AND all the whole Scripture of the olde and new Testament and euerie part and portion of the same: is writen for our ler­ning and further in­struction in the fear of God (aswel as for the Iewes) As Paul the Apostle witne­sseth. Rom. 15.4.

So amongst many other no table places seruing to that end: this holy sentence before alleadged doth conteine in it asmuch varietie of excellent matter for mans obedience, (In my simple iudgement) as any text in all the Booke of God, bothe for the mat­ter [Page] and manner of his woorship, as in explaining the same shall manifestly appeare, if God shall be pleased to blesse my poor endeuour therin, which hath been and is my humble request for the good of all people.

To come to the woordes therfore, they seeme to deuide themselves into two parts.

The first is, A fatherly exhortation to the true feare of God, conteined in these woordes. And thou Salomon my sonne, knowe thou the God of thy father and serue him with a true and perfect heart and a willing mind.

The second expresseth certaine sound reasons to induce thereunto: videlicet For the Lord searcheth all hearts, and vnderstandeth all the imaginations of thoughts If thou seeke him, hee will be found of thee: but if thou for­sake him, he will cast thee of for euer.

Touching the exhortation, wee are more perticu­larly to consider of these points.

• First, the circumstances going before.
• Secondly the woordes of the exhortation.

Concerning the circumstances, they be foure in number.

• 1 Who gaue the exhortation.
• 2 To whome it was giuen.
• 3 At what time.
• 4 Before whome.

All which being opened, will bring greater light into the man or following.

Touching the woordes of the exhortation they deuyde themselues into two parts also.

• First, to declare the matter of Gods woorship:
• Secondly, the manner how to perfourme the same.

To come to the natures or substance of Gods wor­ship that is double also:

Videlicet, To know (and) serue the Lord God.

The manner is likewise two folde: that is to say with a perfect [...], and a willing [...].

[Page]The reasons to perswade heerunto, are three folde euerie one more forcible then other:

The first is taken from the naturall qualities pro­per only vnto God, which is double, that be searcheth all hearts, and that hee vnderstandeth all imaginations of thoughts. The second is deryued from the promise of God vpon condition▪ the condition: Jf thou seeke God, the promise followeth, he will be found of thee.

The third and last reason, is drawen wholye from the iustice of God executing his iudgements vppon iust occasion: the occasion, If thou forsake God: The iudgement it self, he will cast thee off for euer.

Of all which deuisions in perticulers, if I could set downe those seuerall instructions that lye hid therin, then shoulde no man condemne my endeuour nor loose his labour in perusing the same, if with an humble and lowly spirit he marke what hee readeth: yet I wish all men first to try ere they iudge: Iohn. 4.8. for the spi­rit breatheth where it list.

Now to speake more largely of euery perticuler before deuided, and first concerning the Author of he whole, wee may finde by the storye going be­fore, and by calling Salomon his sonne, Dauid the King gaue this exhor­tation. that it was Dauid the beloued king and propher of the Lord which dooth giue vs these instructions: So that if wee doe estimate of mens speaches according to their places and speciall iudgements: as if a learned man make an Oration, wee looke to heare it learnedly handled, or if a wise Magistrate should giue a charge vnto the In rye in some mutter of great importance, wee looke to see it wisely perfourmed: The how much more are wee to expect, that this exhortation proceeding from so wise, learned and holy a king (as the like ne­uer reigned either since or before in Jsraell) who was so deare in fauour with the Almightie, that he renued with him the couenant of grace Psalm. 132.11, 12. as out of [Page] whose kindred, right stocke and lyne the promised Sauiour should proceed: this must needes insinuate that the exhortation following dooth conteine mat­ter of great moment.

2 Salomon the Prince, the par­tie exhorted.Concerning the person to whom it was directed it is plaine by the text, that it was Salomon sonne and heire apparant vnto a kingdōe (though not by birth right) yet by the Lords apointment as hee Gen. 25.23. delt with Jacob: which must needes inferre the exhortati­on following to comprehend some notable matter, for who would once imagine, that Dauid both King and prophet so excellētly qualified as we haue heard, would spend his speach at any time, but to good purpose, namely in his latter yeares labouring to instruct Salomon his sonne.

3 The time whē this exhortation was giuen, viz. vpon DAVID his death bed.To come to the very instant of time, when this ex­hortation was giuen by Dauid, wee finde it to be a little before his ending, as wee commonly say vpon his death bed: and immediately after he had inuested Salomon into his throne and kingdome in his life time to cut of all occasions for Adonias or any other of his elder bretheren to chalenge the same after his death as appropriate to Salomon by the Lords election. 1 Cron. 28.5, 6,

This cannot but commend the exhortation fol­lowing, for if we cōsider the course of all men, what person is amongst ten thousand, who hauing run ryot all his life time, and being arrested with sicknes vnto death, God giuing the partie grace to repent, but if hee haue the vse of his wits with his toung to speake will frame his talke to giue good counsaile to those that are present?

Oh then how much more surely may wee looke from Dauids mouth, for a wise, goodlye moste com­fortable exhortation, beeing chosen of the Lord, yea after his 1 Sam. 13:14. owne heart, and now about to take his leaue and last farwell of this wretched world, withall [Page] the pleasure and treasures therof, as his wife, Chil­dren, friends, lands libertie and life it selfe, who can I say (in respect of the promises) but expect the ex­hortation following to be most excellent.

Now to proceeede vnto the last point touching the persons, before whom Dauid exhorted Salomon, 4 The persones before whome the exhortation was giuen. viz. the whole assemblie of Duids Nobles. &c. the woordes precedent before our text saith, it was in the presence of all his Nobles, sending for them as semeth of purpose to be eye and eare witnesses vn­to his counsaile and last speeches to Salomon his sonne the rather to put him in continuall remembrance to practise the same after his death this must needs il­lustrate the exhortation following to bee woorthye the noating of all estates and callings, for the better manifestation whereof, it shall not bee amisse to re­peat Dauids woords cōcerning the great assembly of all estates, before whome hee exhorted Salomon, which are these: Dauid assembled all the Princes of Israell, the Princes of the Tribes and the Captaines and the bands that serued the king and the captaines, and the ruters 1 Cron. 28.1. of all the substance and possession of the king and of his sōnes with the Euunuches and the mightie and all the men of power vnto Ierusalem, As it were calling an high Court of parlament of all Estates: how greatly dooth this importe that the ex­hortation must needs conteine mater of greatest im­portance, to make the same knowen vnto all his E­states, before God called him out of this world.

But if wee shall searche a little further, into the manner and behauiour of this good King before all his Nobles, ere hee began to vtter these speaches, it is said, 1 Cron. 28.2. that Dauid stoode vp vpon his feet and spoke as followeth, heare ye my bretheren and my people: preparing them all to a reuerent attention to heare that which followeth, and so after some generall [Page] speaches vsed to them all concearning his purpose touching their gouernment: by and by hee directeth his speaches to Salomon his sonne, as the moste honorable person in presence, to mooue them the more to marke his speches, seeing they all knew that Salomon should succeed Dauid in his kingdome.

So that if wee remember all the circumstances of time, place and persons, by whome, to whome, and before whome, with all other accidents before the exhortatiō, we cannot but expect that it wil prooue as godly, as graue, as learned and excellent, as euer proceeded from the mouth of Dauid.

O then consider, seing we haue heard so many nota­ble and heauenly sentences recorded and registred in the holy Scriptures, of Dauid the King and Pro­phet of the Lord. As in the bookes of Samuel, of the Kings, of the Cronicles, but cheifly in the Psalmes and sundry other places, which approue him so graced with all kinde of good gifts for his place and calling, as the like King was neuer in Jsraell (Christe Iesus ex­cepted) how ought these reasons to rouse vp our at­tention to marke that which followeth.

Now let vs heare the exhortation is selfe. ‘And thou Salomon my sonne, knowe thou the God of thy Fa­ther, and serue him with a perfect heart, and a willing minds, &c.’ What mortall man could giue better counsel, concerning the dutie of all degrees in so few speches? In which graue aduice, directing the sāe first vnto Salomon, he doth insinuat thus much in substcāe.

‘O Salomon of all the sonnes that God hath giuen mee, (as I haue had diuers and elder then thy selfe since I came to my kingdome) yet to thee (abooue the rest) haue I borne the greatest looue, and for thee chieflye haue I prayed to my God, that thou mightst succeede mee in my kingdome, wherof al­readie [Page] I haue put thee in possession, and doe pub­liquely pronounce before all my Princes: that it is the will of God so to haue it, and that thou shalt buylde an house 1 Cron. 28.5, 6 for his worship: Now therfore my deare sonne, seing thou art preferred to this hie prerogatiue of Gods only fauour and mere mercie, and that I am going the way of all fleshe, with full assurance to ryse againe to glorie, heare now the last woordes of thy father Dauid, that euer her is lyke to speake to thee in this world being such as tende most for thy honour and comfort, looke thou learn therfore to make good vse of them, euen to knowe and serue the God of thy Father:’ what heart so hard (if it were not of flint) but would haue relented to heare such woordes vttered from so woorthye a Fa­ther, as was annointed the Lords kingly Prophet?

The Introduction into the matter being spoken off, let vs now proceede to intreate more plainly of the exhortation it selfe following, which consisteth of two partes, to knowe and serue God: Dauid saith not to Salomon know thy God only, and goe no further: Marke this▪ knowledge and practice, must ioyne together in a Christian. or serue thy God, and leaue out knoweledge: but knowledge and obedience must bothe ioyne toge­ther, in the true woorship and seruice of God: Be­holde then what heauenly doctrine, for our instructi­on doth lye in the entrance of this exhortatiō, which in foure woordes dooth comprehend the whole substance of christian Religion videlicet, To knowe and serue God, or to serue God according to knowledge, in which shorte sentence this coniunction And is to be noted, and in all such like phrases obserued, for it commonly ioyneth either two vertues or vices together, for the further explaining of the Lords will: As where hee saith, Hee that heareth my woordes and dooh the same I wil liken him to a wise builder▪ and again, Mat. 7.24 [Page] Blessed are they that hear the woord of God and Luke. 11.28. keep it. Again Woe be to them that call euil good Isay. 5.20. and good euil. with a number such like sentences recorded in the Scripture for our warning and instruction.

And if wee marke well the force of Dauids spea­ches, exhorting Salomon to knowe and serue his God, wee shall finde his mynde and meaning thereby, to confute and condemne two sortes of sinners, that should after his tyme ryse vp in the world. Two sortes of sinners reproued

1 All carnal gos­pellers.The former sorte, doe bragge and boaste much of their knowledge in Gods woord, but haue no care to frame their liues therafter, whome wee call Liber­tines or carnall Gospellers.

2 All popish professors.The latter on the other side, take pleasure in do­ing but at no hand as God requireth of them, and such wee call all popish professors ot professors of poperie, who make their owne wills a lawe in Gods woorshippe.

But to lay open both these kynde of sinners to the view of all men, of the former sorte are all such per­sons of what calling soeuer, as will be accounted professors of the Gospell, and perhaps haue it on their tunges endes, but not in their hearts where it should be lodged, A carnall gos­peller described. to rule and refourme their liues therafter. As Dauid vsed Psal. 119.11. for cast your eyes a lit­tle into their proceedings how they cary themselues in their conuersation: and you shall finde some of them common prophaners of the Lords name, and Saboths: some disobedient to their parents and ma­sters, The vnsauerie frutes of manye gospellers. and such as be lawfully plāted ouer them: some are malitious and wickedly minded, some are licen­tious giuen to vncleannes, some are beastly Epicures, delighting only in surfeting and drunkennes, some giuen to their pleasures, stage playes and such like, some are ambitious or vain-glorious persons, some [Page] are verie couetous and mercilesse persons, some are extorting fraudulent persons, some giuen to lying, swearing and blaspheming, some to backbyting, slā ­dering and such lyke, all which make Religion no­thing but table-talke, or vse it as a cloake to couer their filthienes.

