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^ PRINCETON, N. J.
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Collection of Puritan Literature.
Division
Section
Number
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^T^> I o
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TWO
PROFITABLE
Treatifes :
/. OfD a v i d 5 Loue to the Word:
II. OfD a v i d 5 meditation on the
Word of (jod.
The one (hewing the excellence of the
V/ord%and therefore Worthy of the loue of all men : and
what be the trials and teftimonies $ asJikewifc
theimpediments and helpes of the faid Love.
The other JJ?eu>'mg the ncccftitie of the continuall meditation
of the Word by ail men that v\iJl bee faued : and that as v\ ell for
knowledge as for pra&i'e and obfdience : Rcmouing iikewife the things
thatmay hinder, and laying forth the things that may furtherthe laid
meditation of il. e Word, either generally by all men,
or particularly by Ministers
*Vo( the Word.
n q ^rv, a ?; \) - __,
Ps AL. lip- Verf. 139. tjfy'y z,ea/c bAtb confumed me, becaufc mine enemies
haue forgotten thy word. 1 4 O. Thy word t6 very pure, therefore thy feruant iopteth it, 141./ am f mad and dejjnjed:yt do I not forget t hy precepts.
London,
Printed by Edward Griffin for Arthur lohnfen dwelling in
Pm/s Church-yard at the figne of the White horfe.
I 6 \ 6,
TOTHERIGHT
W0%SH1TFVLL MASTER
William E jl w oo d Maiory and to his
tweluc brethren the Iurats of his Maiefties
Towne and Port ofS andwich in K e n T.increafe of (an&ifying grace
with peace in this vv orld, and cucr-
Ufting hap pines andglorj m the
-world t9 come.
RIGHT fTORSHIPFVLL,
His twofold treatifc of DauiJj Iouey2i\d o f Dauids medttAticn^ 1 am bold in a twofold re- fpecttoprcfent and to dedi- cate vnto you : firft becaufe I was bred and borne in your towne : Secondly, becaufe of the kindnefTe that both here- tofore, and alfooflate I haue rcceiued from you. How much al men arc by nature it ielfe bound to the place ci- ther ofthcirbirth,orofthcir education^ to the people inhabiting fuch places36c how carcfull they ought to be of doing any good in their power vnto them, appeareth not only by many examples of the heathen themfeuKs,
% but
The Epistle Dedicatory*
but alfo much more by the cximple of our Lord Iefus Chrift himfelfc, whofc loue towards fuch places and people (5<f//£/^w only excepted, where moft inhuman- Marc. P'iU ly He and his mother at his birch were thruft into a fta- Luck. 4. 16. ble ) fhewed it felfe, by his firft and ofcen preaching and workingmiracles in fuch places3and among fuch people. The Apoftles alfo generally firft preached theGofpeil, and continued the preaching thereof in their ownc countric3 6c to their ownc countrimen the lewcs^vher- fbcuer they found them difperfed in other countries, Math 10. f. ( according to the precept and president of Chrift him- andi*. 24. fclfe) as long as there was any hope of doing any good vnto them j and vntill themfelues did put it away from Afts.13.46. them ^ and {oiudged ('or condemned) tbemfelues vnrror- tby of cuerla(linglifc. Thefime loue alfo morcparticu- Rom.10.1. Jar]y did Paulihcw y not onely teftifying that his hearts defire andpraier to Go if or Ifrael was thut they mig ht be Jau- Rom. ?.t,2,$. edy but alfo protefting and calling Chrijl himfclfe to wit- neflc of the truth of his hearttherew^ and faying his confei- ence did he arc him al fo witneffe in the holy Ghojl, that he hx d great heamneffe andcontinuallforrowin his hevt^ as wifbing himfelfc to he euen feparated from Chrifl , for his brethren, thalwere his kinfmen according to thefiefh. Confidering therefore thefe things with my felfe, and not being able any other way then onely by praier and writing to doe that good that nature and religion doe require of mce, I haue the rather thought good by thefe labours of my priuatc ftudie now publifhed to teftifie my dutic to- wards you,as hoping that through the bleffing of God3 yourfelues &yours vouchfofing to read them through - out, may reape fame bene fii by them.
Touching your kindneffc firft and laft towards mec, although it were the Lord that inclined your hearts fo torefpeft mcevnworthy theloueoftheleaft of hisfcr-
uants
The Epjst* Dedicatory.
uants, and although chat therefore the Lord be efpecial* ly,and principally to be bleffcd for your faid Chriftian refpett ofme,ycty e alfo are worthy of humble thanks, as the Lords gracious inftruments of my good. Did Da- Htdo\\\ybUJJcthe LordGoiif Jfraelfor fendingfoorthofA- w$unt Ift bignlto meclekim in his fury and rage againft-Mcta/, with ?'»33*
a bountifullprcfentalfoinher hand for the prefent re- licfeofbim and his company ? Notfo : but he faid alfo to <^£/^r/7herfelfe, BleJJed be thy aduice ^nd blefjed be thou ejre. In like manner, God forbid that vnder pretence of thankfulnefle to God principally I fhould negleftany of the inftruments that hee hath vfedfor my reliefeand comfort. For certainly he that is notthankefulltomen, cannot truly be thanktull to God himfelfe. How meane foeuer therefore thefe my labours be, yet I doe humbly beleech you to accept them as a tcftimonicbothof my louceuen to all your tovvne, and alfo of my fpeciall thankefulnefleto all your worfhips, and to euery one of you. Yea, I doe the rather hope that ye will the ra- ther vouchlafe fo to accept them, and to read them,be- caufc I haue not heard that any other hath euer prefen- ted any thingof like nature before vntoyou, as alfo be- caufe I hope the fruit of them in your Chriftian hearts will befuch,that your felues will account the fame as fome part of a fpirituall recompenfc of thofe carnall things (as the Apoftle fpeaketh ) that I hauereceiued '' or,*,XI* from you.
And therefore, as I doe thus fpecially prefent this workevntoyou;andas ye doe all already profefle that ioue of the word that in the former of thefe treatifes fol- lowingldoe handle, foldoevnfeignedly wifh andex- hort you all, more and more to abound in the faid loue, and not to keepe the fame to your felues, but to declare it alfo to other, by making all thofe feuerall vfes thereof,
% z which
Tj** Eimstle Dedicator^
\ybich therein I hauc commended vnco you. The like 1 willi and exhort couching rhe meditation of the word, ».Tim: i 7. t^c iubicft matter of the (econd treatife.
fclpecially giue me ieaue ( 1 befeech you ) to exhort you fo to read thefe Trcaufes, 2nd fexiouHy to cwfiier whdtl/dj in them, that the Lordgtutng you vndcrft Adding tn all thmgs, yee may thereby excite your felues to de- clare your holy loue to the word of God , and your con* tinuail meditation thereof^ as generally by all the de- monftrations ot them following, fo more fpccial'y by your religious care both for the betttr oblcruauon and landilication of the Lords day publ kcly and priuatly throughout your whole To wnc (asneereasyecan) and alio for reprefling and (uppreffing of all notorious wick- edntfTesand wickedperions,cbicflyof drunkennesand drunk irds within your whole Towne, Thefe things re- ligioully regarded and labored, will make all other things the more cafic y and all religion the more to flo- rifh among you* Yea , your whole Towne alfb the mor- to flow and abound in all blefEngs good for the outward (late and profperitic thereof Certain^ mo- Touching the former of thefe two, it may pleafc you tme^forthc toconfidertnatthereare fo many, and fo weighty mo- • y°ffei!ul" nues therevnto,that no worldly refpects may make yoa Lord dzy. to negleft it,qr caufc you to thinke lightly of it. Common Thefe motiues are either common to you and other,
or more proper and peculiar to your felues.
The firft common motiuero a g-eat and carcfull re- gard of the- religious obferuarion of the Lords day is this, that the Lord hach giuenfc many and fbprccife* commandments in thatbehalfe. Whereas alio the let- ter of cuery other commandementfeemeth to be dire- cted buttoeucry particular per/on for himfelfc alone, by the very letter of this commaruieaient,ali gouernors
m both
triotiucs.
The Eustle Dfdicatokt.
both of priii ate families, and alfoofpublikc States arc exprefiy and ftridly commanded, not onely torefraine thcm'elucs, but alfo to reftrainc all other, zwzx\ grangers Xftth * their gJUes(th*ti$s vnderthcirgouernioent) from all filch vvoikes, as whereby that day may bee pro- faned.
With the former may it plcafe you to ioyne the ma- nifold and ample promii is which the Lord ( able to per- foriic the fame ) hath madctoallfuchas (hall carefully fauftifie the faid day : and therefore your godly care therein (ball no way be loft , or fall to the ground ; but plentifully be rewarded and moft richly crown cd.Thefe promifesarcnot only generally and fecretly insinuated in the very words of the commandment in theDeca- loguc^by remembring how the Lord at the very firft Uejfei the fcuenth day: but alfo more particularly and G:n':- plainly exprefled in the writings of the AfMlk1 «^^** . ** . ^ '** Nowas the Lord promifcth great bleliings to all chat Icr, i. %± (hall carefully fan&irie that day : lo doth he not thereby intimate a commination of great iudgments againft all fuch as fhall either profane the faid day, ornotreligU Ier.i.ir. oufly celebrate it? yea, doth he not plainly threaten Ai0:? > fuch iudgments?
Moreouer,I may not be fo vncharitable towards you . as to thinkc you fo vnacquainted with the Scriptures, in not to haue learned, God fo highly to haueeitecmedof ibeold Sabbath, that vndertheobleruation therof-, and by the obferuation thereof, he hath often commended all pietie,allfcligion,al1godjinesand honertie. Accor- ding wherevnto experience daily teacheth vs that where thee is noconfeienceof thercligiousfcecpingof tl\e Lords diy, there is no true conscience, neither can be of any other dure: as alio on the contrarie, that to make conjciencc oi keepin-g that day according to the
^[ J word
Thb Epistie Dedicatory.
word of God for keeping thereof, isafingularmeanes to worke care and conlcienceofall other good things : yea alfo a great teftimonie of the workc of grace already begun. Is not that day the market for our foules for all the weeke following I yea, fome times for many weeks,
p^o.-2}.i$. manyyeares? Yea, may we not on that day (ometimes
liar j ?• 1,1. bUy tfj4j truth jk&t wifdomeythat water, that wine J hat mtlkey euen without monie^ that may laft all daies of our life,and that may make onr foules fat to euerlaflmg life. Is it not that day wherein wee andoursaretolearnealldutieto God, toman, (to our felues and other) and to all the reft of Gods creatures I
Nche.xz.i*, Be yee alio pleafcd with the former to remember the 16,17. example of moft Noble Nehemiah in protefling again ft
lercm.17.21. tjxmthfit in his dayes dd beare burdens ( contrary to the word of God before by Ieremiah the Prophet) foldvi- $Wv«jnd did many other things vpon the Sabbath day to the profaning thereof: and that he did not only thus proteft againft them of his owne Nation that of- fended in that kinde 5 but that alfo feingfome of other Nations to bring and ftllfifh and other wares vpon the Sab- bath dayes \ he jharply reproucd the Elders of Juda for fiiffe- ringthem fo to doe,and commanded the gates of Jerufalem to be {hut againft themyand forbad thefe forreine Nations to bringany more wares on that day* thr earning them that tariedwithout the gates all nighty that// they did fo any more he would lay hands on them.
Is not the Lords day as much to be refpe&ed now , as the Sabbath in the time of the Law \ Verily the grea- ter the workc of our redemption wrought by Chrift, (in remembrance whereof the Lords day by Apoftoli- call inftitution is to be celebrated ) the greater ( I fay ) this worke of our Redemption is than the worke of our firft Creation, the more is this day to be regarded
aboue
The Epistli Dedicatory,
abouc the former Sabbath.
In this refpeft therefore may I not a!fo( without of- fence to any other) call to your minde, as worthy of great and cuerlafting praife in Church and Common- wealth,the examples of thofe two moft worthy Knights Sv.Thom*s Mtdleton, and Sr. Thomas Hayes late L.Mayors of the Citic of London? May I not ( I fhy ^) here call to your mindes their worthy examples, as worthy of great praife,and high commendation , as for repreffing many other wkkednefies at other times whiles they did beare office, fo especially for reftreyning of buying and fel- ling meat , groceric , hcarbs, fruit, and other the like things on the Lords dayes, as alfo of water-bearers from common water-bearing, and for rcpreffing of ex- ceffiue drinking and other diforders in Inncs, Tauernes, and Ale-houfcsj and many other abufes, too too before common in tha; Cirie on the famedayes ? Verily , they muft be acknowledged worthy of Honorable remem- brance for eucr. Yea alfo, worthy are their faid exam- ples the imitation of all other in the like authoritiein all Cities and Townes incorporate within all the King- domes of our Gracious Soueraigne. For to what an excellent ftatc was that Noble Citie brought whiles they on that day reftreyned^ormercuills?
The more that profane and carnallmen ftormed and raged thereat, in fecrct with their companions difgra- cing and reproching the faid Honorable perfons, the more was God glorified thcreby,and the greaterpraifes had he from all that truly feared him 3 reioycing to be- hold thefaid religious courfe.
Yea , fo worthy a worke was it, thatasD^M^pro- r n nounced lael the wife oj Hcber the Kemte blejfed abouc other f ^ women, for drifting a my le into the temples of S'tfera , fb all pofteritie that fhall hcarc of this noble aft fhall blefle
God
The Epistle Dedicatory^
God for them that did it, and (hall bleffe and praife them for it ; as whereby a naile for ihe prefent was fo fmotinto the temples of the former great profanation of the Lordsday in thatmofl famous Citic^hatfortwo yeai e$ the fame lay grouelingvpon the earth.
Oh that all other the like M agiftratcs in all like places of this Kingdome would in the tearc of God prouoke themfelues to the imitation thereof, and fo labour to ex- cell them therein, as thereby to eclypfc and obfeure thefr pnrife in that behalfc.Would they take it in ill part? Though I know them not, yet I dare giue my word they iTiali be no whit offended.
If other fhal not be much moued by their example to do likwife,yet the Lord (b incline your harts to confider loth, 24. 1 5. thereof.that as lefhun faid of himfelfc and of his houfc foe their generall feruing of the Lord , whatfoeucr other fhould doe, (b ye may fay the like, of yourfelues, and of the towne whereof vndcr his highneffc yec are the Go- uernours, touching this particular branch of feruing the Lord.
What fhall I fay more, touching this kinde of com- mon motiues ft)oe we not all liue in a Chriftian king- dome, where the Gofpell is plentifully preached? hauc wenotfucha Christian King and Souenigne3 as at his firftcommingto this kingdome vndcrftandingby how mn.nyvaincpaftimcs this day had becne before prophan- ed, did fend forth a gracious Proclamation for repreffing fuch paftimes for the time to come ?
M^y y ce not alfo hope for the aide of them chat vnder his Maieftie hauc Ecclcfiafticall authoritie (ifneedere- qube ) in fo good a worke I
Hauc we not many moft religious and worthy Iudgcs of the common Law (more then eucr this kingdoms had at once bcfore)to baeke and fupport you in your cn-
dcauours
The Epistle Dedicators.
deauoursforreftrayningof all buying and felling, and likewifeofallpaftimcs, andvaine gamingsonthisday : that fo all men may the more diligently attend vpon hearing the word preached , and vpon other publikeex- crcifes of pietie and godiineifc >
To leauc thefc generall motiues, and to come to fome JJ^J* the* more particular to your iclucs j Haue not your feltlCS Magiftratts made a religious decree among your (elucs3 againft all of s*n*iYVich- common buying and felling in fhops & ehewhere with- in your townc vpon the Lords day ? and that vnder a pe- nalty againft all fuch as (hall tranfgreffe your faid decree? willycdecrccandnotexecuteyourdecreefolawfull, io good , fo much for Gods g!ory,and for the faluation of all the Inhabitants of your townc ? yea, fuch a decree as by execution whereof, ye may as certainely hope for many outward bleflings, as ye know him to be faithfuH that hatb Hcb. xo.a> prcrmfcdthc fAtdblefstngs.
For your better incouragement herein hauewenota mod honourable, grauc y religious and worthy Lord Warden of all the Cinque ports ? May ye not the more aflurc your felues of his moft honorable affiftance in that and in other your like good indcauours, becaufe at the going of fome of you vnto him when firft ye heard it had plcafed his Maicftie to nominate him to that honourable feruicc vnder his highneffe , hee did gracioully and ho- nourably promife you his beft aide in all good things? Haue ye not alfo hitherto had good experience of his re- ligious care for your good in all other matters pertaining to his honourable place ? More fpecially, hath not his Lordfriipbeenc very forward to procure you anew ha- ucn for the inriching the ftate of your Townc with worldly bleflftngs ? May ye then doubt of hisforward- neffeina matter by Gods promife fo bcneficiall for this life, and for the liic to come ?
A Finally
The Epistle Dedicatory.
Finally3haue yc not a moft worthy Recorder for your towne, whofc knowledge and great Judgement in the word of Godj& whofe learning in the lawes of this king- dome is knowne to all men ? yea3 who alfo for forward- neffe in all matters of God and godlineffc 3 and for loue to theChurch, and children of God hath beene famous, not only in other the chiefe courts of the Land y butalfo in the moft honourable, and greateft Court of all other in this kingdome3euen in the high Court of Parliament? Thisfhallfufficetohauc now fpoken, for your encou- ragement to all religious care for the religious obferuati- on of the Lords day within your whole towne , and that for the better declaration of your fuch loue to the word of God as in the Treatife following I do generally com- mend vnto all men.
Touching the fecond fpeciall thing before wiftiedto be reprefled by you , I meane drunkennefle and Drun- kards rhemore I haue fpoken of the former, and the more*hac fome things fpoken of the formerdoe alfo be- long vnto this, the leffelfhall need to fpeake of this: yea, ye might conceiue fome what hardly of me , as con- cerning too hardly of you, if I fhould write much ift thil argument.
Ye are allwifetoconfider3thatthc morcdrunkennes doth now abound, and daily increafe in all places efpe- cially in all hauenTownes : yea, in all forts of men : and the more dangerous it is for future ages ;yea3 for the po- ftcritie of euery one of your felucs; and the more it is ac- companied with all other finnes, as being indeede the mother of ai! other finncs where itis3 the more as yce refpeft the glory of God, and both the faluation, and al- fo the outward profperi tie ofyourownepofteritie^ye are bound with all feueritie to purfue this monfter.
What parents were bound to doe in the time of the
law
The Epijte Dedicatory.
law againft their owne children giuen ouer to this finne, andnotreclamablefromit, yeefhall afterward read in the treatifc of Dattids lout. May other therefore that are followers ofthis finnc with greedinefle,bce To differed vnpunifhed as commonly now they be? Alas it is lamen- table to thinke that whereas within thefefortie or fifty yeares this finne was fo rare that fcarce one in many Pa- rities was to be found giuen thereunto,as alfb fo odiousj thatthenfuchanonewasabhorredj and (houted at by men and boyes as a Monfter,now it is fo common,and in fuch requeft, that it is rare to findc one, efpecially of the yonger men ofany fort, ftate, and quality i yeaal'bof fcruants,that is not defiled thcrewith,and takeih delight therein ;yea, I would lcould not fay more, namely that now it is taken foradifgracelulhhing (and therefore al- fo dangerous ) either not to drinke an healch (ask is cor- ruptly called ) or not to accept of an helth offered , how preiudiciallfoeuerthefamebetothe helthof bodieand foule,of the one and of the other. O wo full times. \V hat willthi* grow vnto if Magiitrates doe not rcprcfle it? May it not well be reckoned among other the great cry- ing iinnes of the Land , that day and night crie in the eares of the Lord of hofts for judgement againft the whole land I I hope therefore that without any further perfwafion, this bare mention ofthis oug'y linne will be fuffkienttoyouasyelouethcword,and would be repu- ted Profeflburs thereof, fo to fet you on fire for repi ef- fing of it by all meanes poQible.
Now becaufc this euill of drunkennefle cannot bee fuppreffed without great heed taken to Innes, Tauernes, and Alehoufes ,* ( the Nurferies and very fhops not only of drunkennefle, but alfoofall other impieties, of all o- ther mifchiefes*) therefore I doe likcwilc befcech you to hauc a fpeciall regard of them, bo th for the number^and
A 2 alfb
The Epistle Dedicatoky^
alfo for the good order of them. For befides the great difhonourof God many waies, doe not mens children and feruants in them fpend and waft their parents and maftersgoods, and alio vtterly ouerthrowthemfelues touching their outward and inward ftates3touching this life and the life to come I Doc they not learne that euill in one day, efpecially fbmetime in one night ; yea^in one houre that they can neuer dedifcere, neuer forget: and wherof their friends be they neuer fo wife,neuer fo god- ly 3 can neuer cure them \ Is not this therefore a thing worthy the looking to ? Doubtleffe,yee cannot be too vigilant, too carefully too diligent in this behalfe.. By your care likewife and diligence in this thing and the former, all othereuills will be the better preuented; all other goodnefle will be the more aduanced .
That ye may the better thus declare your loue to the word, yeemuftalfo the more meditate thereof, thatfo e may attaine to that knowledge & Judgement , wher- *y ye may difcernc things that differ \ and be wife to difcern of Flatterers: left as Dautd himfelfc by the flattens of falf- hezned Ziba was drawnetovnrighteous iudgementa- gainft fimple hearted Mephikofhetb thefbnneof hisdeare friend Unatkan^o yealfofometime beoucrcometodoe the like. Asalfo ye would beaccountedand mm&ftjrwg Gad>
Hxod. i s. xi. fo it behoueth you to be men of courage : for the glory of GodjforthehonourofourKing, and for thegood of your townc and of your felues, not fearing the oppofiti- on of other, neither regarding the letters or words of great perfons elfewhere if any fhould write or fpeakc for fauour towards them that doe defcruefeueritic. Fora- las5 how many innocent perfons hauc fufteined great
s.Kingo »i« 8. wrong by fuchmeancs? wasnotiVd&tf/^vniuftlyftoncd to death vpon fuch letters y onely forged I was not
Peter
i
The Epistle Dedicatory.
Peter caft into prifon by Herod* onely to pleafe the wicked AA$ n Icvvcs I Was not our Sauiour himfelfe moft rniuftly Matt:i7 24. condemned 6<c.by Pz/a/againft /V/j/j owneconfeience, £br' l5*4- ar the importunate pleading and crying out of the lewes againft him I And are not the letters or impor- tunatcfutc of fomcin thefedayesthe banc of goodgo- uernment in diuers Corporations ?
Furthermore, for the better declaration of yourloue to the word by execution of iufticc within your iurif- diction according to the word,it bchoueth you likewife tobe haters of eouetoufneffe, and defpifcrs of gifts, as the e^0^1}^. which do blinde the eyes of i the wife : And peruert the words of 'J?W i6^9- they/ cry /*/?themfclues.
