Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ancient_a	church_n	faith_n	1,854	5	5.2308	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16497	God and man. Or, a treatise catechisticall wherein the sauing knowledge of God and man is plainely, and breifely declared, whereby such as are ignorant may be helped, to heare sermons with profit, to reade the Bible or other bookes with iudgement, to receiue the Lords Supper with comfort, to discerne betweene truth and error, with vnderstanding, and to giue an answere to their minister, or any other that shall aske them a reason of their faith, with readinesse. Collected out of the sacred Scriptures, and the most orthodoxe and best approued diuines ancient and moderne, for the good of such as desire to be made wise to saluation, and heires of eternall life. By I.B. preacher of the Word.	Boughton, John, preacher of the word.	1623 (1623)	STC 3410; ESTC S106544	88,185	194

so as nothing remaines of either but the bare formes shewes likenesses or apparances of them onely B. By no meanes but contrariwise I condemne and reiect it for a most grosse and palpable absurditie contrary to Scripture to reason to the truth of Christs humane Body to diuerse Articles of our faith to the nature end and vse of a Sacrament to the iudgement of our senses of ancient Fathers of whole Churches and holy Martyrs who haue sealed the contrary by their dearest bloud yea it is an inuention so infinitely monstrous as that the very Patrons and defenders of it are contrary one to another about it sighting like the Midianites each against his fellow and can no better agrée together then the false witnesses suborned against our Sauiour Christ I. What then will you make to be the meaning of those words when hee affirmes of the Bread that it is his Body and of the Cup that it is his Bloud B. They are not to be vnderstood neither substantially as if the Bread should be the very Body or the Wine the very Bloud of Christ neither may they bee vnderstood consubstantially as if the Body of Christ were included in the Bread and his Bloud in the Wine but they are figuratiue spéeches in which the names of the things signified are attributed to the signes thereof And the meaning of them is in effect thus much as if our Sauiour had said Those visible Elements of Bread and Wine doe signifie and represent vnto you my Body crucified and my Bloud shed for remission of your sinnes and are pleadges scales and assurances vnto you that as verily as you receiue these creatures of Bread and Wine into your bodies to their comfo●t and nourishment So you are as certainely made partakers of my very Body and Bloud spiritually by faith to the eternall comfort and saluation of your soules I. How doe you prooue that this exposition which you haue giuen is the true and genuine meaning of these words B. Because the e 1 Cor. 10.16 It is the vsuall Language of the Scripture speaking of Sacraments to call the signe by the name of the thing signified as Gen. 17.10 11. Rom 4.11 Exod. 12 11.13.27 1 Cor. 10.4 Tit. 3.5 1 Cor. 11.25 Scripture it selfe and ancient f Tertul. Lib. 4. cont Marc. Aug. cont Adimant Cap. 12. and Epist 23. Fathers so expound them Secondly this Exposition doth well consent with the g Luke 22.19 words of Institution with the h Concerning the truth of Christ his humane nature his Ascension session at the right hand of God c. Articles of our Faith and the i Which euer necessarily requires an outward visible signe and an inward inuisible thing signified thereby both which by this Exposition are ratified and confirmed to the Eucharist nature of Sacraments I. What are the actions to be performed by the Minister in the administration of this Sacrament I. Mat. 26.26 27. Luke 22.17 18.19 20. First to take the Bread and Wine into his hands Secondly to blesse and consecrate them Thirdly to breake the one 1 Cor. 11.23 2● 25. and powre forth the other Fourthly to giue them both into the hands of the Communicants I. Is the action of breaking the Bread an indifferent rite so as it may be admitted or omitted vsed or not vsed at the pleasure of the Minister B. No but it is a necessary Ceremonie not to bee neglected or passed ouer I. Why B. Because Christ himselfe the author and ordayner of this Sacrament Mat. 26.26 Marke 14.22 whose example we must k Mat. 11.28.29 follow gaue not the Bread whole but first brake it and then gaue it to his Disciples Secondly Luke 22.19 he expressely commands the breaking of it Thirdly the l 1 Cor. 10.16 Apostles and Pastors of the Church m As by the writings of the Fathers and Ecclesiasticall Histories doth appeare