But let all such persons knowe and learne thus much, Who are vain gospellers and woorshippers in vaine. that except their liues and conuersation be an­swerable vnto that Gospell which they so much talk of, so as their practise agree with their profession, and bothe be guyded by the rule of Gods word, in vain doe they bragge of the name of Gospellers: Nay the greater shew they make of the same, and the lesse they regard to frame their liues therafter: the greater and more sharp shall be their Iudgements: for so the Lord Iesus him self saith: That Seruant that knowes his masters will and dooth it not Luk. 12.47. hee shall be bea­ten with many strippes, for as without the light of the Gospell of Christ, no man can see how to walke to please God, so vnlesse all men bee as carefull in their liues to followe that light as Dauid Psal. 119.105. did, professe what they please, it is to no purpose: for pure religion and vndefiled, as the Apostle James describeth the same, Iames. 1.27. is to keep a man vnspotted of the world: for not euery one that saith ( Lord, Lord) shall inherit his kingdome, Math. 7.21. but those that withall obey holy will.

It shall be good therfore for euerie christian to fol­low Christs counsaile whilst wee haue the light to walke Iohn. 3.21. & 12.35, 36. after the light, that wee may become the children of light and so with Christ inherit his glory. Thus much at this presēt against all those bad kinde of people, that would be taken for great professors and yet by their liues prophane all religion, practi­sing those things which are vngodly, Good aduice to carnall gos­pellers. their soules and [Page] consciences witnessing the same: to the great disho­nour of almightie God, and the like discredit of his glorious Gospell: besides the daunger of their owne soules, vnto whome I wish from the bottome of my hart (that as they seem religious in shew, and would be so accompted of others) they would become do­ers of the woord Iames. 1.22 and not hearers only, deceiuing their owne soules. Now let vs come to the latter sort of people that haue so great a minde still to be doing and yet refuse to bee guided therein by the light of Gods woord: If a man should aske a deuoted papist what kinde of good woorkes they make most accoūt of, The Papists good woorkes. they will answere, to say and sing masses, for the quick and dead, to go on pilgrimage, creeping to cro­sses, censing of Images, building of monastaries, pray­ing to saints, and for the dead, singing and ringing for soules departed, procuring of popish pardons and in dulgences, with their ouerplus woorkes of superro­gation, to purchase an higher place in heauen for thē selues and their friends: he neither can nor will aun­swere directly that these woorkes are enioyned by the law of God, for they all knowe right well that there is neither commaundement nor example of a­ny such expressed in Gods woord but the flat con­trarie: If one demaunde further then, why they vse them? What opinion Papists holde of their Church & the scriptures. they wil soone reply, by the church comman­dement, which they account to bee aboue the scrip­ture, wherof they holde so base an opinion that to be altogither ignorant therein, they tearme the mother of deuotiō and so the more ignorāt the more deuout.

How wel all these points agree with the Scripture concerning their perticulers, marke what followeth and first touching the Church: we will obserue these foure points chieflie. 4 special points of the Church.

1 First, what the Church is called and whereof it [Page] consits.

2 Secondly, wherupon the Church is compact and builded.

3 Thirdly, by whome and what lawes she must be gouerned.

4 Fourthly, Whether those lawes may bee truely said to be abooue the Church, or the Church aboue them: All which points beeing rightly considered, will plainly decide this troublesome controuersie, betweene vs and the papists, touching the authoritie of the Church.

To come to the first point, what the church is called. the Church is called the house 1 Tim. 3.15. of God the spouse Ephes. 1.22. Reuel. 21.9, 10. of Christ the tem­ple 1 Cor. 3.16. of the holy ghost consisting only of true belee­uing 1 Cor. 3.16. christians in his woord, whome we common­monly call the Church-millitant, to distinguish it, frō the triumphant, and from that house of stoane and timber appointed for the place of Gods woorshippe which then was called the Temple of God.

Shee is also called Catholique or vniuersall, be­cause she containeth the complet number of all faith­full Christians in all ages, and of all callings through out the whole world.

She is also called one, because all her members are of one faith Ephes. 4.4, 5, 6. 1 Cor. 14.33. one religion, one heart and of one minde, to woorship and serue God after one rule, which is his blessed woord.

She is also called holy, Isay. 4.3, 4. Act. 15.9. because she is purified by the bloud of Christ, and ought to be 1 Pet. 1.15. holy as hee her Lord is holy.

She is also called the Piller 1 Tim. 3.15. ground of trueth because shee dooth not onlye professe the trueth but ought to witnes and vpholde the same Ephe. 5.23, 24. so farre as the woord of Christ her hed dooth teach her, either for religion or conuersation.

[Page] 2 Whervpon the Church is buil­ded.To speake of the second point whereuppon the Church is cōpact and builded, the Scripture beareth witnes, that the church is builded vpon the doctrine 1 Pet 2.4, 5. Ephe. 2.20. of the Prophets and Apostles, Christ Jesus being the hed corner storne: for the same scriptures that doe witnes the calling of Abraham: Isac and Iacob and all the rest of his chosen seruants, whome Peeter cal­leth a royall preesthod and kingly nation, 1 Pet. 1.23. & 2.9.regene­rate and renued by the immortall seede of Gods sa­cred woord, those places doe witnes, that the Church of Christ is built on his woord: for otherwise they had not been called.

3 By whome and what lawes the Chruch is to be guided.Concerning the third point, by whome and what lawes the Church is to be ruled, that is very manifest (according to the scripture) by the Lord Iesus and his onlye ordinaunces: for seeing hee alone is her Lord, husband, head, king and Gouernour, preseruer and protectour, vnto whom all Math. 28.18.power in heauen and earth is subiect: It should derogate to much from his honour and glorie, to haue the Church his spouse guided and gouerned by any other lawes and ordi­nances then by his only: Iohn. 10.4.5. & 16.13.14 neither will his chosen heare any other.

4 Whether the Church or scrip­ture must be so­ueraigne.The fourth and last point, which is the maine ground of the whole controuersie, videlicet, whe­ther those lawes and ordinances which Christ hath commended and cōmaunded in his woord, are a­boue the Church, and ought to direct her in all mat­ters touching religion and conuersation, or that the Church is aboue the scripture, and may choppe and chaunge the lawes and ordinances of Christ Iesus at her pleasure.

Sundry reasons that the Church is to be euer di­rected by the scripture.The answer is plaine (by many reasons) that Christ and his ordinances must ouer rule the Church in all Reason. 1 things. The first, if the lawes of Princes ruling by [Page] Iustice, ought to be receiued, professed and practi­sed of all their subiects, much more the Church, ought to bee gouerned by the Lawes of Christ her Lord and king.

Secondly, if the lawes and ordinances giuen by Mo­ses, Reason. 2 who was but a seruant, might not bee abrogate, chopped or chaunged of any mortall creature with­out Deut. 17.26. Gal. 2.10. the displeasure of the Almightie, much lesse then those lawes and ordinances of the Lord Iesus being the chiefe Lord and ruler ouer all.

3 Thirdly, when Christ gaue commission to all his Reason. 3 Apostles to preach and teach all people and nations: hee left them not libertie to preach what they list, their owne traditions or vain inuentions: but what soeuer him selfe before Math. 28.20. had taught and commaunded.

4 Fourthly, if Christ Iesus only be Lord, head and Reason. 4 husband vnto his Church (as none of the aduer­saries dare deny) then it followeth, that hee beeing aboue his Church, (as the head ouer the members) must needs rule ouer her by his owne lawes and or­dinances: The Papist opinion of the church aboue the scripture, quite ouerthrowne. except they holde (against reason and gods law) that the members ought to ouer rule the head, or the wife the husband: & so haue you this grosse o­piniō of the papists, that the authoritie of the church to be aboue the scripture which is the law of Christ her head quite ouerthrowen as deuilish and damna­ble: But the Papists may reply and obiect vnto mee, An obiection. that some lawes and ordināces prescribed by Christ, and expressed in his woord (euen within the com­passe of the new Testament) were soone after ab­rogate and dissolued, therfore those ordinances ex­pressed in the woorde are not perpetuall, and so can­not rule the Church in all ages.

To this I answere and graunt the president, The aunswer. but [Page] deny the consequent, What offices temporary. for the Lord Iesus ordeyned some callings in the Church to be but temporary as Apostles, Prophets and Euangelists, which could not continue in the Church for euer, because they were onelie extraordinarie callinges for the first gathe­ring together of the Church in all kingdomes, after Christs assention: But he ordained other lawes and offices, What kinde perpetuall. to be as standing and perpetuall ordinances for the continuall instructing and gouerning of his Church and chosen people vntil his second comming as appeareth plainly Rom. 12.4.8 1 Cor. 12. Eph. 4.8 13. and therfore may at no hand be altered, chopped or chaunged by any mortall creature, without ma­nifest rebellion against the Lord Iesus.

An other obie­ction.The papists being driuen from the former starting hole, by and by they retyre into an other, and reason thus for the authoritie of the Church: the Church cannot erre, therfore shee must needs bee aboue the Scripture.

Answer. To this may be aunswered, that if it should bee graunted the Church could not erre, yet it follow­eth not, that she were abooue the scripture: vnlesse they holde that the Scripture may erre, which is an absurde most damnable doctrine, that the scriptures giuen 2 Tim. 3.16. by inspiration from God can erre in any point, which were to accuse Gods sonne of error.

But let vs see how trimely they prooue that the Church cannot erre: An other obie­ction. they say God hath promised vnto his church, to send his holy spirit to lead and guide her into all trueth, which he perfourmed when hee sent the holy ghost in Acts. 2.3, 4. clouen tounges immediat­ly afrer Christs assention, vpon his Apostles and cho­sen disciples, therfore the church cannot erre, which they transferre to the Church of Rome, as peculier only vnto her holines.

[Page]So long indeed as the Church is guided by Gods spirit shee cannot erre, because his spirit cannot erre: Answer. but when she is not led by the spirit of God, she can not but erre, for the want of Gods spirit, is the roote of all errors: therfore if they will rightly discearn be­tween these two points and prooue that their church of Rome cannot erre: they must make it plaine, that her doctrine and gouernment is and hath beene alwaies guided by Gods spirit which cannot be iusti­fied, but the quite contrarie in manner following.

That Church which refuseth to be guyded & go­uerned by Gods woorde in all thinges, The first sillo­gisme to prooue the Church of Rome to erre. that church is not euer lead by Gods spirit, and so must needs erre: but the Church of Rome re­fuseth to bee guided and gouerned by Gods worde in many thinges, therfore shee is not al­waies lead by the spirit of God, and so must needes erre.

The first part or maior of this proposition: that the woord and spirit of God are inseperable compa­nions cannot be denided, for the one hath alwaies re­lation to the other: and therfore our Sauiour Christ when hee promised to send his spirit the comforter vnto his Apostles least they should bee deluded by the spirit of error, hee giueth them a sure marke how to know the holy Ghost: When hee cōmeth (saith Christ) hee shall not speake of himself, but whatso­euer hee hath heard Iohn. 14.26 & 16.13, 14. & 17.17. Mat. 28.20. Iohn. 20 31. Marke this. and receiued of mee, that shall hee speake and teach vnto you: for hee is the spirit of trueth, who shall bring vnto your remem­brance whatsoeuer I haue taught and commaun­ded you, and those things are sufficient vnto life e­ternall: so that the spirit of God dooth alwaies ap­peale to the holy scripture for her approbation.

The latter part or minor of this proposition that [Page] the church of Rome must needes erre I proue thus: The second ar­gument. That church which techeth other points of doctrine touching faith and religion, which is not approoued by the holy Scripture, that church must needes erre.