Finally, as yec would be reputed louers of the word, and of iuftice according to the word in the premrfes, and in other things pcrtayning to your places, it behoo- ucth you alio to be of one minde t of one accord, of one i.Com?.u iudgment. As the children ofljrael, euen the whole congre- Phil^. I. a. gation ^//^»,forreuengingtheimmanitie,anddetefta- iudg. blc villanic of the Gibeonites againft the poorc Unite and his concubine , gathered themfelues together as one man ; fo alfo in matters of iuftice and iudgment it bchooucth you to doc the like: euen to toy ne all together fa one man. Yec all and euery one haue often heard , and doe well know the high commendation of vnitie among bre- rful. 133 1. threnby the Pfalmift,both for the profit , ?*nd alfo for the pleafantnes thereof Yee haueall and euery one of- ten heard and do well know, that as by concord fmall things are made great, fo by difcord and diffention great things are made (mall and brought to nothing. Ye hauc all and euery one often heard, and do well know, that dif- cord and diflcntion do hinder all goodnes , and further all euili in Church and Common ueai.hj yea alfo, in priuatc Families. For when man and M ifc, (the gouer-
A 3 nors
. 20,1.
Ths Epijtl e Dedicatory. norsofafamilie) beat variance betwixt themfelues, and as being vnequally yoaked dra vv tne one backward , the other forward,hcw can that familie be well ordered I The like is to be find of variance betwixt Miniftcrs them- felues, as alfo betwixt them and th'eir people. In like fort when Magiftratesarediuided amongfl themfelues, one labouring to fuppreflc, an other romainta/ne wick- edneife and wicked men : one difcountenancing them, an other countenancing them , how alas can that place bee well governed ] Hew can it proipcr? That which our Sauiour obiefteth againft the blafphe- Matni.i^iy. mous Pharifees, charging him to caji out deuilsby Bclzcbtib the ~ prince of the deurls; En cry kmgdome diuided againji it Jelfe (hall be brought to r, ought, and euery citie or boa ft diwded ago. nji it ftlfe /hall not Jtand : This (1 lay) is not to be vn- derftood as a fentence only proper to that matter , but as a common prouerbe,as a general! truth in allfccie- ties. There is no man of foTttleexperiencc in matters ofgouernmentjbuc he hathieene the wofulletYettsof difference and difcord betwixt Magiftrnte and Magi- ftrate,euen in the thing before mentioned concerning Ale-houfes and the like. Whenin the country, one Iu- flice of Peace or twofuppreffean Ale houfe, another fetteth it vp andalloweth it againe: one will dilgrace and difcountenancc a wicked anddiforderlyperfon, an other m\\ grace, countenance, fupport and maintaine him. Oh what euills do enfue hereupon? Yea, how is all magiftracie and authoritie ; yea, all honcftie and goodnes brought into contempt \ How doth all finnc flourifh and get head ? How arcall that feareGcdand loue his word grieued ? How do all the wicked and vngodly brauc it, infultand tryumph? Is it not fo alfo in Cities and TowncsJ Oh that it were not. I befeech you therefore, I befeech you all and euery one to iabour
againft
Tub Epistle Dedicatory.
agairift this mifchicfc. Let cuery one of youthitikethe crcdicand authoritieof an other n is owne. That which the ApofHc laith in one cafe to the t orinthians, the ftmcdolfiy to you in this, Let no man feeke his owne but i. Cor. 10.14. in others wealth : elpecially the wealth ot your whole Towne. 'I hat that one doth tor /uppieliing of any euilljct ail do the fame. That that one enduioureth for the effecting of any good thing commended in that word, that in thefe Treaties following., elpecially in the former of them is commended to you rlotie, that do yec all endeuour. That encouragement aifo, and counte- nance byway of reward that fome would giue to other for any goodnes fake , that do yce all agree to giue. Though the Lord haue more often, and more plainly 6c exprefly commanded ail Magistrates to punifh euill, than to reward goodnes, yet this is not (o to be taken, as if he woub h.iue euill onely tobepunifhed, and not goodnes to be rewarded by Magi(trates3but rather to teach all men to looke molt of all to thole rewards, that God himfelfc hath promifed , and will moftcercainely performc,cfpccially in the life to come.
Bee not (I befeech youj deceiued . If any fhatl make oppofition to other for hinderancc of any good- nes,or for furtherance of any euill, he (ball not fo much preii.dice other as himlelFe. He (ball not fo much dis- grace other as bimfclfe. Them that honor me (faith the lSaxn:X'3* Lord ) J Vfill honour \ And they that defpife me fiallbc dejpi- fed. Such may perhaps line to rcape (euen here in this world) the lame that they haue fowne to other : and to receiue the fame meafure that they haue met unto other. If Match: 7.1. any of you , or of any other focietie (hould for a time enter into a courfe of maintnyningany euill, or hinde- ring any goodnes, let fuch conlider that it is better to be Ducrcomc by theaduerfepart,thantoouercome: yea,
A 4 fo
Thb Epfstie Dedicatory,
lb to be ouercome by other, as that in being ouorcomc we doe ouercome ourowne hearts to vndergofome re- proch and indignities with men, is the greateft vkTorie, the greateft conqueft, and (hall at the laft be mod richly rewarded by the Lord himfclfc the great mufter of re- wards*
Thus crauing pardon of my prefent tedioufiies, and humbly praying you all and cuery one of you to take my former boldnes in good part, I commend you all and euery one of you, with your whole Towne, to that great mafter of re wards, and to the word of his grace, that yee may all fblouc the word and Hue by the word in this world, that yee may alfo at the laft rcceiue the happinefle promifed in the word, and purchased by Chrift Iefus the etcrnall word of his Father 5 andenioy the fame for eucr and eu«u
From my chamber in tbeHoJpitallS'Bar- tbolmswes by SaiiA* wicb, September 3 . 1616*
Your worfhips much bounden,andinthe Lord, alwaiestobe commanded,
Thomas Stoughton.
To the Chriilian Reader,
o o o c o o c
O O o o
o oj/T^ E loucd, to omit all apologia both %hjjjjffiof/ir my writing at ail in this ^ %'■ ci A&€\ fu^ of learnedwri'.ers^ and 4 °l much fuller of curious readers: 1 °j! And a If o for writing fo pUinely r| as 1 doe ^not gar ding jior gar ni- *\jhing, or Jp angling my worker HgjgSS^ * i with human testimonies of one or \ \ ° ooj^l another fort, neither vfingz*.-
eellencyoffpecch, or enticing wordsofmans wifdome, lCor-21 4- buefpeaking according to the manner of men, becaufeKom^.Tp. of the infirmity (or weaknejfe) of flefh {or mans natures) Juch writing bang bcfl andfittefl l o -make tie S aints gathe- Epl.e£*i* red already to grow to a perfect man, and to the meafurc of thcrtatureofthefulnefTeofChrift; To omit ( 'J fay) ail Juch apologie^ Touching thefe Treat fes following, 0/Dauids Lone to Gods word,^ his meditation thereof had forne- times beer etofore brie fely preached tleli.mme of them 5 but now lately hauing^vpon more la fur e then I would, much en- largedtheWjAnddijlinguifyedthcm into two Tread fes^s Alfa into feUi rail chaptrs^f or the more e^ft and the better context $j the Readers, 1 / aue p? efm-dto^ubiifl) them for the fur- ther good > as wed 0 f other ^ as of them that before beardmee : thereby ) etten m mine sge^to tefiife my loue botbgeneraUyto
the
i nc bpmic to tnc reader,
the Churches of God within this Ktngdome, and alfo more^j particularly to mine o wnt kindred and p offer it y , as hauing no better teflimony ofmyfydloue to leaue vnto them.
The rather haue I tbm done, becaufe of the great cold- ncffean.i deadneffeofmens he a ts in thefe dayes towards the
ilohi.ij. word of God. M.wy loue the \v orld i\<\A the things that arc in the world3 but few tone the word and t'e things therein.
Philip.j.i?. Many minde earthly th\nas,and make them their conttnuali fludy :b ut few fofet their minde on the word, a* to make it their continuaH meditation. 7 o dra wthe rcfore the hearts of meneuen their affett tons and thoughts more towards the^j word,! doprefent thefe Treaties to their view. Teacher fore alfo haue 1 fo framed my ffeech in them, labouring to writer the more pathetically, that they that /hall vouchfafe the rea* ding of them, may rather both conceiue of tlemy and alfo re- cetuethem, tsprefently byliuely voice vttered, then at for* merly by dead letter enely written.
Many at this time are* as likewife in former hteyeeres at the fame autumn all feaf on haue beene very. ficke of body \ in c- aery countrey,in euery village, in euery houfe almofft. But oh that there were mani alwayes fo ficke of the wrrdy as weef/jall beare Dauid to haue beene, when he fay d with a kindoffigh-
Pfal.84.2. ing and groaning, Oh how loue I thy Law ? and when hee complained, that his fbulc longed and fainted for chc courts of the Lord. Somefomctitnes (I grant) are fi eke of the word, andfindefo?n 9 qualmcs come ouer their flovdckes, whiles they are hearing of the word : but alas , thefe are hut as men fea ficke onely. For as menfet-ficke are ficke only whiles they are in the fhip , andonthtfea : and prefently are freed from their fickneffe, asfoont as they are out of the (hip, and vpon the land : fo they that feele fome qualmesofthe former fickneffe, whiles they are in the Church hearing the word, and homing their hearts beaten and toffed with the waues and fur* ges thereof doe nofooner a me M of the Church, and fet foot
on
The Epiftlc to the Reader,
$n the e firth, and deale againe with their earthly affaires y but prejently all their former qualmes are gone^ and they in as good earthly end car nail health as before they were. But i- Usjhis (uppofed health is the weft dangerous fcknefje^ euen to eucrlajttng death. 7 he) that are thus whol? fane no necde Matcher or the Pnylician : and therefore Chrtjl tkeonely Phyfician fo7 the (oule, cam, not t? doe them any good. They that arc^ feafukeinbody^are afterward much more healthy hj their faydftckneffe : but they that are (o o-ely ficke of the word^ whiles they h are th: word, ar e the wofef r cucr after. It had been better they had neuer beene ficke at all.
Morecuer^:ydefire in publifbing /' r eje Treat ifest isfoto prouckc,a:dwhet, and quicken all men flow the v:ord , <n that accords ig to a tri.dl of this their hue a-ter ward hand I. dy they may pi ouokt other sift to the like lone thert of that them- ^ % feluiS hr.ue attained znto. ^yind this is it, that the Lord hath Mkh.4.1, promt jed[bould be in thefe lafl times. They therefore thai doe neglM this duty, doeir* j owe fort make Goi altar , in not performing cfhisp'omife. Is t^is a f mail matter t In refpecJ ofthispromi(e,and of Godsfaitbfuhffe, men may welllooke for a blrfii, g ipon performance of t he f aid duty. Whcre_j therefore wejte God to h.iue be flowed vpon any (young men efpecially) good naturau parts, and re fir awed themjrom the tommon (wnes of the time ^ <vs alfotohaue wrought a gentle^ ameeke and a traclabU difpofition^ and thereby the better prepared them for his word, theretfmen byth'fe Treaties, feriouily read, or other wife would be mo due i to worke vpon Juchperfons, and call vpon them in all lout ng manner to goc with them to the mountainc and to the houfe of the Lord, oh wh it good might they doe \ But this being negle- fted, and many, euen prof (fours of the word, being bar (band ftrangc to vards other, that are nit already euen way as for- ward as thcmfelues,fuchas before 1 (pah of doe continue (I ill in their ignorance, and doe fie in daiknclTc, and in theLuci.;*.
fhadow
The Epiftle to the Reader.
Luc.i. 79. fhadowof death,**/ onceLboredto be turn'd from dark-
nes to light, St from the power of Satan vnro God, frc.
Arts 16. 1 3. jf therforexve our [clues haue tafledhow good the Lord &
ludeziAij his word are ) then let vs haue companion on fome, ma-
3 king a difference, and fauing other with feare pulling
t hem out of the fire \andyetalwaies hating the garment
lames j,*o. feHtnyut) fpotrcd by the flefh. O brethren, if any of
you doe erre from the truth, and one conuert him, let
himknovv,thatheewhichconucrtetha (inner from the
errour of his way, fhallfaue a foule from deatb,and hide
a multitude of fi nnes. 0 noble worke : re hoje fingers would
not itch to be doing of it ? Let all men labour moft of all therein
towards them, to whom they arefpecially bound, by kindred L
bykindneffeyby ancient J (ami 'iarity and acquaintance , or any
otherwife.
Tea, let all men of place, labour it with their feruams : not onfly calling vp on them togoe with them to the houfe of the Lor d^and there le ting themgiue them the ftp 3 and go: to ten Ak-houfc orTauemc, orwalketn the fiddor jf reels, till time require ^ thcyfhould wane on thzir majfers home againe (as now the manner eueric wne^e is) but feeing them alfo to flay in the Churchy an din their fight reuerendy to Attend vp- onthe word and prater, all the while thefaid duties arc per- formed :yt a , afterward alfo examining them what they haue learned.
Efpecially^ let all acquaint children in their young and ten- der age, with the Scriptures that are able to make them iTim?if. wife vnt0 falnat'ion through faith which is in Chtift Iefus.
By this diligence commended to God in earnefl prayer, wee
mi" ht doubt Lffe doe more good then before it bee done wee
A rare and ad- would thinke poftble to be done' Myfelfe doe know a young
mirablcc^m-^ $i€.woma9ly one Elizabeth Whc*izv\\\2\\jhe daughter
ofoneW. Anthony VYheatenhall*/ Tenterden inKent^
late
r
The Epiftle to the Reader.
late deceafed, not yet being ten y ceres olde, that hauing becne^s about tbefe three yeeres brought *yf in the hottfe of her vncle Sr. Henry WhcazenhaW, aTery religious Knight at Easl- Feccarn in Ki nty and there carefully intruded by his tcrtuous Lady^ befo> ejhe was nine yeeres olde {not much aboue eight) could fay all the new Tefiament by heart :yea,tl)at*t that Age^j was Jo perfect therein, when foe had not beene there aboue two yeeresjbat being asked where any wolds were fixe would pre- fently name booke, chapter andierfe. 1 write this upon mine owne knowledge and examination of her, in about forty places at one time : wherein fhee neuer mi (fed booke and chapter but once :yea, fhee neuer erred in the number of the vcrfe* but aU WAyes tolde the tuft verfe^ within one or two, at the mo(l, un- der or ouer. if Alfo the fame words were in diuers pUces {as efttimes itfalleth out in the Euangelifis)fhee did readily name all the places, if one asked her any place of the olde 7ejl anient in fie ad of the new (thereby the more to try her) fhee could ^re- fently anfwer that it wg* not in the new, except it were Allead- ged out of the olde. Oftentimes alfo fhee could nAme the very place of the olde Tefiament fo asked her, though not alleadged in the new. A religious and worthy Marc hint alfo of London^ being at the Knights hottfe the laft fummer before this. And asking her where tbefe words were(Whzt pleafure had yoa in thofe things, whereof now yee are alhamed Ifheepre- fently Anfwered, that the words were not what pleafure had yoii) but what fruit had you ? andnamed Rom. 6. a i . This is the greater matter, becaufealfo, eutn at the age before men- tioned\ff)e was (and now is much more) a% excellent atnee- dfe-rvorke, as euer 1 knew any of fo young yeeres. I writ not this to commend her (though foe bee worthy of commendations^ AnslCodgiue her humility with knowledge, and fo mAke her more worthy of commendations \ by the power of the word in her heart, to Gods glory and her owne faluat ion) but to fbew what may be dove by like diligence with difcreti<wy euen in
young
The Epiftle to the Reader.
young children of like capacity carefully inflructed by their friends (o lotting the word t hem fe lues ^ as hereafter I commend the fame to bee lotted. In which reffecl I hope my naming of her/hall not be offen/iue to any : fith I therefore doc it \ leflo- therwife it (Jjould be t [bought altogether incredible. Now ther- fore let vs not neglecl any opportunities but in our owne loue^s to the word, let vs endeattour to affett other with the likc^>. If we may oncepojfcjfe the hearts one of another with this loue% then (hall we eafily draw them to the loue of all other goo dneffe.
Thatyee may the more enlarge your loue to the word, and consequently prouokey our f clues to make other partaker of the hkey <v6uchfafe^ 1 pray you, to read thefe Treatifes now pre- sented vntoyou with all patience,
B e not withheld from tt by the bafenejje of my per f on, nor by my prefent mean e fate. Sometime* a precious fl one may bec^j found in a duughtll : yea^in the he ad of fome creature y other- wife vile and contemptible.
Neither let the more worthy workes of other altogether pre- judice the credit of mine ', rather read mine the more to efleem of better.
Neither let the di [like of any onethingmake you to dijla/le the w hole ^ as th manner offomeis, Can any man liuingfo write , as in all things topleafea/imen ? ^either be ye offended at the lar genes of the work vponfofew words. Haue not other written as much vpon asfho rt a text ? The foundation of an houfe maybe laid vpon a Lttle ground f yet the houfe itfelfe may haue many roomes, as we often fec^f in London : In thefe Treatifes a/fo^ many other obi cure places arefo opened \that in reading thereof yce will not think e your labour to be lofl.
The defects in matter, wthode^ or otherwife ^ may bee the mere borne w>th^ in r effect of mine age^ andjome ether trou- bles wherewith the Lord bath long extrcifed me.
Finally^ whereas lately yee haue had a mo fl pithy, learned
and
ThcEpiftle to the Reader.
and godly Sermon publi&ed, cntituled, A coale from the At- tar, <*/ alfo nnotber lcarne:l And religious work Jar gely & wor- thily Lying forth the deccitfulnes ofmansheart,/^ no man be offended, though 1 commend this worketojour reading, as a fair e of bcllowes to blow the [aid Coale : and to waketbc-j ftme coale a great fire ofprace that much water may not Gpt.8.67. quench : as alfo as a trialkour hearts touching the general! de~ ccttfulne(feofthem) bywofe things th.it heereafter^ ihaut^j written for the particular trial! of them touching our loue to the word.
Let it notfeemeftrange, that I doe (0 much per/wade/ cu to readthefe Treatifes , and to read them through y not heerea feeceonelyy and there a peeee> omitting fome other parts (as the manner of fome is) but conftantlyfrom chapter to chapter , as your time will permit you. One reafon 1 hauegiuen before 3 viz*, becaufe if we may be affected throughly with the hue of thctvordj#efhalltb:n the better affect al other goo dncs.Ano* ther reafon why I doefoperfwadeyou, is this, becaufe I haue $bferuedmany to haue had good bookesgiuen them, who haue kept them two or three jeer es, and jet in conference with other by their ignorance offomefpecial^omts handled in fuch books, they haue bewrayed that mall that time , they haue eithernot read them through, or net read them with cbferuation, &fo as they haue bin the better by themSlhm praying God to bleffe my writing an dy our reading Jo the furtherance ofvs towards eternalllife^ becaufe without his blefing, there is no end of making many bookes, and much reading is a wearinefTe oftheflefh,/r^/?. Fromminehoufe inthe HofpitallS. Bar- tholomewes by Sandwich in Kent, September? 1 616.
A
Yours in the Lord vnfainedly,
Thom. SrovGHTo?v.
PI
Emu.
A*.i. line 17. for word read Lord: pag.-T.lm. »i. for tertne read t»rne. pag. »,.lin ts. read and then. p. xtf. I. {4* r. this oath. ibid. 1 3 i tor rewarded r. remembred. pa. 3 j« 1 **.for Aquitt r.4gar. p.17 lf^r.for in part r. in feare. p +6.\. j i.r.morc p ecious.p.47« 1. 17. after able,r. from his owuc experience, p. 5*. 1 itf. r. remember hovr p. 59 I j r.as Ge- rtaz!.p*).U4.r.tohaYcbeene. p 69 I.a-o.put out.of. p 78. 1. 39. put our, the. p. 101. 1 4. r be- longing p. 104.1 ij. d.and.ibid.l. 31. r. followed turn, p 107.1. 11. in margine read Mai 1.6.7. p. ie-1 1. 39. r. but alas. p. 1 17.1 14. r.euen. p. 1 11.1.14. r. mens pleafures. 1 1 5 .!. j.r .lb to be fccn. p.iatf.l.i.r. as often a*weboaft.p.iJ7 l.jj.in margin, r. Marc- 8.3!. p. ij8.1.7.r.aduancing p. 141.1.7. r.thc m>rdofGod,pu43LLaowtfici foafou, ruiiicthingfccmctliwint'ing.p.i $1.1.17. Ylrr<-ti-pt<r >>.the word waiting fbould be fam^ather. p. ijc.l.ag.r. their confrrts p. 161 in mag.r. AAs a. 1/ 40. p. 170.1.10. r PrieftorPrinee.p.i7a.l.i4.r.fbeafiIjr. p iff. 1. i.r. euery wiy.p.ttf.t 10. for many r. nay. ibid. 1. 14- for whereby r. when. p. 197.1.9. r. for oar fclues. p. 104.1.3*. put •ut eke lad rather, p. 107.1.3 8. r. fife. p. 108. 1. 39-40- r. or to courage. p.m.l.i r. mw men. p.i4t>I.si.r.Rhiaoctirnra p ijJ.l. 29.r.our fpir1t.p-itf9.l- : S r.onehourc. p. 289 1 iy.r. Godhimfelfe.p. 3»o.l.i7. r.howtobWrp 307:14. tor Tisr.lf. p.309. 3io.paeout thelaft line of pag. 309. and tbc firft of j 10, p.3 1 t.I. t . for as r.ts. p. 310*. 1. 1 1. put out the fecond mifc- rtblo (hie. p. 3 3 ©J. jj. r j»rcmifc«. p.3 41.1.1$, 4. wc chinke that, p.j 47.U J. r. of tkc diudU j-
4*
DAVIDS LOVE
TO GODS WORD.
Chap. L
Ofcningthervorisofthcttxt^ that is thegrtundoftheiwbtU Trcstife. Viz. I. Thcw$rd,L*w. i. Thcfrontunt^* Thy. 3. Ibcwerdyllcuc. 4. Thevpord.Hew.
Psal. 119.97.
oh hew lone I thy Law> It is my weditatien coMwuafy, er all the day.
'^ST^Cc^s^g His verfe is rery lhort3but exceeding fvreet:
it confifteth of few words, but compre- hendeth plentiful! matter : it is foone fpoken , but it wiD require good time to open, and more to handle. All that (hall bee or can bee fayd , for the ope- ning and handling of it , may ealily be vnderftood, but more hardly 1 emem- bred, mod hardly praftifed.
Now becaufe of the great variety of matter contained in thefe few words : I will therefore forbeare all ipeech both ge- nerally of this Pfalme, touching the pen-man thereof,the time when it w as written, the general! argument thereof, and the ele- gant manner w herein the fame was written(farre differing from all the reft 0f the Pfalmes) and alfo of the coherence of this part
B with
2 C h a i\ I . DMids Ldue
with the former: and ofthefefirfl words, withthelaftoftheo-
ther next going before.
The diftribis- To cometo the words now read, for the better helpe of our
Tcxt°fthC vnderftanding, memory,and practife of them, let vi obferue
two things efpecially commended vnto vs in them, i . B^uid:
loue. 2. Datrids meditation: of both which the Law of God is
heere fay d to haue beene the obiect or fubiect.