for many hundred yéers after them did euer obserue this Ceremonie Fourthly the whole seruice of celebrating the Lords Supper hath his denomination from this action Acts 2.42.46 20.7 and is often in the Scripture called breaking of Bread which certainely should not haue béene were it not a necessary rite that might not be omitted Fiftly it is a liuely and most effectuall representation of the breaking of the Body of Christ 1 Cor. 11.24 Gal. 3.13 Heb. 9 26 c. and of the bitter death and infinite torments he endured for our sinnes on which the whole hope and comfort of our soules depends and for memoriall and representation whereof this Sacrament was ordained I. What are the actions to bee performed by the Communicants or Receiuers B. Mat. 26.26 27. 1 Cor. 11.23 24 25. First to take the Bread and the Wine into their hands Secondly to eate the one and drinke the other to the nourishment of their bodies I. Is the Wine then to be administred to the People and they to drinke of the same as well as to receiue and eate the Bread B. Yes doubtlesse for Christ in the institution of this Sacrament Mat. 26 27. Luke 22.17 deliuered the Cup as well as the Bread to all his Disciples in that action holding the place not of Pastors but of the people and commanded them all to drinke the same Secondly the Apostle Paul not by any priuate motion 1 Cor. 11.28 but guided by the Spirit of God enioynes all Christians to communicate in both kindes Thirdly it is a part of Christs Will and Testament Luke 22.20 1 Cor. 11.25 ratified by his death and bloud-shed which by no meanes ought o Gal. 3.15 Heb. 9.16 17. to be violated that the people should partake of the Wine as well as of the B●ead Fourthly because els the people should haue but an halfe and insufficient See Iohn 6.54.55 66. not a full and perfect nourishment of their soules by Iesus Christ resembled and sealed to them in this Sacrament for our perfect and compleate bodily nourishment consists not in meate onely but in meate and drinke both together Fiftly the p 1 Cor. 10.21 11.26 27.29 12 13. Primitiue Church administred the Communion vnder both kindes to the people and it hath béene the constant custome of the Christian Churches so to doe for the space of more then a thousand yéeres together after the times of the Apostles Sixtly 1 Cor. 10.4 the Israelites dranke of the Rocke in the Wildernesse which in effect was the same Sacrament with ours Seuenthly the Bloud of Christ and Merit thereof appertaines no lesse to the people Acts 2● 28 1 Pet. 1.18.19 Mat. 20.26 being beléeuers then to the Pastors and Ministers and therefore the signe and seale thereof which is the Cup or Wine may be no more denyed vnto the one then to the other I What is it to eate the Flesh or Body of Christ and to drinke his Bloud B. Not to receiue and féede vpon his Body and Bloud

God and Man OR A Treatise Catechisticall wherein the sauing knowledge of God and Man is plainely and breifely declared whereby such as are ignorant may be helped to heare Sermons with profit to reade the Bible or other bookes with iudgement to receiue the Lords Supper with comfort to discerne betweene truth and error with vnderstanding and to giue an answere to their Minister or any other that shall aske them a reason of their faith with readinesse Collected out of the sacred Scriptures and the most Orthodoxe and best approued Diuines ancient and moderne for the good of such as desire to be made wise to saluation and heires of eternall life By I. B. Preacher of the Word LONDON Printed by N. O. for Samuel Man and are to be sold at his shop in Paules Church-yard at the signe of the Swanne 1623. TO THE RIGHT VVorshipfull his very good Patrone Mr. Henry Hall Esquire one of his Maiesties Iustices of the Peace and Quorum in the County of Kent and to the truely Pious and Religious Gentlewoman Ms. Iane Hall his Wife All Felicitie Internall Externall Eternall THE saying of one Right Worshipfull is most true a French hist 1187. Compare vice with vice and euill with euill Ingratitude is the most odious and the worst Vitium omnium b Theodoric dom 14. post trin p. 2. d. 3. Ingratum si dixeris omnia dixeris teterrimorum teterrimum of all foulest vices the most foule admitting no paralell And yet notwithstanding it is the common vice of this vicious and flagitious age of ours a Gangrene that hath diffused it selfe farre and neere c Para. in Gen. 1970. b. Turpissima ingratitudine plerique omnes obliterare solent beneficia accepta It is the guise of the most with filthy ingratitude to obliterate receiued fauours Iniuries are engrauen in brasse but benefits are written