But such a one is the church of Rome: and there­fore shee must needes erre. &c.

The maior part of this proposition is proued be­fore.

The minor or latter part, that the Church of Rome teacheth certaine pointes of faith and Religion, not warranted by Gods woord, is thus prooued.

That Church which teacheth that her authoritie is abooue the Scripture, that she cannot erre in mat­ters of doctrine: that in the Church bee seuen sacra­ments: that prayer to saints and for the dead is law­full: that there is a purging place for sinne after this life, before a man can get into heauen: that to goe on pilgrimage, to pray before Images, and to creep vnto crosses are good woorkes that please God, that men may by the woorkes of superrogation merit an higher place in heauen for them selues and their friends wherof there is no mention in the woord of God: that Church must needes erre in matters of do­ctrine. But such a teacher is the Church of Roome, therefore the church of Rome must needes erre.

The maior part of this proposition hath no war­rant in the woord of God.

The minor is the practise of the church of Rome as no deuoted papist can deny.

Therfore all the former conclusions against the Church of Rome, that shee is not subiect to Gods woord in all things: that she teacheth certain points of faith and religion not warranted by the scripture, that therefore shee is not alwaies led by the spirit of God, that so of necessitie shee must needes erre, is [Page] manifestly prooued, which is more apparant in these pointes, that shee presumeth to preferre her decrees, traditions and authoritie aboue the holy Scripture, as no learned papist can deny.

An other obiection our Aduersaries makes against the authority of these scripture, Obiection. what if a cōtrouersie do aryse say they about the vnderstanding of some place in Scripture, who must then bee iudge thereof but the catholick Church.

I answere not the Church, Answer. but the woord of God still, for if the Scripture be appointed to iudge Iohn. 12.48. vs all at the last day, as our Sauiour Christ dooth testifie, who will deny it to be of force, to iudge all con­trouersies in Religion, yea euen such as spring with in her bowels, Christ and his church, appeale to the scripture. for doe wee not all knowe that albeit Satan alledged scripture in tempting of Christ, yet only by the Scripture the Lord confuted him, Mat. 4. Luk. 4. And so likewise did the the true Apostles, 1 Cor. 15.3, 4. all false Apostles.

We se therfore (by Christs example and his deare Apostles) that the church in all Ages, and in all cau­ses of cotrouersie, did submit her iudgment to the holy Scriptu [...]e, as the Lord more plainly aunswered the Saduces (pleading a deuorse betweene man and wife Deut. 24.1. by Moses permission) and said it was not so from the beginning alleadging the first institution of mariage not to be dissolued by any but the maker Gen. 2.24. & Math. 19.4, 5, 6 by more auntient authoritie of the Scripture: wherby they were all put to silence.

But let vs admit the church to haue power to de­cyde all controuersies, yet the same must euer be in­tended of that communion of Gods Saintes which submit their iudgment vnto the Scriptures: and not to that malignant synagog of satan: (I meane the sup­posed church of Rome) which presumeth to prefer [Page] her decrees and decretalles to the woord written, which Christ hath left as a rule to church, as be­fore hath beene prooued. Mat. 28.20.

That ignorāce of scripture sho­uld be mother of deuotion, is ab­surd.To come to the other pointe which the papistes holde that ignorance of scripture is mother of deuo­tion, so flat repugnant to this rule of Dauid, who wil­leth Salomon to knowe his God, and likewise against the reproofe of the Saduces by our sauiour Iesus who charged them all with manifest errors, because they knew not the holy Scriptures, Math. 22.29.

It must needes be an absurde opinion, as to denie an Infant the mothers milke, and yet holde opinion it should growe the better: for seeing the woord of God is called the very seed of our regeneration, 1 Pet. 1.23. & 2.2. and that pure and sweeter milke wherby we are no­rished vnto life eternall, how is it possible that wee should growe in knowledge, in faith or in repentāce as the Lord requireth, without the right vnderstan­ding therof.

Why Popish preists barre the common reading of the scripture.But if you would know the reasons indeed, why the papists barre the common people from reading of the Scriptures: It is because the knowledge therof would bewray and detect all their wil- [...]rshipings before recyted, to be nothing els but their owne in­uentions, without any warrant from the woord of God, What is vaine woorship. which if all Christians knew to be true, (as be­fore hath been prooued) and that our Sauiour reie­cteth the same, saying to all such that they woorship him in vaine, teaching for doctrine mens precepts. Mat. 15.9. they would not suffer themselues (like blynde men) to be led still blyndefolde which way they please: and heeruppon it commeth why they keepe the Scriptures in a straunge language, that ig­norant people cannot vnderstand the same, and why their seldome popish preachers doe in their sermons [Page] alledge so little Scripture, and so prophane histories, and why they plant ouer the people such popish pus­sles for the moste part, as can hardly read their latin seruice, only to keep them still in ignorance.

Yet doe the papists (to countenance their error) pretend some places of the holy Scripture, An obiection. as that of Peeter, where hee saith, our brother Paul hath writ­ten some things hard to vnderstand, which they that are vnlearned and vnstable, peruert. &c. 2. Pet: 3 16

Whereuppon they gather that because Peeter saith some places of Paules Epistles are hard, therfore the whole body of the scriptures are harde: or be­cause some vnlearned men are vnstable in their waies, therfore all the common people are of that dis­position: otherwise they would not seclude them all from reading the scriptures in their mother tounge.

But to make this more plaine, albeit I might aun­swere Peeter with Peeter, euen in the verse before this place alleadged, that Pauls Epistles and his were both directed to one sorte of people 2 Pet. 3.15. and therfore ought to bee read of them all, or els to what purpose did they write vnto them, yet will I plainly confute their oppinion by other places of the holy Scripture; and that by comparing their doctrine together.

The Papistes teach, that the whole woord of God is hard to vnderstand. Comparisons

But this our kinglie Prophet saith, That the law of the Lord is easie to vnderstand, and giueth wis­dome vnto the simplest.

Psalmes 19.7.8.

Againe, Deut. 6.6, 7. Psalm. 119. Coll. 3.16 Iohn. 5.39. The Papistes dehorte simple People from reading the Scriptures: contrariewise bothe Moyses, Dauid, Paule, and Christe him selfe doo warne all men to search the holy scriptures that so it may dwell plentifullie in them.

[Page]Now let all men iudge that haue the vse of reason, whether it is better to beleeue the papists vpon their bare woord in matters of saluation, Whether to be­leeue papists, or Christ & his Apostles, to be more safe. or the counsaile of Moses, Dauid, Paul and Christ himselfe being con­trarie therunto: as euerie one may see by the former comparisons.

But to make the absurditie of the papists reason, to inhibite lay people the reading of the Scriptures to appeare manifest, because some places therof bee hard to vnderstand, as Peeter sayes of Paules Epistles. It is all one, Marke these comparisons. as if one shoulde affirme, that because there be some bones in a shoulder of mutton, ther­fore it is nothing but bones, and no fleshe thereon at all: or because some places in the riuer be deep, ther­fore all the riuer from head to foot is deepe, and no shallownes to be found therin, which were most ridi­culous to affirme: euen so is this opinion of the pa­pists, that because some places in Scripture be hard, therfore all the whole body of the Scripture is hard, so as lay people may at no hand read them, expresly against the before alleadged woordes of Dauid the Prophet and Christ himselfe, that they are easie to vnderstand, and whosoeuer lookes for eternall life, he must diligently search the holye Scriptures Psal, 19.7. Joh. 5.39. But some papist may obiect that all this sore charge laid vpon them, An obiection to barre simple people the reading of the Scriptures is moste false, for they caused one Gregory Martin of late to translate the new Testament into the english toung, that all sortes of people might read therof, at their pleasure and le [...]sure.

Aunswer. I answere and graunt indeed, that there is such a booke in the english toung, (though not permitted in England) yet my assertion, ( [...] they would haue all men ignorant therin) standeth vnto moouable by [Page] diuers reasons.

1 First in deferring the translation therof so long a time, videlicet, almost 30 yeares her Maiesties prosperous reigne ouer vs, whereby their good will to seeke our saluation dooth slowly appeare, besides the omitting of all the olde Testament.

2 Secondly, by the barbarous obscuritie of the text, which in many places is so darck and difficulte, as the common people can hardlye vnderstand the bare text in english without an Interpreter.

3. Thirdly, by the infinite number of straunge a­notations and interpretations, fetched from all sorts of former wryters how corrupt soeuer, for the stron­ger maintenance of their grosse opinions, against the plaine text of Scripture in moste places as before a­leadged.

4 Fourthly, The councell of Trent forbidding all lay people the reading of the sciptures, who darre read them that would auoyde his curse?

Hauing thus confuted the daungerous errors of both sortes of aduersaries against this holesome coū ­saile of Dauid the king, to knowe and serue God. Let vs now proceede to inquire further, what kinde of God it was, whome Salomon was moued so earnestly to serue, was it the God of the Philistines, or the God of the Amonites Moloch, 1 Sam. 7.3. Iudg. 2.13. 1 king 11.7. or Astaroth: No, no, It was the God of his father, The God of his father, as if Dauid had said vnto him.

‘O Salomon my sonne, the God of thy father Dauid is that onely almightie and eternall God, the crea­tor, gouernour and preseruer of heauen and earth and all things therin, who so tenderly beloued me thy father, that beeing moste vnwoorthie and the least 1 Sam. 16.11 12 13 and youngest of all my bretheren (yet he chose mee to be the king of Jrael to guide and go­uerne [Page] his peculier people) euen then when I follow­ed the Ewes with young, Psal. 78.71. and as a speciall signe ther­of, before I came to the throne and kingdome, did only deliuer mee from a Lyon and a Beare 1 Sam. 17.4.51. but gaue mee also victorie ouer that mightie and mon­strous Gyant Goliath of Gath, that proud boasting vn­circumsized Philistine, who disdainfully defied the whole host of Jsrael, but my God gaue mee strength to cut of his head, therfore know that God, that on­ly good God.’

Againe, this almightie God of heauen and earth hath doone more for thy father then so (for though Saul the last king my predecessor, knew and was en­fourmed by the Prophet Samuel, that God had ap­pointed I should succeed him, I being then his poor sonne and seruant, yet did the seek my vtter distructi­on, (by all meanes possible to preuēt Gods purpose) but the Lord by his prouidence did safelye protecte mee from all manner daungers, (though I was pur­sued from place to place) and in his good time bro­ught mee to this king­dome, and now hath subdued and subiected vnder me, all mine enemies, prolong­ing my reigne to gouern his people full fortie yeeres togither: and hath further graunted my humble re­quest, that thou my sonne Salomon shalt succeede mee in my kingdome, therfore know thou that God that gratious good God.

Again, this almightie God of heauen and earth, hath yet done more for thy father Dauid then all be­fore mentioned, for wheras all mankinde by the fear­full fall of Adam and Eue our first Parents, were iust­ly depriued of all felicitie, and become Satans vassals subiect to all miserie.

If then it so pleased his gratious goodnes, by his couenant of grace, to indent with mankinde, that the [Page] womans seede should Gen. 3.15. crush in peeces the head of the serpent: & afterwards, the Lord declared in more speciall manner to our forefathers Abraham Jsacc and Jacob, that in their seede (as speaking of one) Gen. 12.18. the promised sauiour should proccede: And because the last of these three Patriarchs had twelue sonnes, who were all dispersed into twelue trybes, whereof this great people are sprung as wee see, it further pleased his almightie Maiestie to make it manifest vnto all posterities, out of which trybe the Sauiour shoulde spring, that is to say, from the trybe Gen. 49.10. of Juda, out of which stock 1 Cro. 23.4. my father I say came: yea the Lord hath reuealed and sworne to me thy father, that out of the issue of mine owne bodie, Psal. 89.26, 27 & 132.11. this blessed Me­sias shalbe incarnate who shall saue his people from all their sinnes. In whome I beleeue, (as in mine on­lie Sauiour) Psal. 27.1. & 31.5. and so doe commend my soule into his hands: O my sonne Salomon, knowe thou there­fore that God, that euerlasting good God of thy fa­ther Dauid.