The opening Touching the firft, namely, Davids loue towards the Law
ofthc words, of God, before I handle the fame at large, let vs firft of all ob-
and firft vvhat fcruCthefeuerali words whereby the Prophet exprelfeth it. For
theword/ thereis not one wordidle, thercisno one word which is not
Law. well worthy of our beft obferuation. J will notfpeake of the
words in the fame order, that we read them : but according to
the nature of the things fignirledby them. The cheefe word
therefore in this Text being Thy Law, as the which is (as I fayd
before) the obiect or fubiect borh of Druids loue, andalfo his
meditation; order requireth that I (hould begin with it.
Now the word heere and often elfewhere tranflated the Law, doth not fignifie a part onely of the word, to wit,that which we commonly call the Law, either morall, or ceremonialI,or iudi- cialhbut the whole doctrine of God, whereby hee hath made hirnfelfe and his will, concerning vs and touching vs,more ful- ly knowen, then the fame is reuealedorcan bee knowen by the booke of his workes, either of creation or prouidence : and therefore this is the word which is vfed, 77*/. 1 9. 7. where the Prophet faith, that the law or doctrine of the word is per- fect. In the fixe former verfes of the fame Pfalme, the Prophet fetteth foorth the firft meanes whereby the Lord maketh hirn- felfe knowen to aIlthcworld-,euen fufficiently knowen to make all men vnexcufable, and without the plea of ignorance. What is that firft meanes ? Euen thofe workes (before touched)of cre- ation, and prouidence, ordifpofing, ordering andgouerning Rom.1.10. all things created. For the inuifible things of God, that is, his ctcrnall power and God-head, are to be feene by the creatures oftheworld, &c. to theintent that they (thatis,alimen)fliould be without excufe. But in the fecond part of the Pfalme(name- ly in the 7, 8, 9, 10, and 1 1. verfes) he commendeth the fecond and more perfect meanes of making hirnfelfe knowen to his Church: euen more fully knowen, then hee could be knowen by his workes 1 what is this f his Word : not any one part there- of
t* Gods word. Chap.i; g
ofjbutthc whole : for the attributes and effects, whereby the Prophet in thofe verfes commendeth the word of God, cannot agree to any one part of the»v\ ord, but mud of neceffity be vn- derfrood of the whole word ioyntlyconlidcred together : that whole word ioyntly confidered, not any one part doth perfect- ly reueale God to the Ghurch.
Moreouer, by this word Law, in this place* we arc not to vn- No vnmkccn dertland any mch vnwritten verities, as the Papifts obtrude vp- veritics mcanc on the Church ? to be accounted for the word of God : but only ^^c vw<*- the written word, fet downe by the Prophets and ApofHes,and contained in the boolc.es of theoldeTeftament, giuen ro the Iewes (fuch as the Apocrypha writings cannot bee (hewed to hauebcene) and of the new Teflamenr, giuen to the Church bothofthe Iewes and Gentiles. Therefore our Sauiour refer- ° ■*"** reth the Iewes vnto (or commended them for) thefearching of the Scriptures? as wherein they did thinke (and that truly) they had eternall life ( without any vnknowen traditions ) and uhichdidfufficiently teftifieof him v\ hat he was. TheEuan-j^ J0 gelid lohttaKo faith of thofe things hee had written, that they were written, that wee might beleeue that Iefus is the Chrift the Sonne of God : andthatbeleeuingwemighthauelifethrough his name* Finally Paul faith, that the Scriptures are able to iTim.3.if.i6 make a man wife vnto faluation , thorough faith which is in *7-
Chrifl Iefus : and that they are all giuen by infpirationofGod, and are profitable for doctrine, for reproofe,for correction, for inftruction in righteoufnetfe,that the man of God may beeper- feel, thoroughly furnifhed vnto all good workes. What needc then is there of any vnwritten verities/
L aft of all, for this word, The Law : we muff not thinke, that The word though he meane onely the written word, yet hee meancth the pr«ehcd h« c fameonelyasitis written in the Bible, and then was written in ^fovndcc* thofe bookes of the oldeTeffament, which he had : yea, which himfelfealfohad written, and did dailywrite byinitinct from Gods Spirit: but that alfohemcaneth the fame, as it was then wifely, purely, fincerely and faithfully preached, opened, ex- pounded and applyed to the people of God, by the Pried?, Le- uites and other Prophets, raifed vp and fent from God in that bchalfe : as Ezra and fome other are fay d to haue preached the Nchcm. S. j. fame, For thisindeede is the cheefe, and principal!, and ordi- 67.8.
narymeanes which God hath appointed for the working and
B 2 encreaiing
4 C h a p, I . Dauids Ltuc
encreafing of faith fwhereby wee are to bee faued) and of euery Rwn.1014. good worke, whereby we are to be allured of faluation : asthe ^nd' 1**4*, Apoftle plainely teachetb, and as appeareth by the effects, not onely of the Apoftles preaching in former times,but alfo of the iincere,faithfull, painefull and zealous preaching of others in all ages from time to time, and in thefe dayes, wherein wee now liue^ to the flopping of the mouthesof alJPapifts, and others that fpeake or write difgracefully of preaching. The whole To returne* this is diligently to bee obferued, that the Pro-
word hecre phet here fpeaketh not of any part of the word particularly,but meant, not generally of the whole , fuch as then was committed to the fomepart Church. For there are fome parts of the word, that would pro- one y* uokemeere naturall men, and fuch as neuerfelt any worke of
Some parts of regeneration, thereby to the loue thereof. Such are the hi ftori- the word may call bookes of the Scriptures, whereunto no other hiftories in meere nam a^ ^ wor^ are t0 ^e compared. For what other hiftories may rail man. he compared to the hiftory of creation of all things in Jlxe daies, onely by the word of God, and that of nothing : to the hi (lory of drowning the whole world (eight perfons onely excepted) with the appurtenances thereof, efpecially the voluntary con- courfeof all beafts andfowles, wildeand tame, fierce andcruell as well as meeke and gentle, not onely Hares, Conies, Doues, fparrowes &c but alfo Foxes, Wolues, Beares, Lyons, Tygers, Leopards, Kites, K auens, Eagles, and fuch like, all fubmitting themfeluesto beputintothearke,and there preferued by Noah? as alfo to the hiftory of burning Sodomeand Gomorrha with fire from heauen,and of dcliuering of Lot#nd hiswife,andtwo daughters from the fame ? fotothe hiftory of lofeph folde into 4igypt and there aduanced, with the meanes thereof, the com- ming of his brethren vntohim, his often triall of them, and laftly the fending for Iaakob, and the comming of him and all his family thither, with their mighty encreafe and admirable multiplying, whiles they were theres notwithstanding many meanes vfed by the /Egyptians to thehindering thereof.'5 So to the great workes of c^jfor in /Egypt,thefearefu 11 and manifold iudgenents of God vpon the j£gyptians,whilethe Ifraelites fo- iourned with them,, the Ifraelites themfelues all that whileta- fling none of them ? and to the ouerthrow of the /Egyptians in the red fea,wheras the Ifraelites paired thorough on dry land,all the waters being gathered vpon heapes^ and (landing like wals
on
UQoismrL Chap. i. f
©n each fides of the Ifraelircs t fo to the great battels and victo- ries of IoJbuApj (thewalsof Iericho falling downe before him, w ithout any force of man againll thcm)as alio afterwards of the Judges, of David, otzsJfa, of IchofljApkat, and the like i May not the fame likewife bee fayd of the Euange^call hilTories, of Chrids incarnation, hfe, paflion, death, refurredion,and afcendon ? as alio of all the great miracles, fignes and won- ders done by him and by his Apodles, with the gifts of the ho- ly Ghod bellowed vpon them, and vpon many other by their mcanes ?
The matters alfo of doctrine contained in the Scriptures, and no where elk taught(books only excepted deriued from them) are fodeepe, fo profound, fofarreaboue the capacity, reach andreafon of man, yea, fo contrary thereunto, that what natu- ral! man will not take delight in fearching into them ? fuch are the dccrceofGod touching election and reprobaxion, the my- fiery of the Trinity, three perfonsin one diuine eifence, the myllery of Chrids incarnation, the article of faith for the refur- reclion of thefe our vile bodies, and making the fame at the re- furreclion like to the glorious body of Chridhimfelfe. Thefe things (I fay) and the like, are fo deepe and profound, that no man is (almoft) fo wicked, but will (of curiolity at lead) defire to dudy and know them: and that confideringthem, will not cry out, Thy tcdimonies arc wonderfull: and with the Ap (lie, P^I- ttjMJi Ohthedeprh both of the wifdome and knowledge of God ! Ronui.*?. how vnfearchable (or vntraceablc) arehisiudgements, and his wayes pad rinding out ?
And why may 1 not fay the fame in refpecT: of the eloquence of many parts or the Scriptures /Verily many parts of Gods writ- ten word, both in the olde and new Tedament, are fo full of ex- cellent and mod fignificant metaphors, continued allegories, and all kindeofmod elegant tropes, and other figures of words andfentences, that the eloquence of all the Orators, Poers, and ot her writerswhatfoeuer, is rudencire and barbarifme in refpecT of it. The fined thread(as I may fay)of all other writings, is as peafc-flraw,in comparifon ofthcfincneileof iome place of the Scripture. May nor the heart therefore of ' a meere natural!, car- nall and wicked man bee much afTecled cowards fuch parts of the word ? Thefe things being fo, it is the more that Dam /here fpcaLeth of his lguc not oacly towards fuch parts oi Ggd s Law,
B 3 but
0 C h a p. 1 1 Dduu/s Loue
but alfo towards tht whole. How this bclongcth to all other, wee (hall fee afterward, when I haue gone thorough all the words,andlayd open theprincipall matter it kite. Thy : for di- The next word to bee obferued is the pronoune, Thy • and
fhTsLm^ that in a doublerefPea- Firfl> for diftinftion of this Law, and from!l7o;hcr word,from all other lawes and words. Secondly, forconfir- writings. mation of the Prophets loue towards this Law and Word of God. There bee many that can fpeake much of their loue to- wards other things (as towards riches, honour,pleafures,wiues, children, and other friends) fo fome may fay much of their loue towards the writings ofPhilofophers, Orators and Poets : fo alfo toward humane lawes, humane traditions and ordinances, though contrary to Gods Law : fo alfo toward phyficke, law- books both ciuill& alfo common & ftatute-lawforthe kingdom wherein they liue : fo other may fpeake much of their deuotion towards the bookesof chiuaJryand martiall matters, of heral- dry and blafing of armes,of planting and other husbandry, of Alcumiftry, orGeomerry, ofrheMathematiques, of Logicke and other arts : as likewife of the tongues, Latin, Greek e, He- brew, French, Italian, Spanifh,&c. Yea, of their deuotion to words and workes of worfc matters : butjD***^heerefpeaketh not of his loue towards any fuch thing, but of his loue towards the Law of God. For confirms- Touching the fecond refpecl of obferuation of this pro- tion of his noune, I fay, it is for confirmation, and as a reafon of his loue Unietothe towards the Law of God, in a double confideration. Firft, as fromlbcau_5 an argument taken from the Author of the Law, and onecaufe thor thereof, ofhislouetowardsit 5 euenbecaufeitwas, and (till is the Law from histcfti- ofGod. AndfecondIy,as an argument to confirme that which mony touch- ^ee fp^^n of hisloue towards the Law of God, taken from 1Bghls Lavv' the teuimony of God himfelfe in that behalfe.
Of the firft confideration,as it is an argument taken from the authour and giuer of the Law, why hee fo loued it , I (hall fpeake afterward, when I come to the cheefe doclrine of this place.
Touching the fecond, in that the Prophet faith not, oh how
loue I the Law of the Lord : but oh how loue I thy Lavv I hce
callethGodto witnelleofhisfaydloue ? it is as much as if hee
Xoh.*j.x;.i6. had fay d, touching his loue to the Law of God, as Peter faith of:
17- his loue towards Chri(t;theee times one after another. Lord
tkou
to Gods word. Chap.i. 7
thou kno'.veft that I loue thee. This therfore commendeththe truth and finceriry of Davids heart touching this his loue to- wards the LawofGod, inthathec boafterh not of anything, neither faith any thiug, but that,w hereof he durfl call God him- felfetowitnelTe. The like he doth (almoft) thoroughout this whole Pfalme, fo often as he fpeakethofthe Law of God. With my whole heart haue Ifoughrthec : I haue hid thy proinifcin Vcrfio.11. my heart. So a!fo in Pfalme 19. hauing commended the word of God by diuers attributes 6c e fleers in all the children of God generally, and by tw o companions, at lafl hee faith, thereby is Pfal.i q.ii. thy feruant made circumfpeft : fo againe, v\ hen thou faidftf viz. to thy people generally in theplurallnumber)iV^jf<? my face: Pfal.17.3. my heart anfwercd (ox fayd vnto thee) thy face rnll IJeeke. When alfo the Prophet would declare his great reckoning or account that he made of thehoufe of God, and the place of his vvorftiip, hefpeake;h in like manner, How amiable are thy tabernacles, oh Lord of hop &c. inthefeandin diuers other the like places, the Prophet to declare the fincerity of his heart tow ards that w her- of he fpeakcth, diredeth his fpeech vnto God, as calling him to beawitnelfeof that which heefpake touchinghis heart. Why did the Prophet and other holy men in like cafes thus i%kxnw. themfelues and fpeake vnto God ? Euen becaufc the Lord only knov\eth the heart of man 9 7 ho u^euen thou onely (faith Salomon .Kin". 8^0 fpeaking to God J knorreft the hearts of all the children of men. The loue therfore of a man towards God himfelf,or his word,orany thing z\s is known e onely to the Lord. Man may make great fliew cs vnto men , yet there is no man but by fuch fhewes may be deceiued : for the heart of man is deceitfull out of meafure. In this refpeel therfore it was meet that the Prophet fpeaking of icrcm.17.9. bis inward & fecret loue to the Law of God,(houId not call man to witnefTe hereof, or fpeake vnto man,but that he fhould turne himfelfe onely to God;as he doth faying, Oh horv loue 1 thy Law\ but more heereof afterward, when I fnall come to apply the cheefe doctrine.
The next word intheTextro bee confidercd, is the word The word J loue. He fpeaketh not of his knowing, reading,hearing,fpea- iwM?c©nfi<fe- kingoroutwardpraclifingoftheLaw, butoflouetothe Law : '. j^ky * this is more then all the former : all the former may be without potion 100- this, but this cannot bee without the former. Wee may know, thcr words. read,heare, fpeake, yea preach the Law,andallGods Word,as
B 4 alfo
I DauiJs Loue Chap 3 ;
alfo outwardly performe outward workes prefcribedand com- manded by the Law ; and >et not loue it. Bur where this loue is, there cannot but be all the former : as afterward wee (hall fee more largely. Zflans thepuncipaU affection ofall other: like a Queene commanding and ouer-ruling all 1 he reft, Itcarrieih all the reft with it : all th? reft attend vpon it : yea, fometimes alfo the iudgement it fclfe. As the loue is fet, whether riphtly or wrongly) towards good or euiliifo are all the arrecTions wav- ed, yea,iudgementit lelfe fometimes blinded with k>je,errtth, as theloueidelfeerreth : and To words and all action saie ac- cordingly. Doih not daily experience daily teach the truth hcereof? Two other Moreouer, befides this obferuarion of this word, in refpect, refpefts of the of other, and in a kinde ofoppoficion vnto other, as diuerfe obferuation from them before mentioned : let vs obfoue two other things of the word, therein: 1. The firft perfon : 2. The prefent tenfe. Hee faith not> Oh how is thy word to bee loued : namely by other : but, Oh how do Imyftlfe loue thy Law or thy Word ? neither doth he fay, oh how haue I loued thy Law in rimes pad, or oh how Willi loue it heereafter,how vnfainedly doe Ipurpofetoloueir, whenl fha.ll bee aduancedvnto, and fetledinmy kingdome : or how would I loue it, if 1 were fo ad uanced and fettled, or were in this or that eftate,or had this or that which I yet haue nor, or that other haue fas Ayfolom faid, if hee were Iudge in the land, *. am.15.4. tkat euery man which had any fuit orcaufe might come to him,
then he would doe him great I uftice) the Prophet I fay fpeaketh not in any fuch manner : but he fpeaketh as in the firft perfon, fo alfo in the prefent time, faying, Oh how doe I fnow, fiich as I am) loue thy Law ?
Both thefe things are verie worthie of our obferuation, and they be the greater in refpecl: of the perfon of the Prophet : for albeitthename ofrhe writer of this Pfalme be not expreded in the Title thereof (as in many other Pfalmes) yet the (Ireame of moll Interpreters carrieth it toD*mdt The matter alfo and (tile of the Pfalme, compared with the matter and ftile of other Pfalmes that are Dauids-> doe both fauour o\Dantd, and argue, it was written by Dauid: if alfo time would giuele^ue, and o- ther mo-re necelfarie matters did not require the more breuitie in this point, it would be no hard thing to (hew many things in
this Pfalme to be fuch ascannotfidy be vaderftood of any o-
ther
Chap, i, td Geds mrd. 9
ther,oraptlv applied to any other,but only to T>Amdt As. i.chil- dren therefore 10 all things rdemMifig one another, may well be thought tohaueoneFacher., fothis Pialme, being moll an- fwcrable to other, that out of quellion are Danids, may well be afcrib.d to DakkI alfo3 as to tiie inllrumentall father thereof. Whether D*nidvi&c now in full and quiet poiTeflion of his Kingdome (though not without many aducrfarie>) or whether he being but kno^ne to be theheireapparant, appointed to fucceed.sW, were now in baniiliment by the cruelty of SahI, (as molt doe thinke) or whe:her he were for a time in flight from the cruell and rebellious infurre&ion of his vnnaturall fonne Abjclom, yet U it a great matter, that here he fpeakethof bis leue towards the law of God. Jf he were in full and quiet polfelTion of his K ingdome,then had he many other things that he might haue loued, and wherewith the hearts of fuch Princes are commonly taken vp,yea alio (lollen away from thofe things that are much more worihieof loue. What need I fpeake of the dayly experience, \a hereby the truth hereof is manifefl: in farre more meaner perfons then Princes are ? If Damd were in exile or flight, a man would thinke, that his wife and children, and other friends, as alio his country, would haue fo occupied and fully podelfed his heart, that there mould haue been little place for other things therein : but that rather heiljouldhauefaid, Oh, how loue I thofe things ! Oh, how is my heart troubled with thoughts of them, and care for them in my great loue to- wards them ! Moreouer, that neither any troubles on the one fide, wherewith D.vnd was continually exercifed, neither his honors, riches, or pleafures, either inpoiTeflion or in hope on the o:her fide,ctid extinguifh,or coole,or abate his loue, is it not a thing of \ cry great note ?
Th<; next word to be ob'erued is that word., Hw. Oh, how j]ow loue I thy law ! This noteth the manner or mea (tire of his loue. It is a word of admiration, or a note of comparifon,fo is h taken in diuers other places, Mow amiable are thy tabernacles, &c. Pul.84.1. Behold how good and howpleafant a thing it is, for brethren to dwell together in vnitie! a word in duefeafon, how good is PfiI.ijjA it? How beawtifull arc thy^:ty oh Princes daughter ? How £r°11 ifc*I« doth the Ctuie litloiitaire? Hov is the -jold become dimme? T *" '7'\ ' m m How is the mod fine gold changed &c. HowbeavuifulIarethcRom.io.ij. feet of them that preach the gofpell of peace &c. But how plen- tiful!
10 C h a p. r . Ddutds Loue
tifull and (almoft) infinite fhould my fpeach be, if I mould al« leage all places that haue thisv\ord, Wr* letthefebefufficienc to lhcw,thatit noteth a kind of exce(Ie,or excellencie,euen fuch as cannot be well expreft. The Prophet fecmcth to fpeake with a kind offighing, and as being forauidied with loue towards the law of God, that he waseuen fick of loue, as the Church
Cant. 2 y.aiid faith- the was fick of loue towards Chrift : fo feemeth the Pro- ' phet to be fick of loue towards the word of God : as Ammon was
2. Sam. 13 2. lick ofacarnall, and wicked, and filthieloue towards Thamar « fo was DamdCick of a fpirituail, a godly, and holie loue towards the word of God.
This word alfo importeth a comparifon,and noteth a greater loue in Vamd towards the word, then towards riches or any o- ther thing , in which refpeel: he faith afterward in this very
Pfal 1 19- 127. Pfalme, that heloueth the Lords commandements aboue gold, yea aboue fine gold : yea. as wbofoeuer fo loueth not Chrift,
Luc. 1 4 16. that in refpeel: of Cbrift, and for Chrifb fake, he hateth father,
Matth.10.37. and mother,and brethren,and fi(ters,wifeand children, and his
Matth.6.25. ownelife alfo (much more riches and other things not to be
ob. 2.4. compared to life) is not worthie of him : fo he that doth not loue the word aboue all other things,yea, he that hateth not all other things below here, in refpeel; of the word, is not worthie of the word. Chrift himfelfeloued the word of God more then he lo- ued any riches, for did he not for the performance of the word . fubmit himfelfe to fuch want, that the foxes had holes, and the
birds had nea(b, but he had not whereon to lay his head ? and
Heb 1 2 r^at' a^tnougn nc were the heirc of all things, yet he was mini- ftred vnto by certaine women.?He loued the word of God more thea he Ioucd his mother, brethren, and filters. For when in his Sermon-time fome came vnto him, and told him that his mo- ther, brethren, and filters were without defiringto fpeake with him, did he not giue fuch ananfwere, as whereby he declared, that all they were not in fuch account w ith him in refpeel: of the bond of flefh and bloud, as they that heard the word of God and kept it ? When alfo a woman cried out with admiration ot
Luc.11.27. him, and commendation of his mother, faying, Blelfed is the wombe that bare thee, and the paps that gauethee fuck 5 did he not anfwerc, nay, rather blefied are they that heare the word of God,and keepe it ? When his mother alfo fometimes feemed to
Lttc.2.49. reprooue him for making her and Iofeph feekehim, did he not
fomewhat
to Gods word. C h a n 2. II
fomcvvfaat roundly rcprooue her, faying, How is it chatyee fought me? wilt ye not that I muLlbe about my Fathers buf:- nc> ? Yea, Chriil loucd the word of God more then he loucd his ow nc life, for did he not lay downe his life to fulfill the w ord of God in that behalfe? When Peter alfo would be fo hot in his caufe,and play the fouldicr in his defence, that he fmote off the high Prieltsferuantscarc, doth he notfliarply reprooue him, Mattli.i£.<4, and bid him put vp his fword againe,adding further in a kind of indignation, that if he would, he could pray and obtaine more then tweiue legions of Angels for hisrefcue,buthowthen(faith he) lliould the Scriptures be fulfilled, that thus it mud be I doth he not hereby plainly inlinuate,that he refufed the help of An- gels, or at leal! would not vfe them when he might forhisdeli- uei ance from his enemies, and the prolonging of his life, euen therefore that the vScriptures might be fulfilled ? If Chriftlefus himfelfe loued the v\ ord more then all other things, yea more then his life, that was more then the life of all Angels, was there not great reafoD, why Dauid (hould louc it in like manner I had not Dauid as much need of it as Chi ifl \ B ut I forget my fdfc in Hipping thus into the principal! matter, while my purpofe was to deale onely w ith the words,but being thus put in mind of the matter, I will now leaue the words (as wherein I may feeme to haue dwelt too long) and come indeed to the maine matter^ as from which I may alfo feeme to haue too long retrained.