vpon the waters And d Gen. 40.23 Pharaohs Butler hath but too many consorts who remember not but forget their Iosephs their benefactors My desire is not to be found in this list And therefore I am bold to present you with this poore oblation A poore present I confesse to gratifie them withall to whom I am so deepely engaged T' is but a silly mite I owe you many talents yea as e Hieron Sophron. Hierom sometime sayd to one quae possum quae non possum both what I can and what I cannot make tender of And such are your merits towards mee that as f Effecisti vt viuerem morerer ingratus Senec. lib. 2. de benef cap. 25. Furnius once to Caesar I must liue and die ingrate Howbeit whatsoeuer it is be pleased to vouchsafe it your fauourable acceptation as a Symboll and Testimony of my gratefull mind and dutifull respect towards you both for your great vndeserued fauours In confidence whereof not meaning to tire you with a tedious incult Epistle I humbly take my leaue and rest Your Worships most obliged and in the Lord euer to be commanded Iohn Boughton God Man Iacob WHat is Catechising Beniamin It is a plaine a 1 Cor. 3.1.2 14.19 Nehem 8.8 familiar and briefe declaring by liuely voyce of the b Heb 5.12 6.1 Principles of Christian Religion out of the c Acts 18.28 28.23 2 Tim. 4.2 Exod. 12 26 13.8 Deut. 6.6 c. 2 Pet. 1 21. Scripture or Word of God I. Who was the author of this forme of teaching B. Euen God himselfe I. Hath it beene of any long continuance in the Church of God B. Yes surely it was diligently vsed in the times of the d Gal 6.6 The originall word is Catechise Heb 5 12 13. 6.1 1 Pet. 3.21 Primitiue Church and in the dayes of the Apostles themselues yea euen the e Gen. 19 19. Exod 12 26. Deut. 6 7 8. Fathers of the first world long before Christs Incarnation after this manner instructed their families and such as were vnder their tuition charge and gouernement I. What profit or benefit doth there arise from this kind of teaching B. The benefit which may bee reaped hereby is very great and manifold 1 Pet. 3.15 For first it will inable vs to giue a ready answer to any man that shall aske vs a reason of our Faith Heb. 5.12 Secondly it will greatly helpe vs to vnderstand remember and profit by the Scriptures Our people for the most part are rude and vncatechised and therefore they profit little or nothing by Sermons A Sermon to such persons is like a great loafe ser before a Childe M. Perk. in Gal. c. 4 v. 20. 1 Thes 5.21 Heb. 5.14 1 Iohn 4.1 1 Cor. 11.29 Thirdly to heare the Word of God preached with much more fruit and commoditie to our soules then otherwise we should doe Fourthly to try what we heare or reade and readily to discerne true Doctrine from that which is false and erroneous Fiftly it will much further our due and worthy receiuing the Lords Supper to the which none ought to be admitted before they bee skilled in the grounds of our holy Faith neither without some competent knowledge thereof can any with comfort be partaker of it Sixtly it is the high and ready way to bring to sound and setled knowledge to the which Heb. 5.11 12. 2 Tim. 3.7 whosoeuer is vncatechised in the Principles of Religion can neuer attaine but will be euer learning and euer ignorant Lastly 1 Chron. 28.9 Deut. 17 18. Pro. 22.6 Matth. 22.29 Acts 3.17 Rom 3.11.12 Ephes 4.17 18 19. it is a soueraigne preseruatiue against all infection of errour impietie and prophanenesse and a most effectuall meanes to maintaine the puritie of sound Doctrine I. Is this exercise necessary onely for children and youth B. No but also for men of yeeres and aged persons who either through their f Deut. 20.18 19. c. owne default in their youth or g Pro 22.6 Ephes 6.4 Gen. 18 19. Deut. 4.10 theirs that should haue seeene them better brought vp are oftentimes but h 1 Cor 3.2 15.34 Heb. 5.11 12. Ioh. 3.10 children yea babes in vnderstanding and such as haue neede of milke not of strong meate scarce knowing one foote of the way to Heauen when almost both their feet are in the graue I. Is it not therefore the duty of euery Minister diligently to vse this holy exercise among his people as well as Preaching B. Yes questionlesse and greatly it is to be wished that i Gal. 6.6 1 Cor. 3.2 Heb. 5.12 6.1 al of that sacred function would make conscience constantly so to doe the neglect hereof being one maine principal reason why many of rare and most worthy gifts though they preach often and with great zeale yet sée little or not fruit of al their trauell for who can erect a building where k Luk. 6.48.49 14.29 1 Cor. 3.10 the foundation vpon which it should stand is not first firmly layd I.