This holy Exhortation beeing giuen to Salomon, to knowe and serue his God, Vnder the per­son of Salomon, the dutie of all degrees is discri­bed. wee are to gather thus much, that vnder his person (as principall) the dutie of all degrees is discrybed: for Dauid speaking to Sa­lomon as cheife, in the presence (as it were of all his Subiects dooth include and insinuare their duties also: that euerie one of them in their place and cal­ling ought diligentlye and faithfullye to learne and knowe to serue this God.

By this rule may some say, you woulde haue all degrees to become Scripture men and to carrie the Bible in their handes to Sermons: but that were a shame, for men of high estate and calling: it is not be­seeming their places and callings to studie the Scrip­tures.

[Page] Aunswer. The answere heer unto is plain and easie, for there is hardly any calling in this world greater then Salo­mon: hee was heire apparant vnto a mightie king and put in possession not his crowne and kingdome, in his fathers lyfe time, and yet his father Dauid giues him in charge, Great men of necessitie must studie the scrip­tures. that Salomon himself should know and serue his God which can neuer rightly be perfourmed, but first of necessitie hee must learn the holie scriptures, which conteine the matter and manner of Gods woorship and all other dutie whatsoeuer.

An other obie­ction.But yet by your leaue (sir) such as be great men of high estate or calling, they may well deferre the stu­die of scripture vntill their olde age: and in the mean time follow their pleasures, and towards their latter and then learn to dye well.

Answer. This vaine excuse, is plainly refelled by Salomons example, who beeing a young prince and but new­ly entred into his kingdome, Young princes and noblemen must studie the scriptures. was euen exhorted by Dauid his father to learne to knowne the Scriptures, as in an other place hee perswadeth all young per­sons by way of a question saying, where withall shall a young-man redresse his wayes, but Psal. 119.9. by guy­ding the same according to Gods woord: the conti­nuall holy meditation whereof, is a sure signe of a blessed man Psalm. 11.2 and 119. wholy as himselfe dooth witnesse.

And Salomon likewise following his good father dooth aduise all estates and callings not to forget to serue their God during their young yeares, before olde age dooth steale vppon them.

Eclesiastes. 12.1.

Thus doe you see all excuses remooued to hinder great men from studying the scriptures euen during their young: To protract the studie of the scriptures most dangerous. and youthfull yeares, whom to deferre vntill their olde age is moste daungerous: for it is but as a dreame for them to dye well, if they haue no [Page] care in the meane space liue wel: or can they at all liue well indeed, and knowe not Gods law the rule of well dooing, or hath any estate a lease of his life to liue vntil olde age? or any good assurance before­hand, that then they shall haue grace to knowe and serue God, hauing all their former yeares reiected the meanes to attaine thereunto in neglecting the studie of the holy Scripture or diligently to frequent holy exercises, oh how sore be such men deluded. An obiection.

But it may be obiected by such a great personage if I should be knowen vnto my superiours, to becōe a studient in the holy scriptures, Answere or to carie the book of God in my handes, I should to much discredit my calling.

Let all great persons consider better of that which followeth: Shall it bring no dishonor vnto their pla­ces, to be seene with prophane bookes of pleasure in their hands, as bookes of loue, poetrie and such like: and shall it procure disgrace to thier persons to hold the holy Bible in their hands? None but care­lesse persons of their saluation will carp at such as studie the scripture. How great an absur­ditie is this, to immagine that the book of Christ Ie­sus (in whome only they looke for saluation) should procure their disgrace amongst their fellow christi­ans: as though it were vnbeseeming great men too knowe the miserie of their redemption, or how they should serue their blessed Redemer, which no calling will carpe at, but such gracelesse persons as haue no care nor conscience at all of their owne saluation.

And truely if great men were well acquainted with such excellent matters and variable chaunge thereof, The Holy scrip­turee before all other writings for excellent matter, and vari­tie therof. as is plentifully expressed in the holye scriptures, of what point soeuer they woulde bee resolued, either touching this world or the world to cōe: they would preferre the studie therof to all other pleasures and so dayly seuer and sequester them selues for one hower [Page] at the least, at morne, noone or night, to meditate & contemplate the holy woord of God.

1 Of the vse and end of all things created.For first, if they would know the course & creatiō of all things created within the compasse of mans capa­citie, with the right vse and end of euerie thing, the first booke of Moses called Genesis, with that of Sa­lomon called Eccle: will satisfie them fully therin.

2 Of the most ancient law & ma­ner of gouermēt.If they would be acquainted with auntient lawes and statutes, how and by what ordinances the most auntient fore-fathers were guyded and gouerned, either touching Religion or conuersation: The first fiue books of Moses set down in the bible doe plenti­fully intreat of all such speciall matter as cannot but delight the Reader very much.

3 Of ancient his­tories, how gods seruauntes haue bene most stran­gely protected.If they take pleasure in reading fine histories, how the Seruants of God from time to time haue been most straungely protected and preserued, and that in greatest and imminent daungers, by the almightie power and prouidence of God: the whole bodie of the Scripture is full of such examples: namely the books of Hester, Nehimiath, Esra, Ruth & such like.

4 How God in olde time, did o­uerthrowe his e­nemies.If they would vnderstand the course and successe of all the Lords battels in former ages before Christ his birth, how ouer hee defended their cause and quarrell that put their trust in him, and on the other side discomfited, their enemies when they thought them selues most sure to preuaile: let them ouer read the bookes of Exodus, Joshua, Judges Samuel both the Kings and Cronicles, and they will confesse they neuer heard the like.

5 Why in all a­ges, Countries & Kingdomes haue bene subuerted.If they desire to see and view why Cuntries and kingdomes were subuerted in olde time and knowe the secrets of many hid misteries heertofore reueled▪ let thē peruse the bookes of all the ptophets with the [Page] reuelation of S John, and they will satisfie their minds in those points, and further of the comming & reign of Antechriste the arch-enemie of Christe and all faithfull Christians.

6 The difference between heuenly and earthly wis­dome.If their mindes bee eleuate to contemplate hea­uenly thinges, or to see into the secrets of Nature and grace, what difference there is betweene that wisdōe which comes from aboue, and that which riseth from humain reason and where in all distresses to seek and finde comfort, let them with all diligence reade and consider the bookes of Job, the Psalmes, the Prouerbs of Salomon and Paul to the Romanes, which will con­tent them fully in those points.

7 Of the incom­parable Historye of our sauiour Christ his birth, doctrine, life and miracles.If they take pleasure in the historie of Christ to search and finde out the whole course of his lyfe, do­ctrine and miracles, as of the manner of his conception, birth and bringing vp, with the manifolde trourbles, tortures and torments which hee indured for our saluation, and to become a perfect paterne of patience and obedience to all posterities, let them with all reuerence muse and meditate vppon the foure E­uangelistes, which do most plentifully intreat therof.

8 Of the vertue of Christs death, resurrection and assention.Lastely, if they would gladly knowe the vertue and power of the Lord Iesus his death, resurection and assention, how hee conquered satan, death, hell and damnation, satisfied Gods iustice, pacified his wrath, and reconciled vs into his lost fauour to bee made inheritours of his eternall kingdome, and how wee are made pertakers of the same: what diffe­rence there is betweene the law and grace, faith and good woorkes, merits and mercie, this mortall lyfe and that blessed life to come, and what good men haue suffered for Gods causes: let them reuoule with all care and conscience, the acts of the Apostles and all the epistles of Paul, Peeter, James & John with the rest, [Page] and they shall gaine such encrease of knowledge in heauenly misteries as they would not forgoe, for all the pleasures and treasures in this life.

But if some great men (for all that hath been said) will not bee aduised to studie the Scriptures, let all such knowe from the mouth of Christe Iesus (how great soeuer they bee) that who soeuer is ashamed to professe him and his comfortable Gospell in this wretched world Mar. 8.38. Luke. 9.26. of those persons will the Lord Iesus be then ashamed, when they shall appeare be­fore his heauenly father in his celestiall kingdome: which wil bring more grief to their soules at that day then they haue had pleasure in their life before.

Hauing laboured all this while as it were, to pre­pare the way to the seruice of God, let vs now come to the substance therof, what the seruice of God is, and of whome to be perfourmed. what it is rightly to worship and serue God, and how it must bee perfourmed of all both generally as wee be Christians and perticu­lerly in our places and callings.

To returne therefore vnto our Text, Dauid the king exhorteth all men to know and serue God, but the way how it must be perfourmed, hee discribeth more plainly in other places, namely in the 119 Psal. videlicet according to the Lords owne commaunde­ments declared in his law, How to know and serue God. which Salomon tearmeth the summe of mans dutie Eccle. 12.13. O then let vs striue by all meanes possible: first to learn and know these holy commaundements with the true science and meaning of euerie one, and afterwardes to put them in daylie practise, as wee desire to please the Lord God.

The sum of the two tables o the law.The ten Commaundements of the Almightie, which hee gaue to Moses in Tables of stone, is com­monly called the law of the Lord, because they com­prehend that moste holy and perfect rule of rightu­ousnes, [Page] which himself prescrided for vs to obserue, bothe in that dutie due to his Maiestie, conteined in the foure first Commaundements, and in our ordinarie dealing and proceeding one with an other, as we are all bretheren in Christ, and fellowe members of his misticall bodie, which is briefly expressed in the last six Commaundements.

To runne therefore speedilie ouer all the Com­maundements of bothe Tables, The first Table conteineth that seruice due to God himself▪ (for I doe not stand fullye dilate fully of them) in the former table which specially concerneth that seruice or woorshippe due vnto God: wee haue to obserue foure speciall points according to the foure formost Commaundements. 1 The first dooth expresse what God only is to bee worshiped, and the reason to mooue vs thervnto.

2 The second, with what kinde of woorshippe he will be pleased.

3 The thirde, how and after what maner it must be doone.

4 The fourth, of the time and day when the Lord will haue his woorship & seruice vsually performed.

Now let vs a little consider in perticulers, of eue­rie one of these holy Comaundements: In the first, it is said, God spake these woords and said, I am thy Lord thy God which brought thee of Egipt &c.

1 Commaund. Thou shalt haue no other Gods but mee &c. In these few woords, hee plainlye expresseth whom hee will haue woorshiped, that is him selfe alone, Why God only is to be worshi­ped. (secluding all other in heauen and in earth) and the reason is ad­ded because hee onlye brought vs out of bondage, which by Egipt is ment, from sprituall thrall dome of Satan and sinne by the only meanes of Iesus Christ.

The second Commaundemet. Thou shalt not make to thy self any grauen Image &c. In this Commaun­dement, God dooth not only forbid all manner false [Page] woorship contrarie to his wil, 2 Commaunde­ment, that God onelye is to bee worshiped after his woord. but threatneth a heuy iudgement to such, whome hee tearmeth haters of his Maiestie, but hee further discribeth the sub­stance of that woorship which hee repuireth, that is to say to keep his Commaundements: calling those persons such onlye as looue him, with promise to shew great mercies vnto them.

3 Commaund: That wee must woorship God, with entire affe­ction.The third Commaundement, Thou shalt not take the name of the Lord thy God in vain. &c. In this Commaundement the manner of Gods woorship is de­scribed, that is to say, not vainly, coldely, dissēblingly or prophanely: but truely, zealously, simply, and sin­cerely, according to his owne prescribed ordinances, which is heere included, though not expressed: for as the commaunding of any vertue excludeth euer the contrarie vice, so the forbiding of any vice doth euer require the contrarie vertue, as in this place.