Chap. II.
Wherein is an entrance made into the maine matter ,and 4 distribu- tion of the reafons^both of Dzuids /we to the word>and*lfoofiurSy and feme of the faidreafons handled, which ail men haue ulouc the word of God.
BY all therefore that hitherto we haue fpoken, andyehaue Themiice heard, of thefeuerall v\ ords,both of vs doe fee(y ce the hea- matter, rersand I thefpeaker) the louc of Dauid towards the word, and towards the w hole word of God, euen his prefent and conflant loue,his true and vnfeigned loue, fuch as whereof he might call and did call God himfelfe to witneire^his great and earneft Joue,
yea;
in Chap. a. Dauids Lcue
ye3,his fuch loue,as he could not by any vs oris expreffe it 5 fuch loue, as the mention whereof made him to figh with thinking on it$ fuch loue,as whcrof he was fick jfich loue,as was far grea- ter towards the word of God; then towards any other thing in this inferior world. The doftrine From hence we gather this point of doctrine for our inftru- ot this place. ftjon) yca3forthein(lru(ftionof all men, that fo all men ought to loue the word, euen the whole word of God. and euery part thereof, as Danid here profelferh, and protefteth, that he loued it:for Dauidhzd no peculiar commandementto loue the word, which was not giuen as weli to all other : that alfo that the word was to Dauid,ihz fame is it to all other, that need a Ifo that Dauid had of the word, and ofcuery part thereof, the fame alfo haue all other. That benefit that Dauid had by the word, the fame may all other hauelikewife; yea, I may take one ftcp farther, and J may boldly, fafely, and truly fay, as PWfpeaketh of him- tCor.n.13. felfe by comparifon with fome other, Are they miniltets of Chrift ? 1 am more, in labors more abundant, in (tripes aboue meafure,in prifons more free] uentrthatfo in like manner,if Da- uid hadneedeoftheword, wee haue much more in this age, if there were good, fufficient, and plentifull reafon why Dauid loued,and iuflly loued the word (as we haue heard he did) then we haue much more reafon, euen to loue ir much more. That v<tuii To make this good, I will proue both thefe points : 1 . That had good rea- Danid had great and many reafons fo to loue the word, as here fonfo to^ouc hefaithhedid. 2. That we haue not the fame reafons only, to
wee much*1 moue vs to ^oue tne wor(^' as Dauid loued it : but that alfo wee more. haue more reafons : and that therefore woe are to loue it much
more. Firft (I fay ) I will (hew you the reafons that Dauid had for the loue of the word •. which are alfo common to vs,and to all others, and euer were fo common to all. 2. I will (hew other reafons for the loue of the vi*ord,u hich neuer belonged to Dauid >ot to any that liued vnderthelaw, but are proper only to the ages that haue been fincc the manifestation of Chi ift in the flcfh,and that haue liued,do iiue^or fliall liue vnder the Gofpell, tothelaftcomming of Chrilt ;n glory. Both thefe points be- ing fhewed,I wil apply the former dodrin to our felucs,& labor toprouokc ourfclues,bothtolouetbcwordasD*»/Jdid, an J alfofo much morctoinlargeour loue toward* the word, by how much the more reafon we haue, fo to dge;thcn Dauid had.
But
toGedswori. Chap. 2. 13
But before I come to the firft of the former two points? Jet vs ,„. r . „
r l- l- u u r l v vVhatrpcciall
not forget this one thing, that then was iomewhat peculiar to reafon Damd Z)**/^ and to the Ifrae/ites then liuing, and to the lew es which and the Ifrae- ihouldliuetothefirncommingof JefusChri(l;now pad. What ^tcs,,um,g f° is that ? euen that they onely were betrufted with the word. ^
ffr fieweth his word vnto laakpb.his {iatutes and his Judgments vnto t|ie flcA^d Ifrael, he hath not dealt fo with any nation* . All that time there- to loue the " fore before the comming of Chrift in the flefh,yea till the death word morc of Chrift, and his commiflion giuen to the Apoftles, forprea- th3n a11 othcr ching the Gofpell vnto all nations ; great was the prerogariue of * pfcLu- lf the lewes aboue the Gentils i becauie vnto them were commit- 2d*
ted the oracles of God. In this refpecH: therefore (to fpeake by Math: 18.19. a kind of corredion of my felfe ) Dauid and the reft of the peo- Rom: I*.1' pie had ( I acknowledge) fome fpeciall reafon of their fpeciall loue to the word of God: as likewife becaufe of all the fpeciall benefits they injoyed by the word, whiles they ipecially in joy- ed the word it felfe. For the more that any man betruf teth an- other with any fpeciall Jewell or treafurefora time 5 and the more benefits fuch a man reapeth by fuch a Jewell or treafure, fo long as he is Ipecially betrufted therewith , and hath the fpe- ciall cuftody and vfe thereof j the more certainly fuch a man is bound to loue,not onely that man that fo betrufteth him with the cuftodie and vfe of fuch a fpeciall jewel] or treafure jbut alfo the faid Jewell and treafure it felfe , and to be the more carefuil both to keepe it fafely, and alfo euery way to vfe it the better. B ut this reafon being now taken away, and the word and bene- fits thereof being now made common to vs, I fliallnot need to ftand any longer vpon it.
I come therefore to the former of thofe two points, which before I propounded to my felfe to (hew vnto you ; that is, to fet downe vnto you and all others, thofe reafons for the loue of the word, which Dauidh&d , and v^ hich notwithftanding doe now belong to vs as well , as then they did to Damd, and to all the Church of his time , and of future ages to the comming of Christ.
Here let vs firft of all remember , that firft obferuation for The firft gc- the confirmation of the loue of Damd, before made vpon the ncral! argu- pronouner^/ , viz: that the fame was an argument of Dauids mcnt,forloue loue towards the word of God, taken from the authour : that^:£^h' is;becaufe this word which David fo loued was the word of God. thereof , God
Though himTclf.
1 4 C h a p. 2 • Dmids Lout
Feb.10.28. Though fomepart thereof were called the law ofMofes, and be Ioh. 1.17. ^^ t0 nauc beenegiuenby Mofts, as alfo be termed the word Hcb. i.z, that was giuen by Angels , and to be receiued by the ordinance Ads. 7. 55. 0f Angels > and to be ordeyned by Angels ; yetthefe things arc Gajae.3.10. n0t fo to be taken , as if Mofesovthz Angelsh&d beenetheau- thors of the Law, or of any other part of the word : butthe Scripture by fuch phrafes meaneth onely that thefe were the instruments that God vfed in the firft publishing of the word. E" j • - For the Law was firft committed to Af<?/f/, and both the Tables & ?4- 1." °^tne Morall Law were firft giuen into the hands of Mofcs (the Kxod.20.ip. people fearing to hearethe voice of God. ) So alfo did Mofes firftreceiue the ceremoniall and judicial! law from God, to communicate the fame vnto the people. At the firQ giuing alfo of the law , the Lord being glorioufly accompanied with the Angels, afterward alfo (yea before ) the Lord fpeaking ma- ny things to particular perfons by Angels : therefore is the word faid to haue beene giuen and ordeyned by Angells. Yet were they but inftruments of God, andMinifters of the word for a time : the Lord Still was the author of the word. And thcr- fore as the word fpoken is faid to be the word of God 5 fothe whole fcripture,and all the fcriptures,and euery fcripture is faid _. , tobegiuenbyinfpirationofGod: and holy men that wrote the
z Tim. 3. 10. . o J r ,\ 1 '. / «. r i_ •
fenptures, are laid, not to haue written any thing or their owne 1 Pet- x ii . heads, or by any priuat motion , but as they were moued ( and directed ) by the Holy GhoSt. And although no man know- 1 Cor.2.1 1 , *nS tne tniQgs of God, but the fpirit of God, and no man being x Cor.ia.j.' able to fay that Iefus is the Lord , but by the Holy GhoSt 5 no man therforecan much lelfe know and be allured fully, that the fcriptures (wherein are all the things of God and of Chrift Iefus) are of God, but he that hath the fame fpirit of God, that did n*r ft direcl: the writers of them in writing, and by whofe infpiration they were firSt giuen: Yet are there many other things that do partly teftifie the fame, and that doe fo euidently fhew the di- uine originall of the word, that fuch as will not fee and acknow- ledge as much , may notwithstanding be left without exxufe in themfelues , and haue nothing to plead for their ignorance in that behalfe. As by the workes of God, euen the very heathen might fee fo much of the in vifible things of God,as were fuffici- cnt to take all excufe from them (as hath beene before touched) though the faid works did not fully (hew all things that were to
be
touoaswora, Chap. 2. 15
be knowcn of God : fo albeit nothing can fully allure men that the Scriptures are the v. ord of God, but only the Spirit of God, yet are there many things that may abundantly conuince all fuch as (hall denie them to be of God.
Thefearc,fir(toralltheheauenIyand diufne matter of them, 1. not agreeable, but contrary to t hat that is in man, and condem- How the ning vvhatfocuermanhathorisofhimfelfe. For is it not here- S^'P^c* aw byapparant, that man is not the authour of them, andconfc- ^fOod. ouently that God is ?
Secondly, the fame is manifeft by the chafte and pure flile of 2 . them, nothing fauouring the wit and inuention of man, but al- together the wifdomc of God.
Thirdly, foalfo by the fimplicity of many men, beforethe 3. Lord fet them a part for the writing of the Scriptures : who not- withftanding afterward had excellent gifts, and wrote excel- lently, not onely of things in their time, but alfo of things be- fore their times,and of things to come iMofcj'mdeedc was lear- A&S7.12. cedinallthewifdome of the /Egyptians, notwithftandinghee did not write of things done before his time,as of the creation of the world, of the drowning thereof, of the burning of Sodome andGomorrha, and of diuers other thelikethings, neitherof things to cometopaire many generations after his time,hee did not (I fay)writeoffuchthings(pa(landfuture)by that learning of the /Egyptians,but by the wifdome of God and by 'direction oftheHoly Ghoft ; whoprefented all things pall to him, as if hee had feenc the execution and performance of them : and ihewed him things to come, as if they had beeneprefent. Was not Dautd alfo brought vp, all his youth, inkeeping offhecpe.? was not Amos an heard- man or keeper of great catteil?werenot thechcefe Apoftles and grcateft writers (Paul excepted) fimple filhermen ? How then came it to palle, that all thefe wrote fo excellently, but by the Holy Ghoft / Though Paul had beene brought vp at the feet of G<tmaltely and were a learned Pharifie, yet he wrote not the Scripture by theinfrru&ion of Gamdid^ or by the learning of the Pharifies, but bythcHolyGho[t,and Gal. 1.1.12.1^ as he was taught of God,and immediately inllruded by Chrift lefus himfclfe.
Fourthly, the fame is likewife euident by the perpetuall and 4- conflant harmony of the Scriptures,one booke compared with another, though written by diuers perfons, at diuers times, in
diuers
1 6 C h a p . i. Dtnids Lout
diuers places &c. Doth not this plainly argue all the Scriptures
to be from the God of concord I can all the world (hew fo many
bookes written by diuers men, fo to agree together I yea, there
ncuer was any one man, that wrote diuers treatifes ofhalfe the
volume, that the Scriptures are of, but that there might be fome
dilfonancy found in them.
5. Fiftly, the mighty andpowerfull effects alfo of the word in
men of all forts, of all ages, of all complexions, calling fome
downetothe gates of hell, railing vp other toheauen, turning
them from the power of Sathan toGod,caming:hem thathaue
beene of feirceft nature, and making them as meeke as Lambs,
affecting fome wich great heauinefle, filling the hearts of other
with ioy and gladnelfe, driuingfome to great admiration, and
enforcing them to acknowledge, that they neuer heard men to
(pcake, as they haue fpoken,that haue fpoken the word of God,
and making fome of the very reprobate (otherwife flout and
fturdyj to quake and tremble: doe not thefe (Iky) and other
the like effects bearewitnelle to thediuine infpiration of the
word ?
<»• Sixtly, what (hall I likewife fay of the particular foretellings
of many things long before, euen many hundred yeeres, and
the naming of fome men long before they or their fathers were
I.King. 13.4. borne, and what fliould be done by them 5 as of hfiah, and that
he (hould burne the bones of the idolatrous Prcifls vpon the
Ifai.44.1S. z\tzxoirBethell7) 30. yeeres after : and of Cyrtu, that hee (hould
be a deliuerer of the people from bondage 1 70. yeeres after : as
likewife oftheaccompliihing the forefayd things to be done by
Jofias and Cyr/«, and all other future things, and thatin the very
moment of time , wherein the fame were foretold that they
mould come to paife, as alfo of all the circum fiances before
prognorticated with the things themfelues ? Could anyfuch
things be done by the wit of man ? no, no : it belongeth onely
Ecclcf.S.n.orto God, to foretell certainely things to come. Who can tell 4
- 1 r 7* I# man wbatjhall be after him vr.dcr the Smne ? Gifte a portion tofeuen
and alfo to eight 3 for thou knoiveftnot what em(l Jhall bee vpon the
irai.4^1 ♦. & earth. Doth not the Lord alfo oftentimes challenge thepredi-
44.7. & 45. ii. clion of things to come, as proper only to himfelfc ? and doth
& 4^.9. 10. he not thereby proouchimfelfe to be the onely true God I
7. Whatelfe alfo doe the great outward iudgements of God
from time to time vpon the contemners of the Word,as alfo his
apparant
to Gods work C h a p. 3 . 1 7
apparant manifold mercies vpontheprofellbursand maintai- nors orit: as likcwife thewormc ofconfcience gnawing ac the heartoftheone, and the vnfpeakable peace, ioy and comfort abounding m the other : what die (I fay) doe thcfe things teach, but that the word is of God ?
Eighthly, touching the perpetuity and preferuationof the &* Scriptures from time to time from all enemies, 1 (hallhauefomc occalion to fpeake afterward.
Now let thefe things (thus curforily but touched) fuffice for proofe of the Word, that £>4K>Wfpeaketh of, to be the Word of God. Was not this a great argument to prouoke Dauid to the loue therof? According to the excellency of men in learning or in skill for any worke, are the bookcs and workesof men the moreloued : Howthen are the bookes and writings of him to bee loued, that in all things is moft excellent and onely ex- cellent?
AsGodistheauthouroftheword : foisheethecheefe and jinum* principall matter thereof. Forwhatelfe(in a manner) doth rhe Godthecrin- word teach, but the great power, wifdomc, iuflice, mercy, and pall matter of other things of God \ As therefore weelouethofethings, and theWocd. defiie the knowledge of them: fo is there not great cauie, why that word alfo mould be precious vnto vs ?
More particularly and principally, this Word of Gcd fetteth i.Mgm. forth at large vnto vs, the great, the vnfpeakable.the incompre • J, Vf* IS henfible, and more then maruellous loue, mercy, and other jctrcrs ^dhit goodnefte of God towards vs moft vile, moft wretched* moft letters patent miferable, moft rebellious creatures. All the word of God is (in of all our pre- a manner) nothing elfe, but his loue-letters vnto man-kinde, ro^wH« and his letters (as it wereteftimoniall) ofhis exceeding loue to- wards the Elect : yea, his letters patentforthe forgiueneilc of their finnes? and of his gift and grant of all liberties, immuni- ties, priuiledges^dignities, preferments and prerogatives in this life, and for confirmation and aiTiiranceofthem,ofeternalllife> happincfte and glory in the life to come. Had not D^«i^there- fore, and haue not all other iuftcaufe, fo to loue the Word, as heerc he faith, hee did loue it I h not any childe, hauing beenc flubborne, riotous, difobedient, rebellious to his father, being reconciled to him, in great loue with rhe Iouing letters, which teftifie his fathers fayd loue and reconciliation vnto him ?Is not any woman, defcending of bafe and beggerly parentage, being
C married
iS Chap.?". DsnldsLm
married to fome great and mfghty Prince, and yet after marri- ape breaking the marriage couenant, and many other wayes greatly offending her princely husband, butfor all that recon- ciled vnto him? and receiued into grace and fauour with him : is not any fuch wire (I fay) greatly in loue with the loue-lettcrs of her fayd louinghu band vnto her ? 4. Ai*. M ay w e not farther fay,that God himfelfe doth greatly loue God himfelfe ys Word ? A nd doth not this appeare by his harred of all them crcatly loucth ^^ kate {t) anci by his great loue,mercies and manifold fauours ™ vvora, towards them rhat loue it ? Had not Drf/Wtherefore, and haue not all other great caufeto loue that Word, which by the for- mer teltimoniesjthey feefo greatly beloucdof God I
Pfal.19
Chap. III.
Containing foure other arguments from four e commendations of the frordtncPfal.i9.j.
LEt vs heere alfo breifcly confider all the commendations of the word, as they are fet foorth vnto vs in another Pfalrne. They are indeede very many, euen fixteene in all : yet let it not be tedious vnto any, for me to take a little view of them all, and as it were lightly to trip ouereuery one of them. Though the commendations of the Word in that place bee as a large wood of as many dayes iourney through as Nineue was ; yet I will (as Ionah. $ . $. jt Were) take fuch fwift pofr-horfes, that I truft it (hall not feeme
long to any, ere I come to the end thereof POLm.t. Fir It therefore it is there faid, thatthe Lawofthe Lord(thac
$ jirg. is, his whole word or doctrine) is perfect. But what is meant 1 .From the by tnjs attribute perfect fforanfwcr hercof,we mud vnderftand* p«feftionof that(rie Prophet hauinginthe former fixe verfes of that nine* teenth Pfalrne, commended the workesofGod (as a bookein H .1 a large folio, and wrirtcn with fo great letters, that hee that run-
neth may read) to fet foorth thcglory ofGod, and fofarreto fhewtheinuifible things of God generally to all the world, as whereby all men of all nations may bee made inexcufable, and without all plea of ignorance of that God, whofe glory is fo de- dared by the heauens and by his other wor kes : doth now adde
the
td Gods word. , C h a p. 3* i p
the commendation of the bookeof his written word, as more perfect, then the other great booke of his workes, and as con- taining not onely many things, which cannot be learned by his fayd bookeof his creatures (as the my (tery of the Trinity, three perfons and one and the fame God : the eternall decree of God touching election and reprobation : the incarnation of the fc- condperfonoftheDeitie : the faluationofall that doe beleeue in him foinuelted with our nature : therefurrection of the bo- dy, and many other articles of our faith, without the know- ledge v\ hereof a man cannot befaued) but alfo aJiorher truth, Tit x r which is according to godlinetfe, neceffary to bee knovven vnto faluation,orfor belecuing in lefus Chrifr. to eternall Jife,and for i.Tiblm. all fuch obedience as w hereby we may both know our felues fo to beleeue in Chi -ill, and alfo declare our fayd faith to other, to Ioh-*-1^an<i be no vaine,and dead, and vnprofitable faith, but a true, liuely iami2.I4,'&c#' and fauing faith. This one word thereforc/*r/>#, fignirlcth that the written word, not giuento all generally, but particularly and onely to the Church,teacheth not fome things alone, w her- by all may be made without excufe, but all things necellary to be know en,of God and of our felues, both for faith and alfo for
all obedience vnto euerlafling life and faluation:fo that no man is bound neceflTarily to know, to beleeue, or to obey any thing more, then is contained in the written word of God : but that whatfoeuer is by any impofed as necelfory for knowledge,faith, or obedience to faluation, the fame both may, and muff bee re- jected. This abfolute and compleat perfection of the Word is fignified by that commandement which was long fincegiuen,& is dill in force, namely, that nothing fhould either bee added to the Word, or detracted from the Word which God comman- Drut.4.z. ded. And thelait bookeof all the Scriptureis (in a manner) and lz-3*« concluded with this fearefuUcommination,againft all fuch ad- Pr0lM0 *• ditionand detraction : If**J manfhalUdde vntothefcthingsyGodRa\.n,i%.i$. Jhalladde vnt* him the plagues that are written in this booke : and if any manjhalltake away from the words oft his prophefieyCfodfhafl take *waj hup Art out oft he bookeof life, and out of the holy citie^ndfrom the things which are writ ten in this boofe. This compleatperfecti- on of the written word is expretfed largely by the Apoltle /W, i Tim.5. i£.i? commending allScripture,not onely to be giuen by infpiration of God, but alfo and therefore to be profitablefor doctrine, for reproofc, for correction, for inftru ction in righteoufneile, that
C z the
u Cia* j* T> Mil h Lone
the man of God may be perfect, thoroughly furnlfhedtoall good workes, or vnto euery good vvorkc. By doUrine? he mea- neth, the teaching of all truth pertayning to faluation. By rt~ proof e, he meaneth the confutation of all errors, contrary to the faid truth. By correRton, he meaneth, reprcheniion of all vices, and dchortation from them, with denunciation of judgement againftthem. By inftrnUion in rigbteottfrefft,hzz meaneth ex- hortation to all virtues , both for profperitie and alfo for ad- uerfitie, with the fweec promifes of God , the better to allure men vntb fuch virtues. vSo he teacheth that nothing is to be im- braced for truth vnto faluation, but that w hich the word com- mendeth : nothing to be rejected for error, but that w hich the word condemneth : nothing to be fhunncdaseuilf, but that which the word forbiddeth : nothing to be follow ed, purfued, done, and pra&ifed, but that which the word commandeth. By the man of god , hee meaneth the minifteFS of his word, Tit. z. i j. whom God hath appointed to teach , to convinee , to rebuke withall authoritie, and to exhort in like manner all men of w hat ftate, degree, calling and condition foeuer, touching all things neceirarie to fa!uation,and pertayning to their faid (late,degree, calling and condition. By icing made fcrfctt, and threughljfnr- ftijhcd vnto chctj goodworkey hee meaneth that the faid miniftcrs of the word , fliould notbeabletoperforme fome minifteriall duties and offices onely, but alfo all : euen euery cne of thofe foure before mentioned,orany waies fignified by them. If then the Scripture be thus perfecl,thus thoroughly to furnifh the mi- nisters of the word to euery good worke of their ca!ling,bc they not as perfeel, to make euery other man perfect to euery good worke belonging to his callings and befeeminghis ftate and condition, and for profperitie and aduerfitie? Doubtles,they be perfeel, to make perfeel and thoroughly to furnidi Kings and Princes, and their fubjccls, Noble-men, and men of all in- ferior fort and qualitie,menand women, young and old, mar- ried and fingleperfons, husband and wife, parents and chil- dren, matters and feruants , learned and vnlearned , rich and poorer and therefore the duties of all thefeandof all other forts of men, are particularly and largely defcribed in the word. Jviorcouerthe fame word hath excellent rules of humilitie,fo- brietie,modeirie,wifdome,courage,and kindnes to bepraclifed by authoritie and in profperitie: as alfomoftfweetinrtruclion
for
to Gods word. C h a r. 3. 1 1
for patience and checrefulJneire, together with moilheaucnly con(olaticnsandcomforts,forany kindeof fubjedionjOraffli- dio^oradveditie, yea for life, and for death,\\ nether the fame (hall be natural! and by ficknes,or violent and by cruelty,or any other meanes. Neither doth the word onely teach vs patiently and cheerefully to bcarc afflidions, but alib to make fuch vfe of them, as to be the better by them , and to b« able truly to fay. It isgeodfor Wfhdt we haue been: affltdcdjhrtt rve might learnc thy pfaj r , 9 - K fiatmes. So the word is a fchoolemafter to teach vs to know, from whom afflictions do come: for what caufe they arefent, and to v\ hat end. And afflictions a lfo area fchoolcmaltcr , to teach vs better pradife of that knowledge^that before wee had learned by the worditfelfe: and fb without any contradidion is that to be vnderftcod, where it is /aid, BleffedisihiitmAn, pfal.04.1- whom thou chajlc-isll 6 Lorded tcAcheft him cut of thy Law.