20.28 2 Cor. 5.19 sufficient price to redéeme all men in the world yea of ten thousand thousand worlds if there were so many yet onely such shall effectually be saued by him as f Habak 2.4 Marke 16.16 Iohn 3.14 15 16 17 18.26 beléeue and by a true and liuely faith make application of his merits to themselues I. What is a liuely faith B. It is the g Rom. 12.3 Ephes 4.9 and 2.8 Phil. 1.29 gift of God wrought in h Mat. 20.1 2 3 4 c. his appointed time by the i 1 Cor. 12.9 2 Cor. 4.13 holy Ghost in the k Acts 8.37 Rom. 10.9.10 hearts of his l Acts 13.48 Tit. 1.1 Elect by the m Rom. 10.17 1 Cor. 3.5 preaching of the Word n Mat. 18.6 19.14 Luke 1 15. ordinarily whereby they are made to o Esay 53.11 Iohn 4.36 10 38. know and vnderstand the doctrine of saluation by Christ and his merits to p Iohn 17.8 Iames 2.19 assent to it for truth and to make peculiar q Iob 19.25 Iohn 20.28 Gal. 2.20 application thereof vnto themselues being perswaded that Christ and all his merits belong vnto their owne persons in particular so as whatsoeuer hee hath done or suffered for the saluation of any he hath done and suffered the same for their saluation and that for the same their sinnes are forgiuen them they are accounted righteous before God and shall eternally bee saued as well as any other I. Is not the knowledge of the Scripture and the mysteries of saluation therein contained and beleeuing the same to be true sufficient to eternall life without particular application thereof vnto euery mans owne person B. No verily But beside this particular application or affiance is necessary to a true sauing iustifying faith yea the principall part thereof the very soule as it were the forme pith and marrow of it I. Let me heare your reasons B. First because many r Mat 7 23. Iohn 17.12 2 Pet. 2.20 21. Reprobates which shall neuer bee saued yea the very ſ Iames 1.19 Diuels themselues that are irrecouerably damned know the Scriptures and beléeue the Articles of faith and the Word of God to be true Secondly Iob 19.25 Iohn 20.28 the Saints already glorified haue béene saued by no other but this particularizing Faith Thirdly we are to pray for remission of our t Mat. 6.12 Luke 11.4 sinnes and the imputation of Christs merits for our selues therefore also u Marke 11 24 Iames 1.5 6. particularly to beléeue the same Rom. 5.1 Fourthly it is onely this particularizing faith which giues to a man true peace of Conscience I. By what degrees doth God worke this sauing Faith in the hearts of his Elect B. First hee reueales vnto them their x Deut. 27.26 Rom. 6.23 cursed and damnable estate through sinne by the knowledge of the Law thereby y Mat 11.28 Acts 2.37 Rom. 7 9 10. humbling and terrifying them with the dread of death and damnation Secondly he z Acts 2.38 39 c. and 16.31 32. makes knowne vnto them the swéet promises of the Gospell concerning Christ Iesus and thereby brings them to an hope that their sinnes are curable and pardonable Thirdly hee a Mat. 5 6. Acts 2.37 16 30. bréedes in them an eager hungring and thirsting after the righteousnesse and merits of Iesus Christ euen as one almost famished hungers and thirsts after meate and drinke Fourthly most b Hos 14.2 Psal 51.12 c. Luke 18 13. feruent and importunate prayer for the pardon of their sinnes and imparting to them the merits of his Sonne Lastly after the particulars mentioned to the c 1 Pet. 1.8 vnspeakable comfort of their soules hee imprints in their hearts a d Mat. 7.7 and 9.2 Gal. 2.20 particular perswasion that their sinnes are remitted their persons iustified and shall eternally bee saued by and through Iesus Christ I. Is euery beleeuer indued with a like measure of faith B. No in some it is weaker in some stronger some haue a greater Luke 17.5 Rom 1.17 and 12.3 and 14.1 some haue a lesser measure of it according as it pleaseth God the author and giuer of the same to deale to euery man I. What is a weake faith B. When a man out of true e Mat. 11.18 9.13 humiliation for his sinnes and f Gen. 4.13 perswasion of the pardonablenesse of them doth g Mat. 5.6 Reuel 21.6 Luke 1.53 hunger and thirst after Christ and his merits crying h Psal 10.17 145.19 Luke 18 13. to God in his heart with i Rom. 8.26 sighes and grones which cannot be expressed to haue the same imputed to him that his sinnes may bee pardoned and his person reconciled to him I. What is a strong faith B. It is a plerophorie and full assurance of the heart whereby one makes sure and resolute account Psal 23.6 Rom. 4.20 21. 