4 Commaund: Of the set time when God will be worshiped.The fourth Commaundement, Remember thou keepe holy the Sabaoth day, in this Commaundement, the Lord appointeth one day in euerie weeke, to be wholy dedicate vnto his seruice, In which wee must cease from our vsuall labours: the vse wherof is still obserued, though the day was altered vpon iust oc­casion, and chaunged from Saturday vntill Sunday, which is more truely called the Lords day by the first Christians, Math. 28.1. 1 Cor. 16.2. Reuel. 1.10. because as that day Christe rose from his graue: But because this holy-daye is so much prophayned of all sortes of people: which of all other Commaundements is moste necessarielye enioyned to bee kept holy: by this woord Remember and the Lords owne Example, not that it is greater then any of the former, but beeing rightlye san­ctified of all, it dooth make vs more fit to keepe all the rest, and so becommeth a sure signe and seale of sanctification [...]d. 31.13, 14. betweene God and vs, therefore I [Page] will more plainely describe the very right vse of all the Lords Sabaoths.

Jsay in the 58, Chapter of his prophesie, describeth briefly the right obseruation therof in these woords, speaking as it were in the person of God: If thou turne away thy foote vppon my Sabaothes Isay. 58.13, 14. from dooing thine owne will one mine holy day, and call the Sabaoth a delight to consecrate it as glorious to the Lord, and shalt honor him, The right vse of euery saboth. not dooing his owne waies, not seeking thine owne will, not speaking a vaine woord, then shalt thou delight in the Lord &c.

By these few woordes wee may plainly perceiue two necessarie points to be obserued in the right vse of euerie Sabaoth. The former, Two necessary pointes, in obser­uing everye sa­both. that wee lay aside as that day all our owne wills, woords and woorkes, as the Lord commaundeth: The latter, that we vsually frequent the Lords Sanctuaries and there reuerently woorshippe and serue him as he enioyneth vs. That is to say, to call vppon his name, to heare his woord preached, to perticipate his sacraments, to sing the Lords prayses, and to perfourme such other christian duties as shalbe publiquely enioined of all: and in the meane space, to muse & meditate of that which hath been heard, to talke and conferre of it one with an other, to visit the sick, to comfort the comfortles, to releiue the oppressed, and such like: But our olde enemie satan (who enuyeth our welfare abooue all measure) knowing the Lords day to be our market day for the food of our soules, How satan la­boureth to pro­phane the saboth & to hinder our saluation, all he can. dooth labour to hin­der it all that hee can, partly by planting insufficient and vngodly pastors & preachers ouer Gods people, such as either lack skil or goodwil to doe their duties in due reason, and partlye by making the woord vn­profitable in the hearts of the hearers, (thouhh wan­dering [Page] by thoughts) or keeping the people other­wise occupied, that they should not heare the woord at all, and so dooth lull bothe sortes in the cradle of securitie to their endlesse distruction, except they repent and forsake such waies in time.

In regarde wherof, how expedient it is, for all such as looue God and long for saluation to obserue the counsaile which Salomon giueth, videlicet, when they enter into the Lords house Eccles. 4.7. to look vnto their feet &c. wherby our affections are vnderstood, so that aswel the Minister is fore warned to become (as Paul saith) 1 Cor. 4 12. How to cary our selues in Gods house. a faithfull dispence of the Lords se­crets, as the people to harke and marke what is spo­ken, to refourme their Religion and liues thereafter that so their indeuours may not be in vaine but the Lord our redeemer glorified in bothe.

For their better prepararion to sanctifie each Lords day, it shall be good therefore for euerie one priuately before publique prayer time, How to prepare our selues to Gods woorship. to call vpon God in their owne seceret chabers for grace & dire­ction, to examin their owne hearts in what case they stand, that wherin soeuer they finde their own wāts, the may vse all holy means to be furthered & strēgth­ned in the true feare and seruice of the Lord, which if euerie Christian would duely obserue, before they went to heare the woorde of God preached, then should they be sure to profit thereby▪ for there was neuer anye that euer soughte the Lord with their whole heart, & begged grace of his goodnes to that end, whome wee read to haue been sent away emp­tie.

To come now to the second Table, which con­cernes our dutie one to an other, as fellow members of that misticall bodie wherof Christ Iesus is the hed there be six cōmaundements belonging therunto.

[Page] 5 Commaund.The first whereof, which is the fift in number, dooth knit vs altogither in one corporation, the ma­gistrate to rule, and the people to obey, as the Lord requireth.

6 Commaund.The sixt, dooth teach vs how wee ought to liue peaceably, and to preserue one an others life.

7 Commaund.The seuenth, how to keep the mariage bed vnde­filed.

8 Commaund.The eight, that in no wise we defraude our neighbour of his goods.

9 commaund.The ninth, that wee impare not our neighbours good name.

10 Commaund.The tenth and last, that euerie persone (of what degree soeuer) content him selfe with his estate.

But to speak something more of these latter Com­maundements (as of the former) the first, which is the fift in number, Honor thy Father and thy mother, The true sence of the fift Com­maundement. that thy dayes may bee long &c. In this Commaunde­ment albeit the dutie of all inferiours to their supe­riours, bee speciallye ment in this woord honor, yet the like dutie of all superiors vnto their inferiours, is likewise conteined vnder these woordes of father and mother, that is to say, of Magistrates to gouern, of Ministers to preach, of Parents to teach, and of masters to instruct their charge and familye in the feare of God: Then shall bothe the Church and common welth florish and euery one prosper in his place and calling, as the Lord promiseth in his commaun­dement.

The true mea­ning of the 6. Commaund.The sixt Commaundement, Thou shalt doe no mur­der. In this Commaundement is forbidden all man­ner violence il-wil or purpose to hurt our neighbor, and requireth vnitie and amitie, to abound in all per­sons.

[Page]The seuenth, Thou shalt not commit adulterie, this commaundement inhibiteth not onlye the acte of a­dulterie it self but also all inordinate lusts tending to that end, (especially in maried persons) and chargeth each one to keep his owne bodie chast for the Lord. or to vse that lawfull meanes of mariage, which him selfe hath ordeined for auoyding of sinne.

The true mea­ninge of the 8. Commaun.The eight, Thou shalt not steale, this commaunde­ment, abandoneth all vniust, false and fraudulent deling, from amongst all men, and requireth all iuste and vpright proceeding amongst all degrees and per­sons to the common benefit one of another.

The true mea­ning of the 9. Commaund.The ninth, Thou shalt not beare false witnes against thy Teighbour: this commaundement, not onlye ex­cludeth all false othes, and detracting one another, but enioyneth on the contrarie a tender regarde to maintain and defend each one an others good name.

The true mea­ning of the 10. Com.The tenth, Thou shalt not couet thy neighbours house. this commaundement forbideth all couetous desire to haue any thing that belongs to our neighbour, (albeit wee meane to pay truely for it) except the partie be willing to part with it, which plainlye dis­cribeth before our eyes, the perfect patterne of a true Christian, videlicet, so contentedly to liue in his estate and calling (how meane so euer) that hee hath no desire to haue the same better din respect of outward things, but euer to referre his will to the Lords.

Hauing thus briefly discoursed ouer the generall dutie of all manner christians so farre as the lawe re­quireth at their hands, which euerie one ought to put in practise according to the counsaile of our kingly prophet, know and serue God, it followeth now by the same rule also to describe the dutie of all manner persons, in their perticuler places and callings, and to exhort euerie one thereunto.

[Page] The Prince his dutie.Art thou a Prince or Potentate in this world, as mightie in power as Dauid or Salomon knowe what thy God requireth of thee in thy place and calling, that thou professe and preferre true Religion, as the same is prescribed in the woorde of God, and to pro­cure so much as in thee lyeth, that all thy people af­may learne the same, and specially to serue God there­ter, that he may blesse thee in all thy waies.

The magist­rates duty.Art thou a Magistrate in high auctoritie vnder the Prince? know what thy God requireth of thee: that thou beate downe all sinne & wilful sinners Rom. 13.1.6. and that thou giue countenance to good men and godlines, looke therfore thou serue God therafter.

The noble man duty.Art thou a noble man of great estate or calling, knowe what thy God requireth of thee, that thou go before others in godlines & that vertue, thou liue within the compasse of thy calling, that thou be mo­derate in dyet, pleasures and apparrell, that thou be­come a good benefactor to the Church and cōmon­wealth, looke therfore thou serue God heerafter.

The Iudge his duty.Art thou a Iudge in causes and controuersies, to giue equall doome between partie and partie, know what thy God requireth of thee, that thou heare in­differently all mens causes. that thine heart & hands be free from all brybes, that thou be cleane from par­tiall affections, of looue or hatred, that the feare of God be euer before thine eyes, that thou haue no re­spect of persons, that thy iudgement stand with iu­stice and equitie, looke therfore thou serue God in this sorte, that he may maintaine thee to doe him much seruice.

The Iustice of p [...]ace duty.Art thou a Iustice of peace or quorum, knowe what thy God requireth of thee, that thou punish all peace breakers and vagrant persons with all others that liue disorderlie, looke therfore thou doe so in­deed, [Page] and seeke to serue God dayly more and more.

The man in cre­dit his dutie.Art thou in credit or countenance any way, know what thy God requireth of thee, that thou liue soberly without vainglory, that thou euer pittie all poore sutors, that thou fauour and further their good dis­patch, looke therfore thou serue God accordingly.

The Maior and Sheriffs dutie.Art thou a maior, Sheriffe, Alderman, or other hed officer in Citie or Cuntrie, know what thy God requireth of thee, that thou haue speciall care and re­garde to the common benefite of that corporation where thou art planted, that thou banish roges and all such persōs as liue in idlenes, gaming or such like, that thou comfort and cherish all such good mem­bers, as beeing but poore seeke to liue iustlye vppon their owne trauell in some lawful calling, looke therfore thou serue God therafter,

The Ministers dutie.Art thou a Minister and haste a charge of soules, knowe what thy God requireth of thee, that thou haue no moe Church-charges then thou canst well discharge, that thou be apt 1 Timo. 3.2. 2. Timo. 4.2. able and wel-willing to preach and teach Gods woord vnto them, that thou 1 Peet. 5.2.3. perfourme the same duely and truely, that thy life be answerable Mat. 5.16. vnto thy doctrine, looke therfore thou serue God in this sorte, for feare of the 1 Cor. 9.16. The Land-Lord h [...]s dutie. woe if thou faint or fall therin.

Art thou a land-Lord and hast Tenants vnder thee, know what thy God requireth of thee, that thou re­member both thou and they are bought bothe with one price, and that with God there is no respect of persons, that hee detesteteth all violence and oppre­ssion. and appointeth each one to liue in his calling, looke therfore thou giue them no cause to complane least thou and thine doe smart for the same: seeke therfore to serue God after these rules.

A [...] thou a rich man that hath this worlds good, [Page] knowe what thy God requireth of thee, that thou re­member to bee 1 Tim. 6.17, 18 rich in good woorkes, to releiue the poore, the fatherlesse and widowes, to help poos schollers, prisoners ct such like, looke therfore thou serue God in this sorte, so shall thy treasure increase in heaun.

The Lawyers dutie.Art thou a lawyer and pleadest mens causes, know what thy God requireth of thee, that thou doe not bolster vp naughtie matters, neither yet pleade wil­fully against cōscience: that thou faint not at any time to pleade right and iustice, as well for the poore that hath no fees to pay, as for the rich who filleth the pursse, that thou deale faithfully in all mens causes, & tell them truely the state of their case at first, as at the last so uere as thou canst, O looke thou serue God af­ter this manner, so shalt thou haue fauour with him and all good men.