Againe, to omit many other tellimonies of fciipture, to proue the perfection thereof, the fame is manifeft by this ma- ion : that if there want any thing in the fcripturcs for the good of the Church, or for the faluation of any one member thereof the defed thereof is , either for that God did not forefeeall things necedarie, or that fore feeing the fame he would not fee it downc. To affirme the former^ is no leife than blafphemie againft God, inasmuch as we know him to be onely wife, and as well to forefeeall things to come, as t o kn o wall things pa (l, or j^ -^ to behold all things prefent. To charge God with the latter is Rom: 8. 3 u as injurious to his goodnes. Forhthhefoloued the world, as noctofpare; buttogiuehis Sonne, for our b;ttcrallurancetfi2t he will giuc all other things alfo : how can we doubt but that he hathgiuenfuchawordasisperfed, andconteyneth :•!! things neccllarie for vb to knowjor beleeue;or doe tOv , •".. dj ejerlading faluation by his fonne.
This word of God was alwaics thus perfect, Hnce any book e T% . thereof was at the fuft written. For the latter book< s of the Qod perfea Scripture doe not contcyne any new matter of (aluatJ >n , not fi om the G ■■■it before conteyned in the former bookcs^bir were ondy ;.ddeJ writing thcr- tofticw theaccomplifhment,orfcr better illu{traticn,oc ruing, of- and confirming of that that was before writte 1. Therefore the Apoftlc 7Wcxprelly faith, tha: he faid nootl :rtbin than Aft. 26. a*, thofe which the (former )rProphc;s and Mijet didfay (hould come: and fpeakingof thedodrineof^eGo!pcl]; ha icfcii-
C 3 Lcth
12 C h a p. 5. Daniels Loue
Rom. 1. 1 1. taA 'lt t0 be tnat v\iiich God had promifed afore by his Pro- phets in the holy Scriptures. Peter alfo doth not obkurely in- xPct.i.iOjiij }]nuate; the things of our faluation, then preached by the Apo- 12" flics and by other , which preached the gofpell, with the Holy Ghoftfentdownefromheauen,tohaue beene before fearched out and inquired by the Prophets , and conteyned in their writings.
Thus wee fee the truth of this commendation, here giuen to the word of God, namely, that it is perfect. Who therefore doth not thereby fee, what great and juft caufe Dautdhzd fo to loue the word , as here he protefteth he did I yea, who thereby will not be affected with like loue vnto it ? As men do diftafte thofeworkes that are vnperfecl, which haue any thing too muchjor too little, and that need fomethingtobeadded vnto them, or that may haue fomething ( without any impeachment or mangling ) taken from them, or that may be amended,& e- fpecially that need ameding,& may in any refpect be made bet- ter : fo all men fat leaft of any vnderftanding) do greatly affect and regard fuch workes, as haue not any thing too much or too little ( and euen fuch bookes , as haue neucr an idle and fuper- fluous word, and yet alfo haue words fufficient to fet forth the matter ) and the which by any detraction or addition would be madeworfe, or which haue not any thing that for workman- fhip or any other refpect,can be made better. vSuch is the worke of Gods word 5 fuch it was at the firft writing thereof 5 fuch fhall it euer be. 6. jivg. 1. As the word is thus in the firft place in that Pfalme commen- From the <jed to be perfect 5 fo in the next place it is faid to convert or to re* effea thereof, j^ore t fa foul*. By the Sonic x he meaneth the whole man, con(i« Zc^^Ringoibody^s^dUsoHoulQ. Thefoule is named, becaufe therein chiefly confifteth the image of God , and that mud be firft converted, or elfe the body will not be converted : that al- fo, in the life to come, and after the feparation thereof from the body by death , fhall firft be reftored to perfection , whiles the body (hall lye and rott in the graue till the rcfurreclion. For lames 1. 11. thefe caufes alfo the word is faid to be able to fate our foules ; and 1 Pet. i.q. our faluation is faid to bethefaluation of our foules. Notwith- ftanding as our bodies fhall be faucd hereafter as well as our foules 5 (o alfo in this life our bodies are converted or reftored as well as our foules : yet not bodily ,but in a fpirituall manner,
from
to Gods worL Chap. 3. 15
from all the fpirituall corruption thereof,w herewith it is defiled by the foule. Now concerning this rcftoring or converting of our foules, and confequently of our bodies alio ( to be the fitter habitation for our foules) we know that by the fall of our firft Parents, we all loll that image of God, v> herein our faid firft Pa- rents, and we in them, were created. To this image doth the law of God reftore. This reftoring is a farre greater worke,then our firft creation in that image : yea, than the creation of all the world ; as v\hich wasfinifhedin fix dayes , and wherein there was nooppofition of any enemies vnto God : whereas this re- ftoring requireth long time for perfection thereof, and hath many aduerfaries to hinder the fame , both without , and alfo within that foule that is to be reftored. In this one worke alfo, there is a double worke : whereas in our firft creation to Gods image there was but a fingle worke. For in this worke of refto* ring vs to theforefaid image ofGod,which our firft Parents Jon! for themfelues and all their pofteritie, before this image can be renewed,there mull be the eviction, expulfion, and ejection of the image of the diuell,wrought and brought into the foule, in (lead ofthe former image of God,and then istheimageof God . to be repayred : for the fecond can take no place,where the for- mer is not difplaced : both cannot (land together. Butinthe tuft creation of vs toGods image, there was no other image to be firft defaced, but at once Gods image was fully and perfectly framed. Behde, in this worke of reftoring vs to the former image of God, all the great miracles that Chriftcuer wrought vpon the bodies of any, are wrought in the foules of them that thus are reftored. But of this more being faid in another placcj fnallnotneedtofpeakeany more in this. Moreouer,thisrefto- In^eclignhie ring of our fouIes,by the word, is the greater, becaufe we are re- ^ n°is flored to a far more excellent ftate, thaneuer y^&rahadatthe firft 5 for that was mutable, fuch as might be changed and loft, and fuch as was changed and loft : but the ftate, wherevnto the word doth reftore vs, is fuch as cannot be changed, it cannot be loft. The image of God oncereceiued by the word which is immortalljlike to God himfelfe (as afterwards we (liall heare) can neuer be vtterly loft againe : it may be blotted , it may be fhyncdjind blemilhed by our negligent keeping thereof, but it can neuer be altogether defaced : but hereof alfo more hath beene faid in the former treatife, and more by the way is to be
C 4 &id
24 C h a p. 3 • Dauids Lout
The word re faid at this n'me* To fPeake yet a little more of this point of fto jm" raftering the foule, tet vs here onely briefly obferue 3 . things, thr< e things from wnich our foules are (pecially releafed : and 3. things alfo, tootherj. ^ wherevnto they arc fpecially reftored. The firflis, from death I'oTfc* t0 ]ifQ : the ^econcl J i'rom fick«es to health : the third , from EheCi. 1. bondage to Ubertip. For the firft, the Apoftle faith, that we
were all by nature ataxia trefraffes and finnes ; but that being fo
vcrf. f. dead God notv\ithftand!nghath^;^«^^/^aW)Wr^C^^?.
j . Another Apoftle faith; that we are tr an fated from death vnto life.
1 on. 3 14. ^ meanes , whereby wee ore quickned and tran dated from
death to Iife,is the word here fpoken or. For Peter faith to our Ioh.6\68. Smiouv, thou h.*ft the words of etc r mil life. andourSauiourhad vcrC ^3. faid before^ it u tbsjpirit that cjuicfysth, the flefhprofiteth nothing;
t he words that 1 (feal^e vntojoujhey are fpir it, and they are life, Paul Phi p. 2.16.* alfocalleth the word; the wordof 'life, and lames fpeakina 0f
our regeneration, wherein our foules receiue this life againe,
lam, 1.18. faith, of hid owne will begat he vs -with the word of truth. Peter alfo
_ freaking of the fame our regeneration, faith againe, that wetrc
I Pet: 1. 12. / °. .» ' 1 1 rr> j & ;
borne a name by the word cf boa.
Touching the fecund point before mentioned: being refro- Fiom ficknes rcdfrom death to life,thereremaine notwithstanding many fpi- rituall infirmities and ficknelTes in vs, which are all as it were ( co fpeake homelily, the better to exprelle the nature of iinne ) I j many fcata, fores ;boynes, and fpots of fpirituall leprofie, j^ Therefore our Sauiourhauing faid , The whole neede not the Phj-
fitian, but the fake, prefently addeth, I came not to call the righte- ous, but ftnners to repentance: thereby plainly noting , the two points, for which I alledge this place : the firft, that hee con- founding them that arefeks , and them that are fmners , doth plainly teach all finnetobelicknes: thefecond^thathevfing the word calling, and faying , J came not to call the righteoiu* but fmners to repentance ,doth alfo note the word to be the mcancs,. whereby our foules arc cured of all their finnes, andbedaily more and more rcftored to their fpiiifunll health. How do men fct by fuch things as are accounted reftoratiuefor the body, and wherein there is great virtue ro rccouer a manfromadeepe bo- dily eoafumption s but efpeciaUy , if there were any fclucthat vsould healc all fores and wounds, green e and old, or any me- dicine or water that would cure a]l diicafes, painco andgriefes of the bodie,the uone; the gout; andthehkc: oh how would
men
to Gods word. Chap. 3, 25
men dote vponit ? Such is the word of Go J £01' the foule.
Bur is this fpirituall lite and foules health all whcrewito the rrom bon- word doth reflorevs? Not fo:beiidcs the fpirituall ficknclles, dag« to liber- and wounds of our foules, without the word altogether vnre- tlC» coverableand vncurable, our whole man is in mollmiferablc bondage, euen in bondage far worle than either that or the If- raelitc^ in /Egipt (which notwithstanding- for the extremitie and (harpnellc thereof is called the hotffe of bondage) or that of the I ewes, long after in Babylon., or of any other in thefedaies in the Turkifli or Spanifli gallies,or any where ch. To what, or to whom were we, or be any by nature in this bondage? euen to flnneand fatan. Satan is the mailer of this bondage, and iinne is the yrons and fetters w herewith wearebound and fettered hand and foot by him.fo that we cannot ftirre hand orfoote, but ashemoueththefame. For the Apoflle faith, that in times p pa ft ( that is, before any worke of regeneration begun in vs ) ^ WO walked in trejpafles and pnnes (like fhuesloaden withy roil bolts) according to the prince of the power of the ajre,rhe [pint that now (or flill) ivorketh tn the children ofdifobt dit nee ore. The fame Apoflle faith IikevNife, that fometimes we were foohfb, drfobedienr, ~. deceived, fcrtting diners tufts and pic afire s, living:;: malice andenuy ' &c. Of this bondage to iinne doth he not fay zga'mciKnowyce ~ ^ . not y 1h.1t to whom yee yeeld your feints fermanfs to obey.hij fir- ttants yee arc> w hether of iinne vnto death ,or of obedience vnto righteo'j/nes &c ? Yea our Sauiour himfelfe had fpoken of it before, anfwering the Iewcs that flood much vpon their pan* tofles for their freedomes and liberties : Verily overtly *31 fay vnto , y<*u, whcfocv.er commit cth finne, is the feruant of (Jnne, From all ' ' • this bond?ge the word doth reJeafc vs3 and reftore v; roperfe<S frecdome. Fortbe truth ffairh ou Sauiour)j&i l m*k$ ycufree, and \\ hat is truth but the word as aftc r.\ \ . I heare ? P. ttl
likcwife fpeaking of the end of his mi ith ihnt it v. a- ,
to open o:ir eyes >and turne vs from d. to I '.:-, ±i\\ from the ^ .$ lg
po% er cf Satdn vnto G>d. Withou r thi we :rcro: p, y* :c are iothe daike dungeon of hdL and in iftodic 11 andagc ex S " 115 bu: by the word wee arc difcharj *d,to
God. But how <J othtbi^agreevi hj: th.3j rhai • \;:h;
th fonnemttftm^/Sj^ free, and ihat aften c . re our joh%8 ^
wfc '• rjjjmpriou isafenbed :o Ch;!u ? • '. :cwo* scx-Tinw^"
cceding z\l Por the fame Quid lefu r > Pft.i;i9i
! 26 Chap. 3. Dmids Loue
and fole worker of our freedome and liberty : but the word is the engine, whereby hee openeth the prifon doores, and the hammer whereby he knocketh offall the bolts of finne, and the file therewith he fileth in funder all the fetters of iniquity .*yea, it is his ftrong arme,whereby he fetcheth and plucketh vs out of Sathans prifon, andfecterh vsat large to walkein holinefte and righteoufnelfe all the day es of our life. B eing thus reftored from bondage to liberty ,we are alfo made of the flaues of Sathan,not onely the feruants of God (whofe feruice notwithstanding i$ perfed freedome)but alfo his children and heires together with Chrift Iefus of the kingdome of God. So wee are translated not oncly from death to life, but alfo from hell to heauen,and all by the meanes of the word, that worketh faith in vs, wherby Chrift Ephef. j.'i 7. dwelleth in our harts, & we are made members of Chrift, & one Ephcf.f.30. ^h chrift, more neerely vnitedvnto him then the Angels, ,l whofe nature he tooke not vpon him. Is not this a great leape .? Is not this a gracious change i How fhould our hearts burnein loue towards the word, whereby we are thus reftored? r j*r'' a*' ^e Pf0pket proceedeth, and faith, TheteftimonieoftheLord Gods word is ^y^ gy ^ Teftimony of the Lord, he meaneth the fame word
that before he had called perfitt : and wherto he afcribed the re- floring ofthefoule. Why doth he now call it by the name of the Teftimony of the Lord f becaufeitteftifleth Gods power, wif- dome> iuftice, mercy and goodnede &c. more plentifully then the fame are (hewed by the former booke of his creatures. What is the word (we ? euen certaine, faithful! and immutable, fuch as will not faile, and fuch as w hereby no man (hall bee de- Numb. 13.19. ceiued,that relieth thereupon. For hath the Lordjaid , andfhaH he not doe it ? hath hejpo^en, andfhall he not make it good ? the word of God is thefurer, becaufe the fame is confirmed by an oath. The threatnings of God confirmed by an oatb. The promifes of God are confirmed by an oath. Did not the Lord fweare Ed 6> that he would haue war with AmaU\, from generation to gene- ". ration?when all men had thoughtthis oath to haue been vtterly forgotteiijdid not the Lord think vpon it about 4oo.yeers after, t.Sam.i 5,1.3. commanding SauhogoQ againftthem, and vtterly to deftroy man and woman, infant and fuckling, oxen and flieepe, camell andafte. And why ? becaufe hee refltfkted what Amalek^hzd Amos 8.7. done vnto Ifrael, and how he layd wait for him, When hee came vpfromv£g]j)t. Didnotthe Lord fweare againft the great op-
preflion
to Gods word. Chap, 3. 27
predion ofIfraeI,euen by The excellence oflaakpb^hax he would ncner forget any of their workes ? Did not the Lord by an oath, cueniwearingbyhimfelfe,confirmehisproniiremadeto^r4-Hcbr.6.ij. bam> and in Abraham to all his polrerity .; for better confirma- tion alfo of his promifes,hath he not fet to the outward feale of ».Cor. 1 . 2Z.&: his Sacraments, and giuen the inward earned of his Spirit,w her- . ?•?• by alfo all the children of God arc inwardly fealed to the day of p ', '^ *'1*] their ( full) redemption? Canwedoubr of that word, which is thus confirmed ? whofe oath is comparable to the word of God? what earned, what feale to be compared to the earned andfealc ofGods Spirit ? Oh lingular commendation therefore 1 How are fuch men beloued, that are alwayes as good as their Word? How doe they fet by the bonds and bib, which they know (hall be performed. Oh then how fliould men regard., loue, and fet by this word, that is thus fure f yea, more fare then heauen and earth themfelues ? Till heauen and earth pajfe.one tot or title JhaHm Matth.f.18. no wife pajfe from the Law, till all bee fulfilled. This word andno Luc.*i.jj. other hath in it the euerLfiingceuenant, euen the fure mercies of **4* IO* & DAuid. Shall we not loue this word? fhall we not account it our *****
fpeciall treafare? God forbid.
The next commendation of the word, is that it giueth wifdome 4, to thefimple : or maketh the fimple to bee wife. Two things are 8. jtrg. heere to be obferued. 1 . That it giueth wifdome % %. The per- *£ Siucth j*if-. fon to k horn it giueth w ifdome, to thefimple. By wifdome, hee fa^fe? meaneth the vnderftanding of the will of God, and wifdome e- Ephef.5-.17.' fpecially to faluation. So Paul commendeth Timothy, thatfrom i.Tim. 3.14, his childhood, he had been taught and had knowen the Scrip- tures, that were able to make him wife to faluation. It is true alfo of true wifdome for this life. For it alfo teacheth how com- fortably to get, to keepe, to vfe the things of this life : as after- ward wee fhall heare more. It teacheth alfo how euery man ought to carry himfelfe towards euery man, and in euery cal- ling and condition. Is not this great wifdome .; doublefleitis. Thereforeour Prophet faith in the very next words of my text, Pfrl«ii9.9*j that by Gods word he had beene made wiferthen his enemies: 99>i<>°* and no doubt, he meaneth not onely in things pertaining to fal- uation, but alfo in things of this life, for the auoidingof dan- gers, and for the carriage of himfelfe in all affaires, as became himfortodoe. For certainely none that were wife to faluation would be his enemies. Notwithflanding hee meaneth not that
craft
i8 Chap. 3. Daniels Loue
craft and fubtilty, whereby one m3n beguileth an other. They
rhat doe fo beguile otheralittle,beguilethcmfeIuesmuch more.
Rom. 8.5. &c. Neither doth heemeane any other the likecarnall and worldly yvifdome. For fuch wifdome is wifdome onely in name, not in truth : fuch wifdome fauoureth not the things of the Spirit, but of the flefh : and they that are thus carnally minded are dead : and fuch a carnallminde (or vvifdome) is enmity to God : it
1. Cor. 1,16. neither is fubteel to God, neither v\ill be, nor can be &c. Ther- forenot many .(fuch) wife men are called.
Butto whom dorhtheword giuethe former knowledge of the will of God, and wifdome to faluation, as alfb for this life I
Prou.8.f. to the limple : So alfo faith Salomon^ Oyee fmple vnder ft and wif- dome : andyeefooles be yee &fan under ft axding he Art, And againe:
Prou.5? 4. whofo isfimple let him c&me in hither ^u for htm that wanteth vnder* ftanding(to v\ it of the will of Go djfie (that is,wifdome]/*/>£.,f oms
T, eat of my meat&e. But who are thus fimplei" 1. All naturally are
lobli'i 2. ^oh(h an^ vnwife, and like (as leb faith) to the foaleof an Alfe: an homely and courfe companion, but good enough and fine, enough for thegm-ueffnnd finp»] witced men in the world, that
~~ , are not made wife by the word. 7ke Lord looked down c from hea~
Rom. 2,\ 1. pieyi (fe^h Dauid) to fee if there were anj that did vnderftand and feekeGod ; noting thereby that none did vnderftand 5 and alfo what it was to rnderftar<d, euen tofecke God, and that therfore none haue vnder (landing but they that feeke God.
Secondly by iimple he meaneth not only them that are (1 tu- ple, but alfo that doe acknowledge themfelues fimple, and that therefore doe fubmir themfelues to bee taught by the word : as
Mafk.2.17. they are called/^ and fnners intheGofpell, and hcauy loadcn,
Matth. n. 28. not only that arc Co, bucrhatalfo feele themfelues, and acknow- ledge themfelues to be fo. And fuch fimple onesmuft all bee, c « that w ill be made wife by the word. If**] man amongyon (etmcth to bee wife in this world (Taitji Paid ') let him become a joole that hec
Prou. 26.1 1 . way be wife. And fee ft thou (faith Salomon) a man that is wife in his owne conceit^ there is more hope cfa foolethea of him. Wee muft therefore becrirft humbled in our owne eyes, and fee and ac- knowl :dgc our owne fimplicity : till w e be fo,we arc vncapable of the vvifdome of the word : when we befo then are wc prepa- red and made apt fchollers to learne any thing of the word. Then we will learne more m a day then before in a yee; e, more in anhourethen before in a month: I meanc more true wifdom
for
to C;.!j m f. Cuf.j. +-y '
for knowledge and praclife. Theproud maylearnc amentall Jrindeofknowledgcoftheword, but not the praftife, without which all bare knowledge of the word is no v\ifdomc. This fimplicity 7*4w-'/ com mend eth in hearing of the wordyexhorttng lam.Mr. vs with meek»ejfe to receive the fame, 7>cter alfo willeth vs, As new '•PcM.a. borncs to defire the fin cere mUke oft he word : them that arc thus humbled and made meeke, the Lord will guide in tudgement, and pra{ a, teach bid waj. Is not this effect and worke then of the word in making vs wife, a great argument toprouoke our louevnto u* Oh how did the very fhadow and falfe promife thereof pre- uailewith our fir ft parents ? euenfo did it tickle them, that to get further knowledge and wifdome, they loft all that trucand hcauenly wifdome which before they had. Doe wee not fo much loue the very n3me of knowledge in humane things (ex- cept we be muckifh and dirty fooles^that we ftickenot(almolt^ at any coft to bring vp our children therunto? How then iliould vvcloue that diutne wifdome thatisheerefaydtobeegiucn by the word, tsfndthat ma^et halt men bleffed that find: it, and the merchandize whereof is better then gold '.which is alfo more preciotei ^rou-3 I5«I> thenrttlfies, andwkereunto all things that thou canTlde fire are not to **'
Ire compared. Will any man therefore make doubt whether that word that bringeth, orgiueth, or workech this wifdome, bee worthy of all loue .? yea, this argument ought the more to affect vs, and to rowfe vp our loue to the v\ ord, becaufe of the perfons to whom the word is hcere fay d to giue wi(dome,viz.to the fim* pie. For a Schoole mafter to put learning into one of an excel- lent wit, is no great matter : but to make a blocke head and a dull pate to becagood fcholler, this will prouokeall men to loue fuch a Schooic-mafter, andtoputth^irfonncsvntohim. Touching this wifdome wee arc all by nature fooles and very idiots, voyde of all knowledge of God, andvtterly vncapable rhereof : that therefore this word can make fuch wife and good fchollers, oh how fliould it enflamethe hearts of all men to- wards it? verily it ought the more to enflame them, becaufe as the former commendations of the word in this Pialme are pro- per onely to the word of God, and cannot be auerred of any o- therword,fo alfo is this. As no other word is perfect, no other word is able to conuert or reftore the foul;no other word is fure, whereupon a man may relie for faluation 5fo no ocher word can make men wife to faluation, but the word oi God : without this
word
30 C h a p. 4. Dmu/s Lout
- g word all men are no better then fooles. They haue rcie&ed the
word of the Lord, and what wifdome is in them ?
