psal. 119. 53 92.beget vs, Beeing able to saue our soules, That which will support vs, and quicken vs in [Page 34] Ier. 15. 15, 18. 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 Psal. 1. 2.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 Col. 3. 16.to dwell plentifully in vs al­wayes; How can we but pos­sesse our selues of that part of the Gospell or Word of [Page 35] 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 Col. 4. 3.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, [Page 36] 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 Psal. 25. 4, 5. & 119. 18. 33. Luke 17. 5. 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 [Page 37] the Prayers of the Ephesians, Eph. 6. 19.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 Pro. 2. 6.of his mouth commeth know­ledge and vnderstanding.

Secondly, Flesh and bloud reuealeth not those things to vs, but God our heauenly Mat. 16. 17Father.

Thirdly, The naturall man perceiueth not the things 1. Cor. 2. 16.which belong to the Spirit of God.

CHAP. III.

Qu. YOu haue shewed mee what is to bee [Page 38] 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 [Page 39] 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 Lib. 7. cap. 5of whom Socrates speaketh in the Ecclesiasticall Storie, durst not haue added those words to the Text▪ which he did, saying, Cursed is euery one Luke 22. 1. 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 [Page 40] 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 Mark. 14. 12.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. [Page 41] 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 Acts 20. 9, 10.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 [Page 42] 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 [Page 43] 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 Acts 8. 6.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?

[Page 44] 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 [Page 45] free minde not possest with a­ny preiudice or fore-stalled opinion, but in trying the spirits of the Ministers of God 1. Iohn 4. 5.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 Luke 18. 31 32.Kingdome. Let vs therefore when we goe to the house of God, looke to our feet, that is, not to our corrupt affecti­ons Eccles. 4. 17alone, but also to our pre­iudicate opinions & conceits.

[Page 46] 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 Luke 14. 1.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 [Page 47] 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 1. Co. 14. 19iudge 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 [Page 48] 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 1. Cor. 2. 14.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, [Page 49] 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 [Page 50] 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?

[Page 51] 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?

Mat. 7. 21. Luke 11. 28 & 12. 47. Iohn 13 7. Rom. 2. 13. Iames 2. [...]5 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, [Page 52] 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 [Page 53] 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?

[Page 54] 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 [Page 55] 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 Psal. 1. 2. Mat. 5. 6.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 Iosh. 8. 34, 35. 2. C. Ezra. 8. 3.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. Mat chap. 5. 6, 7. Acts 20. 11. &c. 6, 7. Chapters? And that of Paul, Therefore it is not a [Page 56] 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 1. Co. 14. 40out 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 [Page 57] 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?

[Page 58] 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 [Page 59] 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 [Page 60] 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 [Page 61] 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 Num. 6. 23, 24.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, Acts 17. 10 11.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 [Page 62] Exo. 12. 26. Deu 6. 2. 21 Ioshua 4. 6. 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 [Page 63] 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 Luke 24▪ 15 32. Phil. 4▪ 9. Ephes. 4. 29, 30. 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 [Page 64] 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 [Page 65] 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 Mat. 12. 8. Mark. 2. 27.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 [Page 66] 1. Mac. 2. 36. 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 Phil. 1. 9, 10our 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.

Mal. 2 7. M t. 13. 36 Iohn 16. 19. Acts 8. 34. Secondly, The Priests lips preserue knowledge, &c.

Thirdly, Examples teach the same thing.

Qu. What is the seuenth dutie?

[Page 67] 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, 2. Cor. 7. 10.and cause vs to purge out that old leauen spoken of, 1. Cor. 1 Cor. 5. 7.5. 7.

[Page 68] 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 [Page 69] 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, [Page 70] Dan. 12. 3. 2. Tim. 4. 7, 8. 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?

Luke 11. 28 An. Because (as Christ saith) Blessed are they that heare the Word of God, and keepe the same. And the Apostle saith, Iames 1. 21.The Word thus receiued is able to saue their soules.

FINIS.

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