8 38 39. Heb. 10.22 that the merits of Christ appertaine vnto him that God loues him in particular hath pardoned all his sinnes is reconciled to him and will most certainly possesse him of euerlasting life I. Rom. 4.21 8 38 39. Cannot a man be saued vnlesse hee haue a strong faith such as was in Abraham and Paul B. Mat. 12.20 Marke 9.24 c. Iohn 20.27 Yes The least measure of faith though it bee but as a graine of Mustard séede if it be in truth and sincerity is effectuall to saluation I. What reasons beside Scripture can you giue for further confirmation of this point B. Mat. 6.30 8.26 Marke 9.24 First because the least measure of faith that can bee named is true faith as well as the greatest euen as the least droppe of water is as truly water and as the smallest sparckle of fire is as truly fire and haue the nature of water and fire in them as well as the whole Ocean or greatest flame Secondly faith saues not as it is a k 1 Cor. 13.9.12 Ephes 4.13 2 Pet. 3● 8 qualitie grace or vertue of the mind either in respect of any dignity merit or worthinesse in it selfe but as it is an l Iohn 1.12 Gal. 2.16 Phil. 3.9 instrument and as it were the hand of the soule to apprehend and apply the merits of Iesus Christ Now this the weakest faith doth as truly though not so firmely and powerfully as the strongest euen as the féeble hand of a young infant can hold a piece of Bread as well and truly though not so stably and steadfastly as the strongest and stoutest Sampson or Goliah Thirdly Marke 16.16 Iohn 3.14 15 16.18 36. Acth 10.43 16.31 the promises of God are made indefinitely to all beléeuers whosoeuer and no where appropriated to such as haue a strong faith and therefore the weake in faith haue interest in them as well as the strong Fourthly God commandes vs not to reiect but to

k Iosh 32.6 Confer with the Verse before and 24.14 with Verse 5. Esay 1 2 3. Rom. 2.4 gracious benefits especially our l Luke 1 74 75. Rom. 12.1 1 Pet. 1.17 18. redemption from euerlasting woe and misery Thirdly that wee may m Mat 5.16 Iohn 15.8 glorifie him Fourthly edifie the n 1 Cor. 10.33 faithfull Fiftly winne the o 1 Pet 2.12 3.1 2. faithlesse Sixtly giue no * Luke 17.1 2. 1 Cor. 10.32 offence to any Seuenthly p Tit. 2.10 adorne the Gospell Eightly q Phil. 2.15 1 Thes 5.4 5 6. beautifie our profession Ninthly r Tit. 2.8 1 Pet. 2.12.15 stoppe the mouthes of ſ Mat. 7.18 Iames 2.17 c. 26. vngodly men that séek all occasions to defame vs. Tenthly that we may get assurance of the truth of our s faith 11. t 1 Cor. 6 11. Iames 2.24 25. Iustification 12. u 1 Iohn 3.9 5.4.18 Regeneration 13. x 1 Iohn 3.10 Rom 4.14 Adoption 14. and y Ephes 1.4 2 Pet 1.5 6 c. to 11. Election 15. z Leuit. 26.15 16 Deut 28.15 16 c. escape Temporall 16. and a Mat. 7.19 Rom. 8.13 eternall punishments 17. and obtaine the blessings of b Deut 28.1 2 3 c. 1 Tim. 4.8 this life 18. and of that which is to c Ezek. 18.5 6. Psal 1 2. and 15. all come I Doe you hold then that good workes are necessary to saluation B. I doe so and it is most certaine that they are as a d Pro. 11.18 19 10.17 way to come vnto it or as e Rom. 8.1 Heb. 12.14 Psal 24.3 4 5. signes and markes of such as shall be saued or as inseparable f Gal 5 6. Iames 2.14 c truits and consequents of true sauing faith whose g 1 Pet 1.9 end is saluation or as qualities which God hath decréed all shall be indued withall h Ephes 2.10 1.4 that shall be made heires of his Kingdome but in no wise as any i Ephes 2.5.8 Tit. 3 5. Iohn 14.6 causes or merit thereof I. But Christ hath freed vs from the k Iohn 8.36 Rom. 7.6 Law how then can there be such a necessitie of the workes of the Law to saluation as you affirme or we at all