Chap, IV.
font awing four c other arguments for our lone ko the rvordyfromfoure ether commendations thereof in Pfal. J 9, 8.
9-^W*- rv T Hat is the next commendation of the word ? That the hrfehj1 VV ftatntes of the Lord are right. He calleth the word by the
name of the ftatutes oftheLord,becaufeofeuery thing that the Lord hath fayd, wee may fayy?*tf«/ «»*<?/? : The Lord hath ap- pointed and decreed the fameforvstowalkein, and whereby wee are to frame and to gouerne all cur thoughts, affections, words and actions. Neither is it onely a rule for euery particu- lar perfon to guide himfelfe by : but it is that alfo from whence * allKingdomesand Churches mufttake their grounds ofgo-
uernment, whereby and according whereunto they mult com- pofe and frame all their ftatutes> Jawes, decrees , orders and conftitutions v\hatfoeuer.
But what is right \ That the faid ftatutes are ftraight, without any crookednefle. In thisrefpect all men are commanded to Deur.? 3 2. walkerightonin them, neither turningto the right hand nortothe 17.11. 28.10./^ . therefore Wifdome alfo commendeth the words of her P° Vs *** " 1110utb/^ haue nothing in them crooked orperuerfeifk confequently to be all plaine to him that vnderftanderh :& right (or ftraight) tohimthatfindeth Wifdome, andindeede what plainer, what eafier way then that that is right onand ftraight without tur- ning / And becaufc the word of God is ftraight (or right) there- tore our Sauiour called them that regarded not the fame, nei- j*I7,l7'ther would beordered thereby, aperuerfe or crooked generation. And Paul writing to the Philippians that liued amongft many Heathen, not yer called or regenerated, neither rectified by the word,admoninicth the fayd Philippians to be the morecarefull of their life and conuerfation, becaufethey liued amongft fuch Phil.i.xf. manner of men, euen In the midfl of a crooked and peruerfe nation. Who would not be in loue with a word fo ftraight,fo right with out any turnings, fo plaine,fo eafie : for what better, what more
pleafant
to Gods word. C h a p. 4. 31
pleafant way then fuch a way f indeede he that euill doth hatet h not onely the light, but alfo the way that is right, louingdark- netfe and walking by night, andfcuiking in by wayes and ob- fcurc and crooked lanes that they may not be fcene : but fuch as loue truth 6c honelty, loue alio the lightfome & moil flraight & right w ayes,not caring or fearing who do fee them* This argu- ment ought to mouc vs the more to loue thefe right (btutcs and this ripht word of God, becaufe this Attribute is alfo proper to the word.No other word,no other ltatutes,decree^,ordinances or conftitutionsare right, as thefe (tatutc?, as this word. Yea, euery other word, all other (tatutes, decrees, ordinances and conftitutionswhaifoeuer, are crooked and peruerfe, that agree not with thefe Qatutes of the Lord, with this word of God. Oh therefore, ye beloued, let this commendation prouoke,quicken and put life into your louetowards thefe (tatutes, towards this word.
The Prophet addeth that the fayd ftatutes of the Lord being j 0. jirgum* right doe reioyce theheart, andmakethe fame cheeref ull and <*.Thewcid comfortable, not onely in profperity, w calth, eafe,honour,&c. rcio.v«th the but alfo in all affliclionf, tribulations and aduerfity,in pouerty, iniicknelfe, in reproaches of men, in prifon, inpaine : as the which knocketh offthe bonds, fetter>,and irons of Sathan,ma- keththem//v<r-w^, and fetteth them at liberty from the ferui- A^s 2<^l8 tude and flauery of finne (as before we haue heard) and (o alTu- ibh.8.3 1. reth them of the forgiueneffe of them, and of inheritance a- mong the Saints : and this feemeth to bee the reafon why this commendation is placed after all the former, as an effect of them : for whofe heart reioyceth not in that that is perfect, that hatha reftoratiue vertue, that isfure, that giuethwifdome to thefimple,thatis right I Therefore the Prophet in this Pfalme (I meane in the 1 1 9. Pfalme) faith ; / remembredthy lodgements ycrpc 2 efaide, 6 Lord, and haue comforted my fife. This is the more waighty and efTecluall argument, to procure loue towards the word of God,becaufe this effect al (o is proper only to the word. Vnltffetbj Law htdbecne my delight, I pjould have peri/bed in mine v ^ affliction. Therefore without this word in the heart, and with- out alife dtrecled by thefe (tatutes,there can be no ioy,no found mirth, no comfort by any riche.-, by any ple?fures, by any pro- fperity ; yea, wh:re this wordwanteth, where the ccnfcienceis guilty ? and accufeth of tranfgrcflionof thefe ftatutes, there is
nothing
j % C h a p . 4. DauMs Loue
nothing but gricfe, heauinefTe, torment of minde, feares, ter- ror*, and vnfjeakable horrors. Oh con uder,confider this both yce that feare God , and haue felt and doe feele the power of this word in your heart; confiderit(Ifay)tothefulIermea- fureofyourioy : And yee alfo thatforget God, and haue neuer regarded thefe his right ftatutes, to frame your liues according vnto them. Remember not onely that Faelix for want of this A&. 24.15. \\ox6.ytrembled to heare Vaulreafon before him ofiudgment to come? but how fearefull alfo for thefamecaufetheftateof lndas was, Matth.i7. * . that was not onely voide of this reioycing in heart, but was alfo fo defperate , that hee did hang himfelfe, though he had before iSam- 17 ti. gotten that that hee would. The like remember of Achitophel: ' efpecially forget not that of 'Beljhaz.zar, that being a mighty M onarch and in the midds of his glory, accompanied with his Princes, making a feaft vnto them ,and wanting no outward de- light, was fofuddcnly ftricken with feare, vponthe fight of the Dan- < c $n^eri °fan hand-writing before him vpon the wall, that hee fell into an horrible quiuering, making, quaking and trembling, yea how was his countenance changed ? how did his thoughts trouble him ? how were the ioynts of his loynes loo fed? how did his knees finite one agtinft another? All this hispaffion was for want of the word within him, and becaufe his confcience accu- fed him, that he had tranfgrelfed the ftatutes of the Lord. On the contrary, call to your mindes, that Paul and Silas, beingbea- *' ten with many fir ipes^ casl into prifon/uen into the inner prifox cr dungeon ^ made fasl in the flocks andhaden mtb yrons , did e*jci\ then fing mose merrily ( fo doth many a poorecobkr tearing God, as he is mending of old fhooes,and fits at dinner and fup- pcr with browne bread and cheefe) than any wicked man ( how great foeuer, and in what profperitiefoeuer) doth, or can do. How is this ? Euen becaufe they h3ue this word to reiojce Pron. 1 5.1 f. their hearts , and to make them a feaft of a good confcience: whereas the heart of the other continually accufing them of tranfgrcflion , and ftriking them with feare of Gods mdig* nation , doth fo (like a Ihrewd and lewd woman ) alwaies brawlc and fkold with them , that they haue no mirth, no ioy, no comfort in any abundance. Oh therefore y ec blclled of the Lor<Vs yee loue your peace,your ioy,your comforr,as yee would haue your hearts indeed truly and foundlytoreioyce, i.Pct.x.8. fo loue yee the word ofGod,theioy whereof is vnjpeakabte and
gloriom :
to Gods wrd. C h a p. 4. 33
glorious: neither /hall any (no not the power of hell) rake it ioh.if.zi,
torn you. Wherefore h^ue the wicked their pipes and tabret*,
uirh other muiicke, their jeliers, their players, and other the
L/vC toie, and vanities, but to make them merry i i'ctalasa
poore mirth : For cucn as the erack[t»& if t homes vnder Apot.fnch £cc|c: y $^
$s the laughter of /itch [ooles : it vaniihech as fmoake,as a dreamc,
yea fuddenly is it turned into extreameheuuinelfe,farre greater
than was the former minh. Forproofc hereof iookebackero
that of 'Be/fhaz.z.ar, and forget not A^w/Zand ffaman, VV hat ?
fhall fuch fooles moie regard ihemcanes of iuch madd mirth,
then rhey that profeje themfelues wife j ihail refpect the word
thatmaketh the heart, and v\fiole fouletoreioyce, wkhcuciia-
iling ioy ? A cloud, or a blaltj or a tlorme ma> bei.'i the belt,
but ajwaies thcrefjllowetha fwectfun-lhine, and a moll plea-
fant and comforted calme : iVecpwg may endure for a night > but P.al. $©. f ,
toy commit h in the mornt.-i^.
But to proceede, it followeth that the commnndrm*nt of the 11. *4r£wm. L->rd 14 p*re. The whole ward of God is hereca'led acorn- 7« Tn«yvor3 mandemenc, becaufe there is no part thereof but directly or in- °, direct ly commandeth vs fomewhat, that is not at our liberrie, or choice to doe or not to doc, but for which neceilitie Jyetir vpon vs to doe it. The Attribute Pure is oken e'fevvhere giuen to the word : Tht words of the Lord are p ure words as finer try cd pf^ r2 tn a forts ac e of earth feauen times. Againc,<# for God his way is per- Pul 18.^0. fett> the word of the Lord it tryed, and againe//;/ word is very Pf«l 119140. pure. Awf- likewife faith, Entry word cf God is pure. In the flrll Prou* I0' *• of the places before alleaged, by theoppoikion of that com- mendation of the word, vnco the flattering fpeeches of me.i, fpoken of in the former part of that x :ch Pfalme, it fcemc h chiefely to fignitie that Gods word is without all fuch deceit of flattcringjand that it is (as Peter callch it) fir.cere milke, or milke T -^ct- l *• without deceir,as the word there vfed (ignifierh In theorher places it is taken more generally for, pure, and free from all cc :- ruption $ fo likewife in this placets alfo for f/<Mrr or bn ' be- caufe iiluer and gold the more they are purged from drolle, fhe more bright alfo they are, and the more they (bine. B; the ef- fect likewife of giuing light to the eyes, here ioyned i ' rhis attribute, the word fecmeth hereto be called Pure, nor onely becaufe it is fo in it fclfe, but alfo becaufe it is of a pu ng or clarifying nature, ( as the Eye-jMne commended to *-- 'tecs a- RciKLf.it.
D gaicft
34 Chap.4« Dmds Lout
A&sq h: gain^ ^er blindnes ) euen to take away the fkales of our eyes : or atleaftliketofpe&acles to helpe thedimnelleofoureyes^ and therefore to be clear e even af€hrjftall • yea as the fuller Ma- ture and ftronger age of the Church of the Iewes to be called,
CaaU.j. is prognofticatedtobepure as the Sunne, and that by virtue of this word 5euen fo is the word it felfc here faid to be pure. As therefore things that are in themfelues dimmeand darke, nei- ther lightfome in themfelues, neither of virtue to giueany light vnto other, are little fet by, fo all men are in Joue with the con- trary, the clearer that any light is, the brighter that any pretious (tones be, and the more they fnine, casing forth a light euen in darknetfe, the more are fuch lights fet by? and the more highly are fuch pretious (rones edeemed. How then fhould ourloue be fet on fire, towards this word , that is fo clear e , bright, and hghtfome? Our Prophet maketh this conclufion from this at- tribute: for hauing laid ( as before wee heard ) the word is very
Pfal. irp, 140 pure, prefently he addeth , therefore thy {truant loueth it. So much the more (liould our loue be in flamed towards this word, in refpecl: of this attribute, becaufe the fame is as proper and peculiar to the word as the former commendations. For no- thing el fe is pu re,cleare,bright,or lightfome,but as it accordeth with this word, and is made pure, cleare, bright and lightfome by this word. it< jrgmn. The next commendation of the word being the twelfth in
«. The word all, and the eight in this I 9, Pfalme is , that it enhghteneth the
of the Lord ^ . wnateyes? ofour bodies? No : butofounrnindesand
cnluntenethy y1rtj- tr , cat •
eye? and that vnderltandings. How?' two waies: nrlt by opening of our twovvayes. faid eyes > and making them to fee, uhereas naturally they are Ephef. 1.18. blinde, and can fee nothing pert^yningto the lifeto come; and Ads 6 18 f° tne Gofpell is faid to open our eyes, aud to turne vs from 1. Pet. i'.q. ' darknelfe to light : and Peter faith, that God hath called vs out of darknes into his maruellom light ; by the word called, noting his word to bethemeanesof this worke: yea it is faid to giue light Luk 1.79. vnto vs, which before and vntill the word did (hinc vnto vs-,doe ft ( euen quiet and well contented with fo miferable an eltate ) in darknes and in the fhadoyo of death ; yea which before our cal- Iohm.r. ling, were in that mifcrabJc,woefull,and lamentable condition, EphcCj.8. that we are faid to be darknes it fetfe. Secondly, the word of God is here faid tohb^hten <wr^r,becau(cit doth not on efy giue vsthefacukie of feeing themyftenes of God which other- wife.
V*
m Qois mrd. C h a p. 4. 5 j
wife \\e cannot fee, but alfo becaufe our faid eyes being fo ope- ned and indued vi ith the facultie of feeing , it doth make the ayre (as it were) all lightfome about vs, whereby our whole man is the better directed in all affaires for the faluation there- of^ may the better proceede and walke on in all the wayes of godiinelle. Though we hauc neuer fo good eye-fight of body, yet without outward light alfo, we are little the better : he that is blinde is alwaies in darkneffc, euen when the funnefhineth moll bright 5 and he that hath his bell fight is for all that alvvaies blinde io long as hce is in darkneffe , the one can fee no better than the other. So is it with vs touching the inward light of the eyes of ourmindc: the word mud not onely open them at the firir, and take from vs our naturall blindnes, making vs ableto fee what is good and v\ hat iseuill,but it muftalfobeour conri- nuall outward light, as it were to fhewvs the difference of hea- uenly colours, and to direct vs in all our actions. In the firft refpec't the word is called (je.falue toannointour eyes that they Reud.a.xs. may fee, (as wee heard before.) In thefecond it is faidtobea tempt (or a Janthorne7or candle) to our fette, andaligbtvnto our Pfal. xig,io<, fat bet. To both the former refpecfb may it be referred, that the word is not ebfeurely compared to a glaife that fheweth a man T the fpots of his f ace,w hich otherwife he cannot fee : as alfo how a woman may drelfe her head in molt comely manner.For euen fo doth the word (hew vs thofe euills, that otherwife we could neither fee nor reforme, as the Apoftie faith , / had not knorvne pnr.e, but by thj law : and confequently it Iheweth Iikewife what i ^ good, and therefore Iikewife how wee are to purge our felues of the one, and how wee are to deck our felues with the other. This effect of the word in enlight ning our eyes in this manner, is the more to be regarded , becaufe it is Iikewife proper to the word 5 no other thing whatfoeuer can thus enlighten the eyes of any mans minde. Is it not a miferable and lamentable thing to be al vvaies in darkncs,either by bodily bHndne(fe,or for want ok outward light from heauen, or from fome fire, candle,torch, orfuchlike? It cannot be denied : therefore it is recorded, as a great judgment of God vpon Elymat the forcercr for his oppug- a&. 1 2. xi. ningthe truth , that he was by PWmiraculoufly fmitten uith b'.indnelfe, not to fee the Sunne nor any fuch outward light for iJesfom Itwas alfo one of the great iudgments of God vpon ■ Egipt; that there was a palpable darknes( euen darknelle that Exod. 1© ai«
D 2 might
3 6 C h a p . 5 - Da*ids Lout
might be felt ) ouer the whole land. If bodily blindnefle and outward darknellebefo miferabieathing,and bodily light and outward light be fo comfortable, oh then how milerable is fpi- rituall blindnesand fpirituall darknes? The more miferable, becaufc all that are in that (late, are (fo long as they continue
Aft.itf.i3. therein, ) in the power, in the hands, in the cultodieof Sathan, as hath been likewife before declared. Can there be a more cruell,a more fierce, a more mertileifelaylor ? Howfweetalfo and how comfortable is fpirituall fight, and fpirituall light, cuen theli^ht of heauen r I call it the ligh:ofheauen,becaufcic comrncrh From heauen, and is to guide vs alfo to heauen j for it iheweth vs v\hat is to be auoyded , what is to be performed by vs •, it Iheweth vs that that is euill,and that that is good •> it Ihew- eth vs the danger or the one, and the fruit and comfort of the
DcAir.jo.i j. other : It fetterh before vs death , it fetteth before vs life : Ic fhewcth vs how to auoide the one, and how alfo to attaine vnto the other, euen by Chrift Iefus alone, who is no where els to be feene; to be found, to be obtained, and made ours, but onely in the word and by the word. Great therefore and exceeding great is the commendation of the word, thatitisfaid toinligh* ten our eyes^ the eyes of our minde, who will not be awakened herewith t who will not rowfevp his loue towards the word in this bchalfe I
Chap. V.
CcntMngfoure other commendations of the word,
Pfat.19,9.
if AT^tm. \7Et this is not all : the Prophet faith further, that the Feare
©fOodW°rd * °f'he Lord " c!**"m Thcfcare of the Lord in this place «lean°e. *°mc ^oc inrerPrec onely for the effed of the word in vs, and
for that holie and reuerent feare of God that is often commen- ded vnto vs in the word, as the which mull alwayes accomp3- jiie the former reioycing of the heart, that it may not run into prefumprion : and that that followeth of the enduring of the feare of- the Lord for euer, they interpret of the Lords requi- • ring this feare of ail nations, and in all ages to the end of the yvorld : But becauie the Prophets purpoie (as I (aid befoie) in
this
to Cods word. C h a p. 5, 73
this Pfalmeis to fpeake of the meancs, whereby God maketh himfelfeknowne, firlt, to all the world generally, fecondly, to the Church more fpccially and fully: to theworld, totakea- way all excufe from them ; to the Church, that the fame may be faued. Therefore I doe hecre agree with other, that by the feare of God doe vnderlland the word, before called by the namcofthelaw, the ftatutc^ and commandementsofGod, the rather, becaufe hevnderftandeth the word alfo in the next verfe by the name oft he tudgementsefthe Lord.
Now he calleth the word by the name ofthe feare of the Lord, becaufe it alone both teacheth and worketh the true feareofthe Lord in men, nothing elfe teacheth thetruefeare of God, no- thing elfe worketh it. T he v\ orke alfb of the feare of the Lord is not to be imputed to any one part onely of the word,butit is an cfFed: of the v\ hole v\ ord;both of thethreatnings,and alfo of the promifesinthevNord. The threatnings denounced may worke ^. a feruile and temporarie feare, fuch as was in Ahab and in Felixy Aa.14. »*• fo alfo in SauU vpon the words onely of the Diuell, though in i.Sim.28.10. thclikeneireofX***//^; and much more may fome actual! te- fli'monies, and reall prx/udja, and forerunners of the execu- tion ofthethreatnings worke the famefeare, as it did in all the Ifraelitespromifcuoufly(thebad as well as the good) when the J Sam 8 Lord by thunder andrainc at the prayers of Samuell did fliew them their great fin in asking a King: and thisfeare cither doth not endure,or is the beginning onely of greater, as appeareth in Matth.17. j. Iudat. This euiJl and feruile feare (J fay) may be wrought one- ly by the threatnings of God, or by fome great affliction, accor- ding to fuch threatnings :yea, there may thereby alfo be apre- paration made for the true feare or God afterward, as appeareth by theexample ofthofc Ifraelites before mentioned, whom Sa- j s^'H'10' mucliby occafion of^h3irformerfeare,exhorteth,not onely not fo to feare, but alfo truly to feare the Lord 5 from confideration of his grey woik^for them. The fame alfo being euident by the example both ofnr*/, and alfo of the Iailer in the Atts: but the A^-9.4- true feare of God cannot be wrought without the preaching of and l6tl7' •' the promifeb in Chiift Iefus, as well as ofthethreatnings. In which refpecl fro many great promifes heeNhortethtbeCorin- n r thians; not onely to clenie themfelucs from all filthineife of the " "7*lA flcfljandofthefpirir, but alfo to perfed their holineffc inform, Hauingthus ihewedyou the feare of the Lord, in this place to
D 3 fignific
38 C h a p. 5 . Dtuids Lout
Hgnifie the whole word of God, that is meant by all the former words, asalfo why it is fo called, it remaioeth to fee tthat is meant by the attribute cleave, which is alio interpreted by fonie fyncere, byforae holie,by fome pure, as before the comman- dement of the Lord is laid to be pure : and indeed the diffe- rence between this and the former attribute before fpoken or^ is hardly difcerned. For my part,I had rather be modeltJy igno- rant, then take vpon me curioully to diftinguifn : I had rather ingenuoufly confefle my felfc not to know this and many other the like things, then prefumptuoufly profelfe knowledge aboue my knowledge: yea, it is better topaife fomethings ouer with filence,orat leaft with few words, then totake morepaines in fearching,andtofpend more time infpeaking, then the thing fought or deliuered may profit either fpeaker or hearer. All that I can fay fordiftinclion of this word from the former, is from the effect of inlightening the eyes,ioyned with theformer, and from the attribute following, of enduring for euer, ioyned with this,for hereby it feemeth that the former word Pure ligni- fieth fuch a puritic as hath a brightnes with ityand vertue in it to inlighten the eyes : and that the word Cleane in this place no- teth a being without any fuch drolle or corruption, as maketh the thing wherein it is leife durable, and of the better conti- nuance.
As alfo before we heard the other like attribute Pure, to note a vertue of purging, clarifying and inlightning other things, fo here the word is faid to be thus clcane, not onely in it felfe, but alfo becaufe ithathafacultie tomundeh'e,cleanfe, and purge others,ihat arecapeable of mundifying,purging,andcleanfing. This touching this word is manifeft by our Sauiours words,
lohn r < Now are yee cleane through the words which lhaue fpoken vntoyou.
Ioha 17.17. So likewife by his prayer, Sanclifie them with thy truth, thy word is truth. If alfo the word had not this mundifyingandcleanfing
z.Cor.7.i, vertue in it, why (liould the Apoltle exhoryhe Corinthians, to purge 6r clcMnfethemfeluesfrcm a/lfihhinejfe of the fit ft? andjptrit ?
lames 4.8. and I Ames the finners of his time, to cleanfe their hands, and the double minded, to pttrifie their hearts? and other the like? Why
Icrc 4.14. a^° fliould the Prophets call for wafting and making cleane ? Thisclcanenes of the wo; d, and this dealing vertue thereof is thejnore, becaufethedrolfe, the corruprion,and the filthineife contrary thereto, and from which itclenfeth andpurgeth, is
greater
to Godswerd. Ciiap.j. jj
greater then any other. Nodrolfeofany mettall,no foulcnclfc of any cloth, no not ofamenftruous cloth, no ficknclfc, no blaincs, no botches, neither meafels, nor pocks, nor Jeaproiic, nor plague, nor enncker, nor fitlula, nor gangrcn, nor any fuch thing(hovv Joathfome and noy(bmefoeucr)is comparable to thetoulencifeand filthinelfeofiinne. Sinne defilcth flefh and fpirit, foule and bodic, euery facultie of the one, andcuery member oftheother : (inne maketh vs odious in the fight of God and all his Angels : the danger of finne, yea, the ccrtaine (tipendand wages thereof (if it be not purged and wafhed away by the word, working faith in vs to apply themerits of Chrilfc on the one fide to iultific vs before God, and his death and re- furreclion on the other (ide, to the taking away of the Itaine of (inne, and the quickning ofvs to newnelfe of life) the danger (I dy) and certaine ftipend and wages of linne (not fo purged) is death, euen euerlafting death and condemnation of body and foule.