The Marchant his dutie.Art thou a Merchant, a Mercer or such like, know what thy God requireth of thee, that thou deal with sound and substantiall wares, and part with the same at a reasonable price: that thou buy and sell without othes or lying, & in all thy dealings vse true waights and measures: O then be careful to serue God in this sorte, that hee may prosper thy lawfull indeuours.

The Father & masters dutie.Art thou a Master, a father or housholder, knowe what thy God, requireth of thee, that thou traine vp thy seruants, children and prētises in the true know­ledge and feare God: looke then thou serue God and become carefull.

The married mans dutie.Art thou a marryed man of what calling soeuer, knowe what thy God requireth of thee: that thou learne of Christ the head of his Church Ephs. 5.25, 26, 33. to norish and cherish, to guyde and gouerne thy wife in his feare, and euer beare with her as the weaker vessell, looke therefore thou serne God after this manner.

[Page] The wiues dutieArt thou a wife of what degree soeuer, knowe what thy God requireth of thee, that thou learne of the Church, as the Church dooth to Christe, Ephes, 5.22, 23.34. to submit thy self to thy husband in all thinges, to bee guyded as hee will in all lawfull thinges, that thou loue and obey him as thy head and husband, looke therfore thou serue God as hee commaundeth thee.

The Artificers dutie.Art thou a trades-man, artificer or such like, know what thy God requireth of thee, that thou make good stuffe without fraude or couin: that it, tend more to proffite then pride, and that thou doe not ouerprize it in selling, to abuse the simplicitie of the buyer, looke therfore to serue God faithfully.

The schoolema­sters dutie.Art thou a Schole-master, and hast charge of youth, know what thy God requireth of thee, not to traine them vp with prophane fables, but in such knowe­ledge as tendes to godlynes, looke then thou serue God thereafter.

The poormans dutie,Art thou a poore man or day-taile laborer, knowe what thy God requireth of thee, that thou bee well content with thy calling, that thou labour faithfulie, in thy woork, and vse not to loyter in thy masters ab­sence, looke therfore thou serue God as he enioineth thee.

The seruants dutie.Art thou a seruant, an aprentice or such like, know what thy God requireth of thee, that thou purlome not thy masters goods or wares, nor deale vniustlie in thine accompts, that thou seeke not to please him only in presence but The vnmaried per [...]ons dutie 1 Cor. 6 15.16.20. as well in absence serue him faithfully, look therfore thou serue God in this sorte.

Art thou a single man or woman, know what thy God requireth of thee, that thou keep thy bodye as his holy temple Ephes. 6.5.7.8. that thou abstaine from all fornication, and auoide all tempting occassions therunto, or els vse the lawful means of mariage Hebr. 13.4. as a reme­die [Page] against sinne and all sinfull motions, looke ther­fore in any case thou seeke and serue God after his rule, that hee may blesse thy lawfull desires.

The vsurers du­tie.Art thou an vsurer or wicked oppressor, knowe what thy God requireth of thee, to make restitution and forsake all thy sinners, to become a new man out of hand Amos. 6.3. Eccle. 5.7. and not to deferre the same any longer, least the Lords wrath fall suddainly vppon thee, oh then looke thou serue God diligently heerafter.

Hauing thus briefly posted ouer the seuerall dutie of euerie person, in his perticuler place and calling, let vs now come to speake of that other point touch­ing the manner of Gods woorshippe, with what a­ffections hee is to be serued: The second part with what affe­ctions God is to be woorshiped which beeing duely and deeply considered, will bring no small instruction & comfort, for the Lord being of a spirituall substance, eternall, infinite, almightie and mercifull, a hater of sinne, and louer of goodnes, moste wise, moste iust, most holy and righteous, out of whose fulnes we all receiue that measure of grace which wee haue to doe good: hee cannot away to be otherwise serued, then best agreeth with his owne nature, that is to bee woorshiped Iohn 4.24. in spirit and trueth, and as Dauid saith heare with a perfect heart and a willing minde: not with a peeuish, peruerse or partial heart, or with a wicked, wilful and wayward minde, but with a per­fect heart and a willing minde: as that fourme and manner of faithful seruice where withall hee is only delighted.

The heart of man, Two fit similes. is fitly compared to the root of a tree, which beeing sound dooth nourish the bran­ches, and bring foorth sound frute: It is also likened to the head of a fountain, which beeing sweet, doth send Soorth wholsom and sweet water, but either of them beeing corrupted, doe bring foorth the con­trarie: [Page] Euen such is the heart Gen. 6.5. and minde of man; by nature, (as wee all lye corrupted in Adam) till we be renued and regenerate by grace, and therfore as Christ saith, can bring forth no goodnes Mat. 7.18. naturally, for out of the heart proceedeth euill thoughts, adul­teries, fornications, murthers, thefts, Mark. 7.21, 22. couetousnes, wickednes, deceit, vncleannes, a wicked eye, back­byting, pride and foolishnes.

But the heart and minde of man, being purged and purified by faith Acts. 15.9. in Christ, must of force then bring foorth contrarie frute, as looue, ioy, peace, long su­ffering, gentlenes, goodnes, faith, meeknes, tempe­rance as S Paul witnesseth Gal, 5.22.23.

Out of that which hath been said, I conclude thus much that the heart of man, The seuerall properties of the hart & minde. is as it were the very root and fountaine to carrie and conuey all his affe­ctions to good or euill which way it lusteth, and the minde being likewise the life of the soule, to giue life and strength to the sencible parts, powers and facul­ties of soule and bodie, to prosecute that which the heart moste affects: Keepe thy hart dilligently. which beeing duely obserued of all the counsail that Salomon prescribeth in the pro­uerbs, is very profitable and moste needfull, to keep our hearts with all diligence, because out of them springeth life. Pro. 4.23, & to serue the Lord with our whole heart, minde, soule and strength Duet. 6.5. & as we are enioyned in many other places of the holy Scrip­ture.

Psal. 119.And wheras Dauid teacheth that we must serue God with a perfect heart, & a willing minde, which secludeth a double & dissembling heart, with a foo­lish feyned & froward minde, The papists & carnal gospellers reproued again. heerby again the temporising papists and carnall gospellers are both very plainly and roundly reprooued: for would any of the papists come to our Church (but the woord preched [Page] would root out their errors) were not the danger of law to compell them, or that they cory fauour with superiour Magistrates in hope of credit, Temporizing papists cannot serue God. preferment or such like, & so long, their consciences must needs giue euidence against them, that they cannot please God, for they doe not serue him with a perfect heart and a willing minde.

Againe, all such gospellers, as make a faire shew in comming to the Church, and yet while the woord is read and preached, are tatling and talking, wagging and walking or haue their mindes otherwise occupi­ed, some about their farmes, Carnall Gospel­lers cannot please God. some about their oxen and some about their pleasures or sōe like prophanes doe these men serue God with a perfect heart and a willing minde: there conciences cry out to the con­trarie and so long sure they cannot please God.

Oh then in any case let vs take heed, that wee doe not become mockers of God, to woorship him with our bodies, when our soules are farre from him, Who mocke God we honour him with our tounges, when our hearts wā ­der from him: to serue him in part, some peece of the Sabaoth, and to serue sinne and satan the rest: for God will not be mocked, hee is euer iealous of his owne glorie, Gal. 6.7. who will either haue the whole day or no part thereof, hee will haue the whole bodie and soule or no part of them: he wil be woorshiped with a perfect heart and a willing mind, or els not at all.

For if any of vs all had a seruant that were an idle fellow, forslowed his busines, How wee would vse a bad seruant mynded other mat­ters, or went to his woorke like a bear to the stake, full sore against his wil: would wee be pleased with his seruice, and not rather set him packing out of our dores.

Oh then let vs learne to become wise-harted, to iudge our selues in time, that except wee all amend, [Page] our wants, and cast away our coldenes a careles­nes in Gods seruice, Let vs iudge our selues in time. and seeke to obey him faithfullie and redely as hee commaundeth euen from the bot­tome of our hearts and soules, wee are vnworthy the name of his seruants or to continue in his blessed ser­uice, for not euerie one that saith Lord Lord, shall in­herit his kingdome, but hee that withall Math. 7.21 obeyeth his commaundements as hee requireth.

Now let vs proceede to speak a little of those no­table reasons, Three reasons to mooue vs to serue god. which Daniel here vseth to perswade Salomon to serue his God, which are three in number euerie one more forcible to moue then other.

The first is taken from the naturall insight, know­ledge and vnderstanding of the Almightie: that hee searcheth all hearts, and vnderstandeth all the ima­ginations of thoughts, which points beeing euer in our remembrance, The first reason to serue God. will make vs hence foorth more watchfull to looke to oar waies, both to forsake that which is ill, and faithfullye to followe that which is good: For what seruant (though neuer so bad) that hee serueth such a wise master, as will not only call him to account, how he hath wrought and done his busines, What will make a loyterer labour but will further haue such a watching eye into his continuall labours, as if hee should but loy­ter but one houre, shoulde take him tardie, would not such a master make him stirre his stumps, if hee either regarded to please him at all, or hoped in the end to be payed for his paines, how could it bee o­therwise?

Why all shoulde serue God.Then I besecch you, let mee once againe exhort euerie person, from the highest to the lowest, from the best to the worste, to walke more vprightlye in their places and callings seing they professe to serue that God who searcheth all secrets, and will one day call them to make account how they haue vsed or abused [Page] his talents.

If those couetous cormerants that scrape & scratch this earthly pelfe togither, by hooke and crooke, Why couetous men should re­pent. right or wrong, they care not how so they can catche it, could remēber thus much, that the Lord God seeth all their ill dealings and will one day call them to ac­count for the same, they would not stil wilfully pro­uoke his wrath towards them by offending his maie­stie, O then let this reason mooue them to repen­tance.

If those carnall minded men, Why drunk [...] should repent. that giue them selues to surfeting and drunkennes, to whordome and vn­cleannes, would call to remembrance that the Lord God seeth all their waies, and will one day call them to account for the same, it would make them leaue all manner of filthines: O then let this reason &c.

If the wrangling Lawyers or other pettie foggers that abuse good lawes and godly Gouernours, Why wrangling lawyers shoulde repeat. by bearing and bolstring vp bad men and causes should consider thus much that the Lord God seeth the pro­ceedings, and will one day call them to account for the same, they would forsake all such euil waies: O then &c,

If the seceret vndermyning vsurer, Why vsurers should repent. and all such coos­ning deceitfull crafts-mē, should wiselye forethinke that how closlye so euer they conuey their craftines, from the eyes of good-men, yet they cannot hyde the same from the Lord, but hee thorowly seeth and searcheth the same, & will one day call them to make their accounts: they would then foorth with gaue o­uer such wickednes: O then &c.

If all Church papists who carry to faces vnder one hood, Why church-pa­pists should re­pent. should meditate thus much with them selues that albeit they dissemble and cloke their hippocri­sie neuer so cunningly from the eyes of the Lord, yet [Page] the God of heauen that hateth all hipocrisie he seeth and will search the secrets of their consciences, and will one day call them to account for the same: O then. &c. And wheras Dauid saith the Lord search­eth all hearts, noating as well the good as the bad, of of what calling, cuntrey or condition soeuer Gen. 1.26.37 Psal. 44.9.10.11. be­cause he onely made the heart of man, let euerie chri­stian learne thus much therby, that in all their waies they walk so vprightly, Why wee all should repent. as all their thoughts, woords and woorks may be euer framed after Gods wil: that when they shall lay open the secrets of all men, their consciences in that day may not accuse them.

O then set this reason mooue them to repentance.

The second rea­son to moue vs to serue God.Now let vs come to the second reason, which Da­uid vseth to make vs serue God, which is drawē from the blessing that shall ensue therof: Jf thou seeke God hee will be found of thee, wheerin wee haue to learne these two lessons.