bound to doe them B. Christ hath fréed vs from the Law indéede in respect of the l Mat. 11.30 1 Iohn 5.3 Acts 15.10 rigorous exaction thereof whereby it imposeth vpon euery man without exception a necessitie of perfect obedience euen to the least title or tote of it as also in respect of the m Gal. 3.13 Rom. 8.1 curse and malediction thereof for transgressing the same But as it is a rule of righteousnesse and holy n Psal 119.5 Mat. 5.19 20. c. and 13. obedience so he hath fréed nor released none from it but chargeth all that wil be saued carefully and conscionably to conforme their liues and actions thereunto I Proceede we now in the doctrine of Faith and tell mee is this grace euer lost or vtterly taken away from any that are truly indued with it B. No vndoubtedly It may bee and often is euen in Gods dearest children through the violent stormes of temptations and their grieuous falles sorely o Psal 42.5 6.11 77.7 8 9 10. Psal 51.11 12. Mat. 26.71 c. shaken obscured and so buried as it were in their hearts like fire in the ashes as that they haue little or no féeling of it at all for a time but it is not nor euer can bee totally and finally p Psal 1.3 Ier. 32.39 40. Hos 2.19 20. extinguished in any to whom God hath vouchsafed the same in any though the least measure I. Shew your reasons B. Rom. 11.29 Iohn 13.1 First because the gifts and calling of God are without repentance Luke 22 ●2 Iohn 17.11.15.17.20 Secondly Christ hath prayed for euery one of the faithfull that their faith may neuer faile Thirdly nothing is able to separate any true beléeuer from the loue of God in Iesus Christ Rom. 8.38 39. Esay 54 10. Phil. 1.6 Fourthly God will perfect that good worke which hee hath once beg●●●ne in his Elect to the end ●iftly God is both q Iohn 10.29 Rom. 16.25 able and r Mat. 12.20 Mat. 18.14 Iohn 10.28 willing to vphold confirme and strengthen the faith of all his children vntill they attaine to the end of their faith to wit the euerlasting saluation of their soules I. Is the faith of any of Gods Elect perfect in this life B. No certainely but euen they which haue it in fullest measure haue much ſ Mat. 6.30 Marke 9.19.24 Iohn 20.25 1 Cor. 13.9.12 weakenesse ignorance and doubting mingled with it and therefore t Marke 29.24 2 Pet 3.18 must euer bee labouring to get their faith strengthened and increased more and more I. What are the meanes which God hath appointed vs to vse for the strengthening and increasing of our faith B. First u 1 Pet. 2.2 2 Pet. 3.18 Acts 20.32 2 Thes 4.11 12 13 14 reading of his sacred Word 2. and especially x hearing the same preached or Catechised 3. y Luke 17.5 Iude 20. Mat 7.7 frequent and feruent prayer 4. religious and conscionable vse of the z Gen. 17.11 Rom. 4.11 1 Cor. 11.23 24 c. Sacraments I. How are wee to reade the Word of God that we may be edified thereby B. With a Psal 25.4 5. and 119.12.26.27 Iames 1.5 prayer 2. b and Psal 119 161. Heb. 12.28 reuerence 3. c Luke 1.1.3 Acts 11.4 order 4. d Heb. 4.2 Iohn 5.46 47. faith 5. e Psal 25.9 Iames 1.21 méekenesse 6. f Pro. 11.2 Iames 4.6 humility 7. g Iob 23.12 Psal 119.16.48.167 loue to it 8. h Psal 119 4. 1 Pet. 2.2 desire after it 9. i Rom. 15.4 1 Cor. 11.28 application 10. k Psal 45.10 Mat. 24.15 consideration 11. l Psal 1 2. Iosh 1 8. meditation 12. m Iohn 5.39 Acts 8.30.31 care to vnderstand 13. n Deut. 6.6 7 8. Psal 119.93 remember 14. o Deut. 6 7. Col. 3.16 conferre of 15. p Deut. 4.1.5 29.9 Reuel 1.3 and practise what wee reade vsing 16. q Psal 1.2 Deut. 17.19 20. a daily diligence herein yet euer with such a wise and discréete moderation as that we at no time 17. r Mat. 9.13 Eccles 5.12.13 neither tire our spirits before we giue ouer or 18. ſ Exod. 20.9 Ephes 4 28. neglect the duties of our personall and particular callings I. How are wee to heare the Word preached or catechised B. Of euery one that desires to heare so as to bee profited by his hearing three sorts of duties are carefully and conscionably to be practised I. Which be they B. Some are to goe before some to accompany some to follow after our hearing I. What