This attribute cleane, in the former fenfe thereof, in it felfe, and for cleanfing ofvs, is proper onely totheword3 nothing is thus clcane, nothing can thus clenfe both foule and body but the word : is not this a mightie and gracious effect ? who would be vncleane, foule, and filthie? who therefore would not loue theword,v\hichis fuch water and fope of the fpirit for the wa- fting and clenfing ofvs I
Now becaufe the freer from all corruption and drotfc any 14. Arjp, 1©. mettallisjthe cleaner anylinnenisj the founder and hailer any Gods word body is,the longer the fame will hold out, weare, and continue, eadl,rah for therefore the Prophet ioyneth with this attribute an effect fu- table thereunto, or at leaft an other attribute of the word like to this, and ariring from this, namely, that the fame word of God endureth foreucr. Our Prophet in the Pfalme of my text faith Pf^l.1^8^. the fame, For euer 0 Lor dm the heavens is thy word fet led : as if he iliouldhauefaid, Thy word cannot peridi becaufe thecuftodie and preferuation thereof is in the heauens, as likevvifeour inhe- ritance is faid to be vncorruptible, vndtfiledt not Ming, as bew% i.rct.T.4. refertiedinthehodHensforvs. Ifatah and Peter doe both lay, The Ill-4o8. $ra§e wither cthjnd the fiowet 'jadeth,bxt thcwordcfGodfiallftand I,Pew'*4 l* for euer, OurSauiour (airh, hearten and earth fiaupuffe away , but Luc.ii.jj, my wordfial/notpajfe. So then, our Sauiour there and our Pro- phet here in this i^%Pfalme,feemethbyoDpo[kionofthcv\ord
D 4 t6
40 C h a p . 5 • Dduirfs L one
to the heauens befcre mentioned m bo:h places, ftill to pr eferrc the word aboue the heauens, as for diuers former commendati- ons, fo alfo for this continuance thereof. The word But how is the word faid to indurefor cuer ? two waies, i . in
endureth tor jt fe\fe^ 2f as it taketh root in the heart of man to etSrnall life. waies. *n lt ^Q alfo it indurcth for euer two waies, i. in the bodie,and
as it were the carkatfe thereof, 2. in the life and foule thereof: by the bodie and carkalfe I meane the bare letter of it, and thus it endureth for euer in two refpeclsalfo. i.becaufenotwith (lan- ding all the crueltic and tyrannie of wicked men that haue la- The letter of boured byallmeanes poffible, as by burning allthebookes tha ™°*t Sl" ^e^ cou^ ^ay nands of>and other fuch like,vtterJy to fuppretfe fame. tn€ word, and to roote it cleane out of the world (as Antiochns
x.Macc.1.59. endeuouredtodoe)yet the Lord alwaies kept fome copies fafe and vntouched. 2, becaufe the Lord hath alwaies kept the origi- nall t^t of the Scriptures pure and vndefiled from all corrupti- on of addition, or detraction, or changing of any word by any Hereticks, either Arians, or M anichxans, or Papifts, or any o- ther. Both thefe are the more remarkable, and wonhie of our double obferuation, both for our better atiurance of the word to haue God the author thereof (as at firft I faid) and alfo the more to incline our hearts to the loue thereof, becaufe the works of many other, oiAriftotle, and many other Philofophers, of Ljttie, and many other Hiftorians, as alfo of many Greeke Po- ets,and other writers, haue been both much diminished in their number,and fo much corrupted in the text of them, that a man cannot tell whatfenfe to make of many places in them, yet thefe bookes neuer had fo many, and fo mighric, and fo maliti- ous aduerfaries, as the bookes of Gods word haue had : Yea, how many Philofophicall bookes of Salomon arc vtterly peri- ihed and decayed, not onefentence of them forccrtaine now i.Kmg.4.$i. remaining? He fpake three thoufand Prouerbs, whereof we haue not one quarter in all the booke of the Prouerbs : His Songs were a thoufand and fiue, of all which we haue but one : He fpake alfo of Trees,from the Ccedar tree that is to Lebanon, vnto the Hyfope that fpriugeth out of the wall. He fpake alfo of Bea(ls,and of Fowle, and of creeping things3and of Fifties : and thefe his bookes no doubt wee mod excellent, and many de- grees for truth of matter, and for eloquent and fignificant man- ner of writing, aboue and beyond all other bookes of the fame
fubiecT,
to Cods word. C h a p. 5. 41
fabiet%yetwhocan now (hew any part of them that may truly be iulliried to haue been h/s:1 In great wifdome (no doubt) the Lord hath futfered thefc toperifh, becaufe if they had been prc- ferued,mcn would hauc doated too much vpon them5and (per- haps) made more account of them then of the holie Scriptures, giuen altogether by diuine inspiration, that we may haue eucr- lafling life by them: yet therein alfo appeared the great wifdome and goodnes of God, in preferuing for all that, that his word, which now wefpeakeof, the fame hauing farre more malicious and powerfull aduerfaries then thofe bookes of Salomon had.
Now as the word thus endureth forcucr in the body and The fenfe of carkalfe, that is in the letter thereof, Co alfo doth it in the foule the word, and life of it.W hat is that ? the fenfe and meaning thereof. This alwaicttke is no other now, then it was atthefirftgiuing thereof 5 and fuch as now it is, fuch it fhalbc for euer. The lawes and ftatutes of man admit diuers fenfesand diueis interpretations (one con- trary fometimes to another) according to the change and di- uerfitie ofcludges, whereby that is law at fometime that is not law at another ; yea, at one and the fame time, and in one and the fame kingdome, that may be law atone place, and at one A m*zcs,which in the verie fame cafe is not law in another place, and at another A ffizes. But what is the fenfe and meaning of the law of God at one time , the fame is the fenfe and meaning thereof for euer. As God himfclfe is the fame alwayes, admit- ting no change, nor fliaddow of turning. As Iefus Chrift is the ^m.x.17. hmtjettcrdaysndtodMjtAndforeucr, fo is the word of God and HcbM3«*' of Chrift touching the meaning thereof. Laft of all, the word The word endureth for euer v\hercfoeuer it taketh root in the heart of man endureth foe downward,to bring forth fruite vpward. This is manifeft by the CU€rin thc oppofition of the good ground m the parable of the feed, to all g0$s ch,{. thc former forts of euill grow nd,for the feed perifhing and being dren. Joft in thc three firft forts (for being the fauour of life vntolife^ MattlUj, though not of death vnto d:AtU) and that becaufe it tooJceno I9'&c" roote, it followed), that where it taketh rootc, there it abided) ]\]0\^ Ztl'7, to et email life, therefore k if faid, that he that doth the mil of Cod tbidetb t« etcrnallhfe: and that wbofoetter heareth the word and ^uh 7.14. doth it, u lilee vnto> a wife man which built hit houfe ifpon a rocks, and the Cvcds came, and th : winds blew, and beatc vpon that houfe ^ and it fell not, fir u »as built vpen a rccke. And againe, that he that doth chofe things, that are to be done by him that ihall abide in Gods pfaLx j, j.
Tabernacle,
4% Chap.5* DdrttdsLtue
Tabernacle, and dwell in his holie hill,flia!l neuer be mooued :
lo:i. io 17. and againe, that aX Cbriflsfieepe that heare his voyce And follow him, (hall haue eternal! iife,and neuer pQr\(h,ncnhe(,th*t anyfia/I fluckjhem out of Chri^ls hands ^cfrc. And againe, that all that are 1 Pet, i. 5. begotten by the word, are kept by the porter of God vntofaluation, &13. and that they that truft in the Lord, are like vnto mount Syon, T>r , which cannot be remooued, butabidethfor euer. O fweet, 6 graci-
ous, 6 mod comfortable condition of all fuch in v\hom the word taketh fuch roote : Is not euery good thing the better e- fleemed the longer it wil laft \ Is not fee fimpleland more eftee- med then a fhort leafc I and of leafes, the longer the more regar- ded ? In buying of cloth, or any other commodities, doe not men enquire after the lading thereof, fettingthe more by it, and giuing the more for ir, and being the more in loue with ir, the longer they hope it will continue? whofe heart therefore will not much abound in loue towards fuch an euerlafting and ne- uer dying word I certainely the word doth in this refpeft cha- lenge and deferue the more loue of euery one3becaufe this euer- lafting continuance of it in all the former refpecls, is proper onely vnto it. For what had the Prophet faid in the la ft verfe of the former part of this 119. Pfalme, as the premifles of this our prefenttcxt, Ihauefeene an end of all p erf ell ion ^ but thy command** ments are exceeding broad, and without any end, from whence he inferreth for conclufion, Oh how hue I thy Law I &c. 1 j , jirg. It foilowetb. The iudgements of the Lord are true ,or truth. He 1 1 . The word calleth the word by the name of iudgments, becaufe by it0 ancj of God is according vnto it, the Lord judgeth of euery mans worke, and executeth all his iudgments : as alfo becaufe by it wemuftlike- wife frame all our iudgment of our felues and others, and deale accordingly. He faith not onely true, but alfo truth, as likewife loh 1 3 17. tne word is called by our Sauiour , and by the Apoftle lames lam- 1. 8. &by other in the Scripture. But why is it thus called? 1. Be- Theword is caufe the whole written word, from the beginning to the en- truth in two ding , is wholy true, euer fpun with fuch an euen thred of truth P throughout, that there is not anyoncknotofvntruth,fromthe
firft word of Genefis to the la(t word of the Revelation; neither Tit. 1. 1. could it be otherwife,feingit is the word of the God of truth, that cannot lye. 2. Becaufe it is the rule of all truth, which is accor. ding to godlinejfe : fo that whatfoeuer (hall be orTred by any as pertayning to godlincfle, and to the life to come, not agreable
to
to Gods word. C h a r . f. 43
to the written word of God, the fame is to be held and accoun- ted, for falfe and a mecrc lye. May not this likew ife be a great Moriuetoallmen to loucthis word: The dwell u a Ijar ana t he loh.8.44. father of it : and all lyars as well as the Jearefall and v*beleeucrst And abominable , and murderers, and whoremongers , and forcerers /hall huuc their part in the lake which btirneth with fife & brtmflon. l '
It is no lelfe finne, not to loue the word of truth, then it is to loue lying.
The Prophet faith not onely that the iudgments of the Lord l6 ^ aretruth, but healfoaddeth that they are righteous altogether. ,», Gods' Touching other places , v\ herein this attribute is giuentothe noidisrigfc. word, I will hereforbeare,in refpect of my former largneire,and tcous- becaiife I delire to haften forward 5 onely remember that mod pregnant place of all other in Paul, The law is holy and the com- mandemcntsholy andtttft and good : for other confirmation of the faid Attribute, lee it be fufficient that the word hath a mod righteous author, that is infinite in iu(lice,as well as in all other goodnes jandthatheisfaidtohaueput^r/^^rr^/^j • xsAbreft- plate tire. Now by right com* he meaneth iult and squall, with- ' ' *** * out any iniuflice, or hardnesinthemj either in commanding anything, or in forbidding anything) or in rewarding any goodnes, or in punilhing any euill. By the w ord altogether , he meaneth, either that they are mod perfectly iuft and righteous, or that they arc righteous being conli dered altogether : not one parr from another , but all ioyntly and onething with another : te> that although fomeone thing being con (1 dered apart, and by it felte, may perhaps feeme fomewhat hard or harfh,yet being confidered with other things, the fame will appeare molt iuhSmoft squall. Herein the word differeth from all hwes and flatures of men, which cannot be fo righteous > but that fomc vnrighteous thing by good examination of them,may be found in them. This Attribute therefore is alfo proper to the word, neither can any lawes or llatutes of any man ( w ith what couu- fcll focucr made and inac*ted ) be faid to be righteous , but as they agreewith the word of God. As therefore the hardnelfe, harllinelfe , and vnrighteoufnes of mens lawes and words; ma- kcththem to be diftaited3loathed,and abhorred j fo therigh- teoufnelle, euen the exad and ioyntrighteoufnetfeof Gods werd , cannot but make the fame 3 the more louely5 the more amiable.
Chap. C.
44 Chap.(F* DauMs Lm
Chap. VI.
Of three ether commendations of the word, 77*/. 19. ver. I0,n.
17. Jrgum. TN the next verfe the Prophet addeth two other commenda-
15. The word JLtions of the word, from a double companion thereof 3 one
better than y^fo gold, another with honie 3 one to fet forth the worth and
50 * value, the other to illuftrate the fweetnes and delightfomnes of
the word. Both the comparifons are not with things like or
xquall , but with things farrc inferiour to the word , in that
wherein he compareththe word with them.
In the firft he faith that the forefaid iudgmcncsof God are more to be defired than gold, and not onely than gold , but alfo than much fine gold ; by gold hee meaneth all things of the greateft price. There be many pearles and pretious Hones, of farre greater worth than gold, fo alfo the right Vmcornes home, the 'Bczir flews, and many Apothecarie druggs: yettheprice and v\ ortb of thefe things being not fo knowne to the common people, as the price of gold , and many an ignorant man that findeth a great pearle, the price whereof he kno weth not, being ready to take a little gold for it, therefore the Prophet (to teach all other teachers,to frame themfeluesintheirfpeechof heauen- ly things to the beftcapacitieof the people,) rather nameth gold than other things of greater worth. By much fine goti,\\* mea- neth all gold, how wdl foeuer fined, and how pure and pretious foeuer. Therefore he faith before in this 119. PfaJm: The Urn verl' 7 • of thy mouth is better to me than thoufands of aold and filuer : mea- ning alfo as Teter fpeaketh ( in like cafe ) though neuer fo well tryed in the fire. This comparifon and the like to the fame pur- Pfal: u.tf. pofe are in diuers places : The words of the Lord are purewords, as finer tryed in the fire feauen times : I loue thy commandements 2>fal: 11 9.127. aygfie goMjetabotie fine gold. We haue alfo heard before, JW/a- mon to preferre wifdome, one fruit of the word ( as Jikcwiie wee haue heard ) abouefilxer and (told and pre ciom ft lones , and allthings Pro: j. 14, 15. tfl}ai Ci%nye defired. So he faith againe, Recetue mytnflru&isttajui p o not filuer ^ and tytoivledrra rather than choice g»ld. for \ifuome is
better than Rubies, and all things that may be defii cd are not to
be
' to Cods word* C h a p. 6. 45
compared vnto it. And againe, How mmk better u it to get 9nf Prov. l6 lS
dome rU|^) *nd to get vnderftandtng, rather to be cho/enth.tn fiU
ner. And againe, Th:re id gold 4»da multitude of Tobies, but the prov. io x -
lips of knowledge are a precioiu if well.
in the fecond companion hec faith, that the word is [meter ^r:um,^. i\un home - yea not onely then honie^huz alio then the ho m combe t 1 4. The word that is, then the purelf, then the molt fined and delicate hony. fvvceterthan thiscomparifonalfo is in other places. By home hemeanethall p°niIC' things delightfomeand pleafant to the tafte: though it may be pk0'Y. £[%+* there are fome other things more pleafant to the ta( te than hony (at leal] fomething compounded by Art) yet ( as I faid of gold ) hony is generally knovvne to be the fweeteff. and pleafantert, and therefore the P.ophcc Framing himfelfetothevnderftan- ding of the iimplelt, did make choice of hony beforeother things, to fe: forth the delightfo.nnes of the word , aboue all o- ther delights. Neither doth the Prophet meane by hony all things pleafant oniy to the talte, but al/o the obiedt of all other outward fenfesj vvhacfoeuer is delightfometothe hearing.to the light y to the fmeUing, to the feeling ; all delicate meats or drinkes,all pleafant nuifes or founds of iinging or any other muiicke , all goodly and glorious fight?, alt fvveet and pleafing odours, all pleasures of the fenfe of feeling in hand , or in any other part of the body, all thefe are nothing fo fvveet and well- plealing to thofe outward fenfes, as the word of God is to the inner man : yea all fuch delights of the flelh in co nparifonof the fweetneire and pleafanrnelfe of the word, are but as gall and wormewood to the talte-, as th-j howling of a dog to the hearing; as a menftruous cloth , or filthy clowts taken from fome foare or fome other loathfomefpedacle to r he eye ; as a iiu (linking & mo^t noy fome iau our to the fmelling, or as the bur- ning of fire mixe J with bfimftone, the (leal ding of hot water, or boyliiif* lc i, the paine of the teeth, the gowte,rhedrangureon, or any other Jileafc, hur:,or wound, is to thj feeling of rhe bo- die, ihe like may be ("aid of the former companion: ali things of price ai c but vile and bafe , cjen like vnro moll filthy dttnge pj^y. . 7 3^ xnrefpea oj .hev\oul.
Now the place of bo h thefe comparifomys to be obferued : cuen 'hat the Projxhec bring zt\\ then in after all the former com if ndirions of t'.oword. for hercoi there is a double rca- hr.. i. That v.: the fvrmcr commendations, andeucryone
of
4$ Chap. 6. Dmds L$ur
of them, may be as a reafon of thefe companions * and thefe comparifons as a conclufion inferred from the former com- mendations, as if he had fylogifticallyfaid. ,
Whatfoeuer is perfe<?t,conuerting the foule,fure, gtuin^ wif- dometo the fimple, right, reioycing the heart, cleare, inlighc- ning the eyes, cleane and induring for euer, true and righteous altogether, that is more to bee defired than gold , yea than much fine gold , fweeter alfo than hony and the hony-combe : But the word of God is fuch, as before we heard , therefore the word of God is more to be defired, than gold, yea than much fine gold, fweeter alfo than hony and the hony-combe.
The fame conclufion may be inferred of euery one of the former commendations ; for whatfoeuer is perfect is alfo fo precious and delightfome : whatfoeuer conuerterh the foule ought to be defired,and to be thought fo pleafant : and fo tou- ching euery one of the former commendations 3 feuerally and by it felfe confidered.
Thefecond reafon of placing thefe comparifons, after the former commendations is to note , that a man mu(t haue feene the excellencie of the word, by all the former attributes , and haue felt the power of all the former effecfts,beforc he can defire it abouc gold, or be morepleafed or delighted withit,than with hony . To him onely is the word more precious than gold, thus fweet aboue all delighrs,that knoweth it to be perfee%fure, right, pure, cleane, euerlaliing,true,and righteous ; asalfothat hath beene converted, made wife, glad in theheart,andinlight- ned in his minde. All fuch and none but fuch do indeed know the word to be more pretious than gold , and doe finde and feeleit more fweet and pleafant than hony & the hony-combe. To conclude thefe comparifons, forafmuch as the word is farrc inc precious than all other things edeemed precious in the world, yea fo precious , that all other things of price in the v\ odd, are but vile and bafe and no better than dung, in refpeft of the word,andfeingitis more pleafing than all pleafant things to the flefh, yea fo pleafant that all other things of delight , are bitter, fowre, odious, and loathfome in refpeel of the word : find not Danid good caufe, and hath not euery other rruechilde of God good caufe to loue the word, to loue k vnfeinedly, tc loue it aboue all other things, and to be foficke with the Jouc thereof, as that hee may truelybreakcout into this patheticall and paf-
fionatc
/# Gods word. Chkv.6. 47
donate fpeccfa, Ob bow hue I ' tby Ltv?