First, what it is to finde God.

[...]wo good pointsSecondly, the way and meanes how we may finde him.

Touching the former, (though it be set downe by Dauid in the latter places) yet seeing it is a speciall reason to mooue vs to seeke God, Why I place fin­ding before see­king. and moued in o­ther places to go before as in 130. Psalme verse 4, where it it is said, with the Lord is mercie, that hee may be feared, planting mercie before as the cause of true feare.

The first pointe, what it is to find God.I will therefore speake firste of that excellent ble­ssing what it is to finde God, which in a woord is to finde all the treasures in heauen and in earth, & not only to fynde them, but also to enioy them for euer more.

For when as the Lord created heauen and earth, & all thinges therin for the vse of man, to take and vse [Page] them at his will and pleasure, yea more, to guyde and gouerne them as their souerain Lord when nee was falne from his first integritie. Then how much more doth the right vse of them appertain vnto vs, when wee are reconcyled into Gods fauour, and desire to seeke to finde the Lord Iesus.

Doost thou not want wit or wisdome to guyde thy self aright in the duties of thy calling, Where wisdome is to be found. all the tre­sures of vnderstanding, wit or wisdōe remaine in the Lord, therfore if thou finde him, thou canst want no wisdome.

Art thou sick, poore or any way distressed in soule or bodie, all health, wealth, Where to finde health. &c. and welfare are resident in God therfore if thou finde him thou canst lack no­thing that is good.

Doe thine enemies pursue and persecute thy soule, all power is the Lords in Mat. 28.18. Col. 2.15. Where to finde safetie against al enemies. heauen and in earth, he hath subdued satan, sinne, death and damnation: therfore if thou finde him thou canst wāt no strēgth to conquer all thine enemies, be they neuer so many malitious or mightie.

Doth thy conscience oppresse thee with the weight of thy sinners, the Lord hath nayled them faste vnto his crosse Col. 2.14. and fully satisfied his farhers iustice for them, therfore if thou finde him, thy sinnes shall not torment thee.

Wouldest thou gladly haue life euerlasting and be pertaker of the ioyes of heauen? Where saluation is to be found. Christ Iesus thy saui­our hath purchased & prepared heauen for thee and all his redeemed, therfore if thou finde him thou fin­dest saluation.

Thou canst not name any thing needful in heauen or in earth, belonging to this life or the life to come, but the same is in Christ most plentifully for in him (as the Scripture saith) all Col. 1.19. fulnes dooth dwell: [Page] Therfore to finde him, is to finde all treasures in hea­uen and in earth.

Seeing therfore all true ioy and felicitie is solelye and wholely to be found in Christ Iesus, The 3 point how to finde God and that no man can compasse or cōprehend the same, but such only (as know and finde him) let vs now come too to speak of that matter which is the second pointe heere to bee handled without the which (whatsoe­uer hath been said) all is in vaine and cannot profite vs.

A fit simile.As for example, if I knowe certainly that in such a word an infinite made of money were hidde, if the owner therof would giue it vnto mee, yet if by no meanes I could finde the same, what should the gift of such a tresure profit me? if it were of value to pur­chase a kingdome nothing at all: so standeth the case, betweene Christe and vs, Though I knowe neuer so well and certainly, that all kinde of treasure is permi­nent in him, and doe belong to such as can finde him yet if can by no meanes finde him what shall the vn­derstanding heer of profit mee? nothing at all.

Oh then in Gods name giue heed to that which fol­loweth and lay it vp safely in the cofer of your harts, for then shall you be sure to finde Christe indeed: if thou seek God (saith David) he will be foūd of thee, so that all the vertue lyeth in this woord seeke, wher uppon aryseth these two questions. Two Questions.

• First, where to seeke Christe.
• Second, how to seeke for him.

Touching the former, Christ him selfe will resolue vs, who teacheth euerie one that would finde him, to Ioh. 5, 39. Christe in the [...]cripture. search the holy Scripture: In the scripture ther­fore Christ is to be found, and those that would finde him, there must they seeke him

For though it be true that Christ is in the heauens, [Page] (as touching his humanitie) Col. 3.1. and that there wee must seeke him at the right hand of his father: yet whosoeuer would know what Christ hath done for him to bring him to that glorie, in the Scriptures on­ly there must they finde it. Christs bodie [...] heauen, his ver­tue in earth.

And though it may bee truelye said also, that the Lord is present in his Sanctuarie amongst the assem­bly of his seruants, Mat [...]. 13.30. to direct and guyde them by his holy spirit, yet the way and meanes rightly to di­stinguish betweene Gods sanctuarye, and the sina­goge of Satan: is by reteyning therin the exercises of religion pure and vndefiled, according to the word, so that still the scripture must be sought vnto, being of them selues only sufficient, for teaching all trueth, 2. Tim. 3.16, 17. for confuting all errors, for instructing in all god­lines, and for reprouing all manner vice, that the man of God may be perfect in all things.

Seeing by these prooues it plainly appeareth, that Christ to our comfort (as touching his offices of king Ioh. 5.39. preest and prophet) Is truely and effectually to be found in the Scripture. 2. part how to search the scrip­tures to finde Christe.

It followeth now to speake of the latter part, how to search the Scriptures that wee may finde Christe, which Salomon teacheth vs plainly in these woords: If thou seeke wisdome as for siluer: and searchest for her, as for treasures: then shalt thou vnderstand the feare of the Lord: by wisdome in this place, is vnder­stood, the true knowledge of Christ in the scripture.

Now then wee are to enquire, what paines & tra­uell all men take, that seeke and search for siluer and treasure, seeing this example is sette before vs to i­mitate and follow: How all men la­bour for siluer. The merchant ventereth bothe goods and lyfe to come by this siluer, the lawyer spendeth his toung and stumps to get this siluer: the science man toyleth his head and handes to obtaine [Page] siluer: the poore man woorketh both day and night to earne this siluer: but let vs cōe to the other point touching the digging & searching for treasure, which dooth more aptly expresse our dutie.

If it bee but a moyne of copper, tyn or lead, what paine and diligence is vsed by the owner to come by the same, but if it prooue a veine of siluer or golde, Oh then how glad is the Lord of that soyle, Oh diligence of mettall Myners. how quicklye dooth hee set poyners on woorke, how e­gerly then is the veine followed, with what care, co­rage and comfort doe all men labour almost day and night in hope to be greatly enriched therby: all such men know, as haue experience in those matters, that there is no care, no paines, nor any coste spared to effect their busines, and get the said treasure. Yea albeit the vein sinck downe very deepe and prooue most hard and difficult to win, yet do they not cease nor slacken their labour, but rather adde so much the more diligence, in hope that their gaines doe double their paines when the moyen is once wonne: for this they hould (as a rule infallable) that the lower any mettall dooth lye in the earth, The lower the mettall lyes, the better, it proues. the better and more gainfull it prooues in substance.

Euen so it is in the studie of the Scriptures, the more paines and diligence thou vsest therin, the more increase of sound knowledge, wisdome and comfort is gotten in the end: beeing that moste rich and vn­valuable moyne wherein Psal. 119. Pro. 3.13.14.26. & 8.18.19. all the treasures of wis­dome and vnderstanding are to be found cōteining and compredending all the holy counsells and com­maundements of the Lord, so Iohn. 20.31. much as is necessa­rie for our saluation, the estimate wherof is so inesti­mable, as our Sauiour preferreth the deare saluaton of one poore soule Math. 16.26. to all the treasures and plea­sures in this world, neither can it be other wise, for [Page] the blood of Christ (by which our sinnes are purged) as the Scripture dooth witnes 1 Iohn 1.7. 1 Peet. 1.18. is much more pre­cious then all golde and pearles.

Moreouer this diuersitie there is betweene those that seeke for earthly treasures, and them that studie the holy Scriptures, that wheras oftentimes the for­mer loosse their labour in missing that they seek for, yet there was neuer any since the world began that fought the Lord vnfeignedly in the holye Scripture but they found him, as the examples of all the Patri­archs, Prophets, and Apostles, with all other our forefathers mentioned in Scripture from the first of Genesis till the last of Apocal [...]ps dooth plentifully wit­nes: o then how ought all men (of what estate soe­uer) to studie the holy Scripture?

But the Masters of moyners will obiect and say, An obiection. we can set others on woorke to digge mettall, and when it is found, take the gaines to our selues, may we not doe the like in searching of the scripture.

I answere no, Answer. for Dauid heere telleth Salomon his sonne that if hee would finde God, hee him self must seeke him, and not passe it ouer vnto others, as great men commonly doe in these dayes: saying, to studie the Scriptures belongeth only to men of the church, preachers and such like, as though none but learned men should be saued, for so they must needs wrest the Lords speaches, where hee willeth all that longs for life eternall Ioh. 5.13. to studie the Scriptures.

Let no man therfore saint to himself of what calling soeuer) that he can get any other way to heauen, but by the Lord Iesus, and by him only: or that Christ is at all to be found their Sauiour: but as the Scripture dooth testifie of him, or they can possibly finde him therin, if them selues doe not seeke him with their whole heart, as Dauid did Psal. 119. Deu. 17.19. Ioh. 1.8. and as all kings & prin­ces [Page] are enioyned. For as no man liuing can get anie gaines or finde any moyne of mettall or treasure, A fit simile ex­cept hee take paines to open the earth, & follow the veine with labour and dilligence: no more shall any man euer attain to find out the treasures that are hid in Christ, How Christ is to be found or except he diligentlye studie the Scripture and frequent holy exercises where the woord is pre­ched, then (and not before then) shall hee taste and feel how sweet the Lord is, for so himself instructeth vs how to finde him, saying, seeke Mat. 7.78. Ignorance of dangerous. and yee shall finde him: but hee neuer promised to be found of those that seeke not to finde him.

If wee should therfore wiselie he consider, how many and great inconueniences doe growe through igno­rance of the scripture, then would wee more careful­lye labour day and night to be conuersant in them. What is the cause why millions of thousands where poperie is professed, are so grosse idolaters to fall downe and pray before stocks & blocks, which they tearme holy Images, yet are called of the Lord and his holy prophets false Images Exo. 20 4 5 Deu. 4 15 29 Ier, 51 17 18 lying teachers, & deceiuable vanities forbidden to be vsed: but are al­togither ignorant in Gods woord, and suffer them­selues to be lead blyndfolde by such blynde guydes Mat. 15.14 as will bring them all to fall in the ditch.

What is the cause why so many hundreths, teare and blaspheme the holy name of God by swearing and forswearing without any cause, but that they are ignoraunt of the Scripture, which threatneth great iudgemēts 3. Command. Zechas 5 2 3 4 against such vile wretches.

What is the cause why so many persons wilfully pro­phane the Lords holy Saboths, in prosecuting on that day their ordinarie accoustomed causes & pleasures, but they haue not perused the scripture, which plainly denounceth 4 Commaund. Exo. 31 14 great iudgements against him.

[Page]What is the cause so many wickedly rise and rebell against their owne souerainge Rom. 13 16 and superiours but they are ignorant in the scriptures, which threatneth great iudgements against such wicked wretches.

What is the cause that amongst all callings some are malitious, some vitious persons, some drunkerds, some deceitfull persons, some couetous, some con­tentious persons but that they knowe not the holy Sctipture, which ptonounceth damnation 1 Cor. 6 9 [...] Gal. 517 [...]0 [...]. to all such wicked woorkers.

I wish with all my heart, that these my examples of so great inconueniences continuallye accompaning the ignorance of the Scriptures, may mooue all per­sons to take greater pleasure in reading of Gods woord, especially seeing so exceeding benefit is promised to those that delight therin, & labour to frame their liues thereafter as hath been declared.

The manner and way to search the holy scripture without doubt or daunger to fall into errors, is to read the same with an humble spirit, as Christ ma­keth him selfe an Mat. 11.29 example) to marke diligentlie that goeth before and followeth after, and to what end the same tendeth, conferring one place with an other, and rightly distinguishing betweene allego­ries, parables and plain speaches, How to read the scripture with proffit. calling continually on the Lord by prayer for his grace and holy spirit: then shall we know the secrets Psal. 25.9. of the Lord, then wherunto if you adde a perfect heart and a willing minde, to refourme your religion and life therafter, shall you abound in the knowledge of the Lord, thē shall his word be most sweet vnto your soules, The benefit of reading the ho­ly scripture to serue God ther­after. then wil you prefer the same to all wordly pleasures, then shall the power therof subdue all sin in you, then wil Gods spirit woork a chaunge in you, then shall both your life & religion please God, thē shall you indeed finde the Lord Iesus, then shall you prosper in all his waies, [Page] then will he protect you against all your enemies, thē will he preserue you in all extremities, then will hee comfort you in the houre of death and then will hee bring you to his ioyes eternall, which is the cheife blessing of all other blessings. It followeth now to speake of the last reason which Dauid vseth to vrge vs to serue God, if the former should faile, drawen wholely from the iudgements of God against such as contemne the same, The third reasō to mooue vs to serue God. which may well be tearmed the whip-cord reason to cause and compell vs to serue the Lord, or els nothing will preuaile, which is only thus much, Jf thou for sake God hee will cast theee of for euer. The whip-cord reason. As if Dauid should haue saide vnto Salomon, of all the sonnes that God hath giuen mee, I haue euer been moste carefull of thee ( o Salomon) to knowe and serue God because I foreknew thou shouldst be a king to guide this great people acording to his wil: I haue plainly tolde the way and manner how, with a perfect heart and a willing minde: I haue shewed thee further two forcible reasons to mooue thee therunto: The first drawen from the nature of God, that he seeth & searcheth all mens hearts and vnderstandeth all their secrets: the other taken from that exceeding blessing which shall insue the seruice of god: if thou seek him he will be found of thee: and in finding him, thou findest all treasures in heauen & in earth: Now if neither of these aleadged reasons, nor any of my former perswa­sions, can cause thee to cōtinue in the seruice of God yet if thou haue any care at all to escape hell & come vnto heauen, see thou seeke and serue the Lord God truely according to his word, otherwise I protest be­fore his glorious presence and heere before all my E­states, that if thou forsake him, he will cast thee off for euer, both from being king, & out of his fauour, which thou shalt be sure one day to finde: o then let this reason preuaile, to cause thee serue God faith­fully.

[Page]But to make this reason a little more playne, Two poin [...] let vs consider of these two points. First, what it is to forsake God, and secondly who they are that forsake him: be­fore we come to speake of their iudgement. Vnbeliefe is to forsake God. Touching the former, To forsake God, as the Apostle noteth to the Hebrues, is to haue an euill and vnbeleeuing heart. Heb. 3.12. Which importeth first, they must be belee­uers, else how can it be truly sayde, More plainly reuealed. They departe from that which they neuer had: so that of necessitie this is to forsake God, a reuolting from that sound faith and religion of the gospel, which the partie once hath pro­fessed.

Another kinde of forsaking God, Salomon descri­beth in the first of his Prouerbes, which is wilfully to hate the knowledge of God, or to bee guided after his word. Whome the Church tearmeth further, Pro. 22 31 such as mock Gods ordinances, which sort of sinners also the Lord will reiect.

Now then let vs come to the second point; to exa­mine by these rules, who they are that for­sake God. who they are in deed that forsake God, that is to saie, all such as willingly reuolt from that faith of Christs holy Gospel which they once pro­fessed; or wilfully refuse to conforme or reforme their liues thereafter, and yet professe the same.

These definitions of forsaking God, which are groun­ded on his word, doth lay open the estate of two sortes of people to be most dangerous. The one is, In what e­state the re­uolters from the Gospell are Math, 15, 6 of all such Papists, and other reuolters of what state so ouer, who before time haue openly professed and protested the religion of the Gospell, and now are Apostates, imbra­cing poperie, and their own inuentions in Gods wor­ship, flatly forbidden by his holy word. In what e­state carnall Gospellers are. The other sort is, of such as professe the truth of religion according to the Gospell in their speeches, but refuse vtterly to re­forme their liues thereafter, and so denie the power thereof to worke in their harts, as the Apostle noteth [Page] Rom. 1.18.31. Of which cursed companie are all such as we call carnall gospellers, of what sort so euer.

If al professors within this realme of England should examine their liues without partialitie, whether the same agree in all points with that holy gospel of Christ Iesus, whereof we make so fayre protestations, I doubt many of vs, yea many thousands, shall bee found such as forsake God, our liues & conuersation are so abho­minabl [...]his s [...]ght. For, howe many of vs haue often heard patched, and read in Gods word, That vsury and extortion, pride and oppression, whooredome and dronkennesse, lying and swearing, slandering & back­biting, mallice and hatred, couetousnesse and conten­tion, with all other grosse sinnes, are flatly forbidden by the word of God, vpon 2. Cor, 9, 10. Gal. 5.19 20, 11. paine of damnation, and yet doo wallowe therein. I do appeale to euerie mans conscience, with this caueat, that whosoeuer doth feel himselfe guiltie in anie of them, hee seeke to forsake them, Who so re­pents not, must needes forsake God. & to serue God better, least he be found amongst that cursed companie of such wicked wretches as for­sake the Lorde God, and then must his iudgementes needs ceaze vpon them. Which now followeth some­thing to be spoken of.

Dauid saith to Salomon, If thou forsake God, he wil cast thee off for euer. Now to be cast off for euer, what is it else but to loose the fauour of God in this world, The most fearful iudg­mēnts of such as forsake God. and eternal felicitie in the world to come, and not that onely, but to be cast into endlesse torments of soule & bodie when this life is ended: yea, for the most part, as such persons haue not anie regard to serue God in this world: so he maketh them often subiect to his iudge­ments in this life.

As for example, the Apostle saith, that as they regar­ded not to know and serue God, so he gaue them vp in to reprobate windes. Rom. 1.28. to doo those thinges that were not conuenient, whose end is damnation, [Page] 2. The. 1.6.9 which shal neither haue ease nor ending.

But to produce some fearefull examples of such as refused either to know God in his gospel, or to reforme their liues thereafter, that such as delight in the same wicked waies, may either repent, or looke for like iudg­ments.

Wilfull pre­sumption punished in A­dam & Eue.Adam and Eue our originall parents, being planted in paradise, a place of all pleasure [...]hey woulde needes follow their owne wicked will against the forbidden commandement of God. But what became of them? both they and we their wofull posteritie were banish­ed paradise, a place of pleasure, Gen, 3, 23 and are now subiects to all kinde of miserie of soule & bodie: a fearefull exam­ple to all selfe-willed discontented persons, O then let this reason compell vs to repent!

Wilful mur­der punished in Kaine. Gen 4, 1 [...]Kaine the first of Adam, he not regarding the Lords commandement, did wilfully murther Abel his brother; but what became of him? both he and all his of-spring became vagabonds and bondmen: a feare­ful example to al malitious persons, O then let this, &c.

Wilful wor­shippers pu­nished. Leu. 10, 1, 2Nadab and Abihu, they wold needs offer strange fire vnto God, contrarie to his expresse commandement, but what became of them? themselues wer as strange­ly consumed with fire (s) a dreadfull example to all worshippers against Gods word, O then, &c.

Disobediēce punished. Numb, 16 31, 32Corah, Dathan, and Abiram, they would not be obe­dient to Moses their gouernor, as the Lord had com­manded: but what became of them, the earth did o­pen (t) and swallow them vp quicke, a fearefull exam­ple to all rebellious persons against their lawfull magi­strates, O then let vs, &c.

Prophanne punished. Gen, 7, 21The people in Noahs time, were giuen generally to all prophanenes, and would not repent at Gods fore­warning: but what became of them? they were all o­uerwhelmed in the generall deluge: a terrible exam­ple to all prophane persons, O then let, ctc.

[Page] Vncleannes punished. The incestuous Sodomites, they would needs pro­secute their abhominations agaynst the good coun­sell of Lot their neighbor: Gen, 19, 24 but what became of them, they were al consumed with the stinking fire of brim­stone from heauen, a feareful example to all licentious persons, O then let, &c.

Couetous­nes punished 1, King, 21, 9 1, 19, 2, King, 6, 33 36,Iezabel the Queene did wring N [...]boths vineyard by violence from him, and caused him to be killed, ea­presly contrarie to the eight cōmandement: but what became of her? the dogges did afterwards cate vp her flesh: a terrible example to all bloudie couetous op­pressors. O then let vs, &c.

Treason pu­nished 2, Sam. 17, 23 Math, 27.25Ahitophel and Iudas would needs betray their owne soueraigne Lords against Gods commandement, and their own consciences: but what became of them? they both became desperate and hanged themselues: a fear­full example to all traitors. O then let vs, &c.

Vnmerciful­nesse puni­shed. Luke 6, 3, 6, Luke 16, 19, 20.31Diues the rich man would not shew mercie to poore Lazarus lying at his gates, against Christs commaun­dement: but what became of him? he was himself be­reft of all mercie, and cast into hell: a terrible example to all mercilesse people. O then let vs, &c.

Dissemblers punished Act, 2, 12Ananias and Saphira did wilfully dissemble against their owne consciences: but what became of them? they were both arrested with sodaine death: a feareful example to all dissembling persons. O then, &c.

Persecutours punished Act, 12, 23Herod the king was a bloudie persecuter of poore Christians: but what became of him? he was miserably eaten and consumed with wormes: a terrible example for all persecutors, O then let, &c.

Malitious­nes punishedThe malitious Iewes would need [...] of enuie put Christ to death: but what became of them? they are now be­come vagabonds throughout the world, and haue no Countrie of their owne to rest in: a fearefull example for all enuious persons, O then let, &c.

The Angels in heauen did wittingly transgresse [Page] Gods holy commandementes, Pride puni­shed 2, Pet, 2, 4 Iude 6 & through pride rebel­led: but what became of them? they were cast out of heauen and became deuils in hell: a fearefull example to proud persons. O then, &c.

Our sauiour Iesus the God of all glorie, would needs take vpon him our earthly nature, to aunswere and sa­tisfie the iustice of his father for all our iniquities: but what became of him? Christ Iesus punished for vs. Luk 1, 74, 75 Did he not vndergoe the paines of hell for euer, and all extreame torments of soule and bodie, to deliuer vs from hell and restore vs to heauen, that in the meane time whilest we liue in this worlde, we should truly serue him in holynes & righteousnes.

And shall we once dreame or imagine so grosly, that God will spare vs cōtinuing in sin, that spared not his owne most deare and only sonne, the verie iewel of heauen and earth, Will GOD punish his sonne Christ and spare vs continuing in sinne being cleane and vnspotted of anie sinne, when he dyd seeke in loue to pacifie his fathers wrath for our sinnes: O intollerable madnesse, did the Lord punish Adam in paradise, and the Angels in hea­uen when they disobeied, and shal we scape scot-free? No, no it will not bee. O then, if neither the watching prouidence of the Almightie can prouoke vs, nor his exceeding mercies can allure vs, yet if wee will not ap­proue our selues reprobates, let this forcible reason of Gods fearefull iudgementes against sinne and sinners compel vs to repentance, that is, euen forth with to for take our euill wayes, and followe Gods lawes with a perfect heart and a willing minde, so as wee may best please him, then shall he still preserue vs in this world, and reserue vs after for his ioy eternall, Amen in Christ Iesus.