Now becaufcall commendations of the word, are nothing 19. ^«w. except a man make vfe of them to himfdre, th error e in the next * 5- D^uid place the Prophet commendeth the word by his owne experi- cif jl", ence or 'the benefit thereof, andbythat goodhimfelfe had felt theword. & rcceiued thereby, namely that he u as warned or made more circumipecT. This is the bell argument of all other in refpecT of the part v that is able rruely to fay as the Prophet hcere doth. If a man be able CO fpeakc neucr fo copioufly, neuer fo eloquently, neucr lb pithily and fubltantially in commendationof the word> by attributes, by effecls,by comparifons(as before the Prophet in this Pfalme hath done)& hy other arguments:yet if he be not able to commend k by his own experience, his other comenda- tion^ of the v\ ord may do good vnto other,himfelfe is neuer the better :yca, this argument from a m?ns owne experience of the joodnes of the word>wi]| carry moft credit with it,& will mod affecl others to wards it ♦ If a man be ableto c omend any medi- cine,againtt any bodily difeafe,or any oilc, or ointment or falue for curing of a wourai,or rnritigating of fome great paine, ake, or torment of the body,* this argument, will mooue ten times more then to fpeake neuer fo much of things, from the teftimo* ny and authority of any writers. So is it touching the word, to write whole bookes and volumes in commendation of the word, from reading onely of the books and volumes of others* holpen alfo w ith his owne meditation in that behalfe, is of no fuch efficacy and worth ro mooue other to like the word and embrace it, as to be able truely to fpeake out of his owne expe- rience -.Thisie it that iV^WGw teacheth, faying: And 'further mj Ecdcf12.11. fontie^fthefe be admoniftcd, ofmnktn^ Tfoanj Hookes there U no end: and muckftndy k a iretrtneffe ta theftefc. For this is as if hee had
fayd. Except thy feifc make vfe to thy felfe(cuen to thine owne foule) of the things thou writeft and readeft, all thy writing in commendation of the word, as alfo thy reading is to no end, to nopurpofe.-yea, it is nothing but wearinelfe of the flefh : This is the more manifeft, becaufein the very fame place, euenin the verfe immediately going before that admonition of his fon> for being admoniihed, heehad commended the words of the w ife, to be Itkf to <7V.ide:y andxs nAiles faftened by the matters ofaf- Vcrfc u. fembttes. Which are gxien from One Shecpheard. By the words of the wife, StUmon mcaneth the holy Scriptures, both at the
firft
4& C h a r 60 DjuUs Lone
firtt written by the Prophet*, ind alfo afterward to bee hand., led by Wile-men, and fuch as God fhould ftsroifti with gifts iumcienttodiuide his word aright : by goades, heemeanerh that fuch words of the wile areas prickes, both fo to touch men with tbe knk and feeling of their hnnes, as alio wi:h their fear- full (tare by their (times, that they may repent and turne to God, and alfo to quicken men>and to make them forward in all godlinelle : becaufe through criginall corruption remaining in the bett, they arc as dull and (low in the vorkes of God? as A ires and Oxen be in the works of men. The words following com- monly tranflated, and at mules faftexed by Hn nufters of the <*(jcm- blies-i many interpret of another me:aphoricali commendation of the former words of the wife, taken from Carpenters, and the meaning to be that the fayd words of cue wife arc not only as goades, fo topricke and quicken men to eternal! life : but that alfo they be as nailes driuen into the building oi God, not by e- uerieworke-man, butpnelyby the mail sJcilfuU worke-me.n; euen by fuch as for their greatskilland long experience are the matters or (as it were) the wardens of tfcdr companies. But becaufethedrjuinginofnailesjandche-fadenfngofthebu'lding by fuch nailes? is not a matter fo much of skill as of ttrength,and may therefore be done as well by theyoungeft apprentices,that are fit for (frength, as by the moft skilful! work e- men (heede only taken,to driuc them in by degrees, & by little & little, thac fo the timber wherein to they are driuen, by too violent drilling oft hem, be not riuen) therefore I fee no great reafon for this in- terpretation. Other doe inteprret thefe words, as two other dittincl: commendations of the former words of the wife, one from another metaphoricall companion borrowed from fheep. heards : the other from a metaphoricall attribute. Touching the firtt, for nailes fattened, they read, (lakes driuen deepely in, al- luding to the manner of (heepheards, that to make their foides fottrong that their lficepe may not breakeout, doe vie to driue flakes deepeinto the earth, w hereunto to fallen their hardies, whereof their foides are made. In like manner,fay they, arc the words of the wife, euen like vnto fuch (lakes for the better {lengthening of Chritts foldcs^ whereby the fheepcof Chnft gathered into them, maythebetter be kept from breaking out againe : and this 1 take to bee the natural! fenfeof this place, be- caufe afterward in the end cf this verfe, thefc words of the wife
compared
to Gods word. * C h a r. 6. 49
compared to goades, and to (lakes, are faid to bee giuen by one ihcepheard. As therefore our Sauiour himfelfe tcacheth the hearing of his voice to be the mcanes of gathering his ihecpe inrohis fold, fo doth Salomon in this place teach the fame voyce j ^ . ofChrift and words of the wife, to be the meancs of keeping the flieepeofChrilf within the folde, being once gathered therinto: and the fame doth the Apoffle Paul teach in making this to bee £pj,>4<Wf , ,a the end why Chrifl had giuen fome Apoflles/omc Euangeliils, fome Prophets, fomePaltors and Teachers, namely, that fo the Saints might be perfeded,compacl:ed,andcanioyned toge- ther, borhtoGodand alfo one towards another, and not break away from God, or one from another, but might all hold toge- •>* ther, till they come in the vnity of faith, and of the knowledge ofthefonneofGod, vnto a perfect man, vntothe meafure of theftatureofthefulnelfeofChrirt : yea, ourSauiourhimfelfe alio before, feeing many of his ordinary difciples to haue gone backe, and to walke no "more with him, that is, vtterly to haue forfaken him j without any returne vnto him, fortheirrengthe- ningofhis twelue^Snd keeping them from the like Apoftafie, faith vnto them, H^HljeealJogoeaway ? and P^vrlikcwifeanfwe- Io^' 6 c6>*7* reth in the name of all the reft, Lord to whom (h all -we 00 e f Jhon haft the word j ofetemall life. Thereby alluring our Sauiour of their abiding with him, becaufehee had the words ofeternall life,whereby to fuppor t,hold,and keep them from falling away, and breaking out of his Gieep-folde. The words following by the Majlers of the tAffemblies are to bee read without the word, by, onely thus, the matters : for yee may obferue the word, £7, in your Bibles to bee written with a fmaller letter then the other words : and therefore not tobeeintheoriginall Text. The word alfcmblies is rather to bee read collections or gatherings. So Salomon tcacherh that whereas men that reade much, and be great (ludents,doe vfe to collect and gather many things together,intobookes, for the future good of themfelues and others,thatthcfe words of the wife before commended be- ing of things and words collected and gathered together into diuers bookes by the Prophets infpired to that end with the holyGhoft, as alfo wholly directed by him in their fayd colle- ctions and gatherings of fuch things and words as they haue written, are the matters of all collections and gatherings w har- foeuer, that is the cheife and principall of all collections and
E gatherings
5° Chap.<J. DahMsLom
gatherings whatfoeucr : andfuchas whereunto all collections and gatherings , by whomfoeucr and how artificially foeucr made, may ftoope and doe reuerence, as to their Lords and M afters, by whom they are to be controlled and corrected.
The next words giuen from one ilieepheard are a fourth com- mendation of the former words of the. wife, and as it werearea- fonofall the other three commendations, from their authour. This one Sheepheard neither was the high Priefl in thofe dayes, neither is the Pope in thefe dayes? as the Papifts, childifhly,foo- li(hlyandgrc(relyarrirme3 to bindeallmen tothefentence of , the Pope, m the intrrpretation of the Scriptures. Butthisone
ilieepheard isonely Chrifthimfelfe, who is the fame yefterday, to day, and for cuer : as in perfon and efficacy of his Preifthood andfacrifice,fo al(b in Preifthood and facrifice it felfe. Hee be- ing high Prei(laIone,and Sacrifice alone,without any feliowes: Ih o i w^o fherefore alone is by h\tiik\kcalled the good Jheephe*rd, and that hath giuen his life for his fheepe^ and whom the Apoitle^ like- Heb w 10 wife in that refpeel ? and for the fame reafon call the great fneep- i.Pet.< a, heard oFthe fhcepe, and the oneU Arch^or Cheefe Paftcur of our Sonles. Now to returneto the 1 5th.commendation of the word inPfal. i p. ii. from the Prophets owne experience of the ver- tue thereof in himfelfe, his meaning is,that himfelfe being fo at ■ thefirfl: conuerted by^heword, made wife, enlightned in his minde, and madeioyfull in his heart, and thereby made the fer* uant of God,was alfo daily admoniflied and made circumfpeft by that v\ ord,and did often feele itto wound him for his finnes, and to worke in him repentance of them,as alfo to quicken and further him, in allgodlinelfe : and tobelikewife very effectual!, and power full, for keeping him from breaking out of thefold of that one Sheepheard before mentioned.
Heereof v\ee haue many mofl pregnant euidences in the Scripture. When he was greeuoufly fallen into manyfinnesa- gainflfW.t6,and was admoniflied thereof in mod wife manner, and yet with great boldneife by Nathan, how did the words of Nathan prickc him at the very heart ? euen fo, that prefently he ».Sam.i2,i3, confelTcrh his iinne, and criethout moftheauily, / hane Jinned a<iai*ft the Lord: afterwards alfo the prickes of the former words EfaLffi of Nathan remaining in him, hee made a whole Pfalme in be- wailing his forefayd iinnes, and crauing pardon of them,&c. When he had greatly likewife offended in numbring of the peo*
td Gods word. Chav.6. 51
pie (though by /^aduifedto the contrary) and had a three- told offer of punifhment, made vnto him by the Prophet Gad, 1 Sam. 14. 14. jnthenameofthe Lord, how was hee wounded with the fay d words of that Prophet I
Before that being ready to breake pound (as it were) and to get out of the Lords folde, by amoltbloudy mallacrcaguinft JVaba/l & all his houfe, fully purpofed & vowed,and fworne by him, how fooneand ealily was he reflrained and pacified by the wife words of Abigail, whereby the folde was fo ffrcngthened, that he could not breake out thereof: but rather did breake out into thefe mod gracious words, Bleffed be the Lord God of Ifrae/ , $rm x^ xz. which hatbfent thee this day to meete me, And bleffed bee thy admfr, and bleffed bethou^yvhich haft kept me this day from commmg topped hloody and from auengtngmy felfervith mine ovenchand. Asthus the word had beene mighty in him to humble him for finne?and to keepe him from linne, foalfo'tiStfit erTe&uallto prouokehim to all goodnelfe. The Lord no fooner fpakc to his people gene- rally, faying : Seekeyee my face (fo (peaking plurally as vnto ma- pf^- g. ny) but preiently the heart of Danid particularly faid vnto God, Thy face 6 Lord rvillljeeke. When others fayd vnto him, come letvs goeintothehoufeofthe Lord,hcete(u^ethofhimfclfe, Pfaiu/.i, that he w as glad to heare them fo to fpeake.
As Danid had this experience of the efficacic of the word in himfelfe, and was thereby warned of finne, reclaimed from fin, and quickened in the wayes of godlinelfe: fo alfo the word is of the fame force and erficacie, in all other theferuants of God, as well after their conuerllon,as in their conuerfion. So were they touched in theirhearts that heard M*the Baptifr preach of re- pentance,that eucry fort ofthem(the common peoplcthe pub* licans and fouldiers)faid vnto him, JVhat ft all we doe? They alfo ^ , TO that heard Peter, were fo pricked in theirhearts, thattheyfayd vnto Teter and to the re (1 of the A po dies : (Jifenand Brethren Afoa.37. tvhatfljaliwedoe? neither did they fpeake good words as many will doe, and (hew great remorfc for their iinncs, but they alfo folde their polfeiTions and goods, and parted them to all men bauing nccde, and they continuing dailyin the Temple, and Ve^j.^- breaking bread fromhoufe to houfe, did cat their meat with gladnelleand finglcnelfc ofheart, prai(ingGod,&e.
Afterward alfothere was the like fucceffe of the ApofHcs preaching, fo that there was great grace vpon all that heard Aa.4.32.
E 2 them:
5 a C k a p. 6. DauiJs Loue
them: neither was thercany among them that lacked: for as many as were polfellors of lands or houfes fold them , and I rough the prices of things that were foldy andiaidthem at the Apo- files feete : and diftribution was made to euery man, according
Aft. 1^.14. as he had neede. The like is teftified ofLjdia, and diuers o- others- What likewife awakened "Peter out of his great finne of denying and forfwearing his Lord and M after with curling of hirnfelfe, and that contrary to his former vehem ent protefta- tion for not denying him? Euenthisj thatheforemembredthe words of lefts, which faidvnto himy before the cockecrow thou fhalt 7j* denjmeetkrife , that prefently hee went out and wept bitterly. W hen the Angell of the Church of Sardi was in a manner at the point of deaih,and falling from grace, and therefore was challenged by our Sauiour to haue a name to be aliue, and yet to be dead \ what faidour Sauiour vnto her for recouering of her ? euen this : T^ememberhXftthoH haft receined and heard,and
Rend: 3.?. hold f aft and repent. What doth this fignifie, but that to remem- ber what any hath heard and receiued,and to hold thefamefaft, is the rneanes torecoucr, to reriue, and to quicken againe? What elfe but Gods word did reviue Jonah hauing before re-
Ionah j.'g. bellioudy fled fronuhe prefence of the Lord, and made him to goe to Nmiveh according to the former word of God in that behalfe ?
How did the words of Haggai for reedifyingandrepayring
Hagg: i.iz. ^ houfc of God , quicken Zerubbabe/l and lofbna with all the remnant of the people to obey the voice of the Lord concer- ning that matter I
When A fa heard the words otAha^tah , and the Prophccie
4. Chro: 1 5.8. 0f 0 bed ihz Prophet , how did he take courage to put away all the abominable Idolls out of the land, and to renew the Altar of the Lord, that was before the Porch of the Lord I
Not to ftand any longer vpon the confirmation and illuftra- tion of this point: is not this a great argument, toioynethe loue of all men to the word I who is there that doth not daily off.nd I who is there that is fo quicke and forwai d to goodnes, that he needs no fpurring,no prouocation to be more forward? who is there that is not ready to breake out of the fold of Chrift I yea that would not breake out, were he not held and reft rained by this word? As therefore yec would be warned, gad made ckcumfped by the word; as yee would nor perifh in
your
to Gods MY A* Chap. 7. 53
your finnes, but repent of them &c. fo bey ee hereby pcrfwa- ded to loue the word, whereby yee haue thefe benefits.
Chap. VII.
Of the last commendation of the wordy Tfah 1 9. 1 1. from the reward of keeping the fame , and oftwocircumfiancesfor amplification of all the commendations of the word in thefaid I 9. Pfalme.
NOw to proceedc •, the Prophet here laft of all addeth, that in keeping of them there is great reward 3 reward and great l6 Grc^ r^ reward : he faith not in knowing of them, in hearing of them, ward in kec- in talking of them &c. but in keeping of them. What keeping Ping °f tbt of them doth he meane ? Not fuch a keeping of them, as men vvord* v fe of their money, but a farre other manner of keeping. M en vfe to keepe their money, by locking the fame vp in their cherts or clofetts, or by laying it there fometimes to hide it from other, where themfclues knownottofindeit : orbythruftingitvpin the thatch of their houfes in little purfes ,that the Katts haue run away therewith, and the purfes being gnawne, they haue found here an Angelljand there an Angell : by this keeping of money, the owners doe no good therewith, either to other or to them- felues: fuch Money -keepers, doe often times owe more to their owne backs and bellies , than they are euer able to pay. This kindeof keeping therefore the Prophet here meanethnot; but fuch a keeping as confifteth in praclize, and in doing fuch Matf7.1T. workes, as the word requireth to the glory of God, the good of lam: 1 .11. others, and the comfort of their ov\ne fou!es,that doe fo keepe the word. In this keeping of the word thereis reward, there is profit^there is gaine : yea groat reward,greatprofir,greaf gaine.- yea fuch as no other reward, profit, or gaine, may be compared therevnto. The wicked cry downe this commendation of the word, they difclairne if, they vtterly deny it 5 they fpeake pre- fumptuoufly herein againft the L ord himfelfe : They fay, what , f i< t he Almiohtj that we fijould ferae him { what profit fhcnld we haue ' x '*
if we pray vnto him ? and againe: It is tn vaine toferue CJod,cr what Mai: 1. 14. profit is it that we haue kept his ordinances , and that we haue walked moHrnefHll]tbef9re the Lord ofhoaflst Yea fometimes the godly
E 3 them-
54 C h a p . 7- Dduids Lone
themfelues for a brunt, and in a great ftormeoftenration,con- fuking too much with flefli and b!ood,and weighing things too much in the balances thereof, doe feele fuch thoughts as to fay, Yi\\i Ji .1 j . Verily we have clenfed our hearts in vaine, and wafljcd oar hands in innocencie : for all the day long haue wc beene plagued^and chaflened euery morning. But howfoeuer the former doe vfually fpeake, and fometime alfo the godly,in the violence of fome tentations are troubled with fuch thoughts of the flefli , yet God teacheth all to fpeake and to thinke otherwife : yea all that enter into the Lords Sancluarieand weigh matters in the ballances there- Pfal: 58. 1 r. ofyW'ill fay ^Verity there is reward 'f or the right cow, euen for them that keepe Gods commandements, as here it is faid. B ut w hat is this reward ? All the blefTings of this life,together with peace and ioy of the Holy Ghofl: in this world, and euerlafting life and glory in the hretocomejeuenmheauaijintheheauenof heauens,with God and with his blellcd Angells. For fo to keep the w ord?as before wee haue faid, to keepe it with all the heart in truth and in finceritie, without all hypocrifiejto keepe all and Mar: 6. 20. not fome part onely ; or to doe many things,as Herod did, lea- uing othervndone; tokeepeitconftantly and without weari- nelfe, not by fitts, and faintingjor giuing in, to keepe it willing- ly and cheerefully,though we cannot perfectly: thus ( I fay ) to keepe the whole word of God , as neere as we can, is that god- linelfe, which hath the promife of the life that now is , and of 1 Tim. 4 8. tnat tnat *s to come» Thus to keepe the word, is truely to feare, and to feekethe Lord , the which whofoeuer doe, are fure to Pfal.u ojio. want nc thing: yea though the yong Lyons (and all fuch as being flrong and lufty doe trufl: in their Ihengthnotrefpeclingthe Lord ) doe lacke and fuffer hunger , yet they thatfeeke the Lord pall not want any good thing. They that doe thus keep the word haue found that wifdome and gotten that vnderftanding , that is more worth than all other things ( as before wee haue heard ) and in whofe right hand is length of daies : and riches and glory V 7 16 *n ^er ^ffi hafi^ '■ 7v^ofe wayes are wayes of p leaf ure, and all her paths peace : which is alfo a tree of life to them that lay hold vpon her , and maketh euery one happy and blejfedthat retayne her. To rehearfe the particular bleflings of this life, conteyned in this reward were infinite; yec know the particular enumeration of them, Leu: 26. Dent. 28. with the contrary cuils there exprefly threat- ned againft the tranfgrellbrs of the word, and here by confe- rence.
U Cods word. C h a p. 7. 55
quence «. not obfcurely, intimated farrc more in number than the bleffings, becaufc wee doe many more way estranfgre lie Gods commandements than keepe them , and be more prone to the faid tranfgreflionjthan to the obferuation of them.
Touching noiwithftanding the faid bleffings of this life pre- fent, here fpoken of to be in the keeping of the word, wee are to ynderftand them to be no further promifed then they may be beneficiall rnto vs,to further vs towards eternali life,or then we may do good with them to our felues or to other?. And who indeed would otherwife defire them? who would haue that that may hurt him ? or would giue to another that good thing, which he knoweth or feareth he wil hurt? giue a knife to a child thatknoweth not how to vfe the fame, and hee may therewith hurt himfelfe or fome other : giue him a glaife , and hee may likev% ifc both breake the glade, and alfohurt himfelfe by brea- king thereof. So is it many times with the children of God, touching the things of this life : to fuch therefore they are no benefits 5 fuch were better want them than haue them. More- ouer God neuer with-holdeth or taketh fuch bleflings from them that keepe his word, but that it is either for tranigreflion of his word in fome things which he would haue them to doe, better than they haue done, and fo thereby he is faid to teach them his law, and they in that refpedl are pronounced blcffed: j 1 or elfe he doth fot thereby to make knowne to others, fome gra- pfti/^.i^. ccs that were before hid, and lay ( as it were ) buriid in them : or finally he recompenceth the fame with more heauenly blef- fings 5 and then what wrong haue they? what caufe tocom- plaine i
Touching the reward of keeping Gods commandements b c • longing to the life to come, if the ioy of the holy Ghoft and the rivil: 4. 7. peace of confeience whiles theyliuc in this world doepafleall vndcrftanding,and therefore be much morevnfpeakable, what tongue ofmen or Angels can vtter, what heart of men or An- i.Pct.i.?a gels can concciuc of the faluation that is prepared to be fhewed in the Jaft time t To be reftored againc to life after death,and to alife ncuer to end,torecciue our bodies againe,renucd, purged, fined,of weake made ftrong,ofnaturalI made fpirituali, fuch as fhall liue onely by the Spirit, without meate, without drinke, without appareil,or any other fuch help, as here they needed, yea^vithout any defire of them, of mortall to be made immor-
E 4 tall,
5<5 C m a f \ 7. 3auUs Lcue \
talI,of vile and bafe to be made honorable and glorious: in ho- nor and glory not oneJy like to theStarres,butalfototheSun it felfe 5 neither onely to the Sun it felfe, but alfo to the Angels 5 neither onely to the Angels, but alfo to the glorious bodic ot Chrift Iefus himfclfe, the transfiguration whereof a litcle in the mount Co amazed, and aftonifhed, and rauifhed, and (in a man-
Matth.17.4. ncr) diilraftedT^r, lames, and John, that they would hauc been content onely with that fight, and therefore (aid, It is good for vs to be here, let vs neuergoc from hence, Let vs build three
Matth.i * .33. Tabernacles here : To be alfo placed at the right band of Chrift him*
RcucLg.M. feife iyt2iy'm hIS very Throne ashimfelfc fittcth, in the Throne \ of his Far her, to be graced and honored by the Iudge himfclfe
of all the world, Chrift Iefus, attended vpon by all the glorious Angels, with thefe gracious words, Come je bleffed of my father, inherit the kingdome prepared for you from the foundation of the world, to be thus graced (I fay) and honored before all their enemiesjbefore all nations,beforc all kings,bcforc all the world, to be freed from all euill, paine, fickneifc, wcarinetfe, hunger, thirft,coId, debt, contempt, trouble, &c. to be made compani-
Iohn 17.14 . ons of the blefled Angels, to be with Chrift, and to behold his glo- ries yea, to be (as I faid) partaker thereof, and for euer to cnioy the fame with aifurance, that they (hall ncuerlofc any of the former things,orfutlainc any diminifhingofthem: thefe things (I fay) and infinite other the like in foule as well as in body,who can vtter ? who can comprehend ? Thefe things, thefe (my bre- thren) are the things that are prepared for all thcSaincls, and for euerieone, howpoorc,how bate, how contemptible foeuer in this world, that in truth and finceritie (though perhaps with much weakened, and not wirhout many combats, andwreft- lings, and ftriuings) doth kcepc the word of God,being grieued that he can keepcit nobetter,and alwaics endeuouringto keepc Phill.3.13. it better >alwaies forgetting thofe things that are behinde (that i$, whatfoeucr he hath before done, as though he had done no- thing, and therefore not poaring altogether thereupon, asthc old PharifiesdidjandourPapiftsdayly doc) and reaching forth vnto thofe things that are afore, andp^effing hard towards the markc for the pri^eof onr high calling of God tn Chrift Iefus > the linea- ments whereof, 1 haue briefly and rawlie alitle before defcribed vnto you: yea, thefe are the things which the Apoftle dythy i.Cor.2.9. ye hsth notfeene, nor care heard, neither hath entred into the heart
toQdiswori. Chap, 7. j7
efmatt, eutn the things which God hath prepared for them that lone him. What heart fearing God, and hauing in any true meafurc kept the word of God is lb heauie, that it is not made light -y Co mclancholikc.and oppreft with any forrow, that doth not leape for ioy to hcare tlfcfe things, yea,that reioyceth not with ioy vn- fpeakeable and glorious ? Who therefore vndcrftanding this great reward to be in keeping of the word, will not be fo farre in louc with the word,as to be able tofay, Oh, how lone I thy word] This that I haue fpokenofthe reward in the life to coir c, be- longing to the keeping of the word, is the more tobcconlide- rcd, becaufe no earthly powers whatfocuer, are able to giuc the fame or the Iike?not the famc,bccaufe eternal life i* the free gift ^Rom,^^ Godonely through Iefus Chrtfl our LordfYht Pope takcth much vrion him in this behalfc,& challengeth to himielfpower as wcl for the life to come, as for this, but alas pooiz Fellow, he doth hercin,as the Diuell did to our Sauiourras the Diuell faid to our Sauiour cocerning all the kingdoms of the world, Allthefe will M.uth.4.0. ginethee, if thou wilt fad dewne andworfbip mee, cucn fo faith this beggerly flaue the Pope,c ocerning both all the kingdoms of the world, and alfo concerning the kingdomc of heauen, All thefc wil I giue thee, if thou wilt fall down and worfliip me : but as the Diuell had no fuch power to make any fuch offer to Chrift, or to any oth er, fo hath not the Pope either for the kingdomes of this world, or much lcilc for the kingdome of heauen. For can the Pope cure any man ofany finnc? He faith he can forgiue all linne. But as God alone maketh lawes, the traijfgrcflion onely whereof is finne, and as all finne is again ft God, fo by the vrholecourfe of the Scripture, whofeeth not the former idcrti- t("a 4i-*$- on to be falfc, wicked, &blafphcmous? But though that fuould Marc-l*« be granted, yet who dares fay the Pope can cure the wound of anyfinne,and conucrt anyfinncrtoGod? Can he that cannot begin the kingdome of grace, conferre the kingdome ofglory i Can he that cannot raife a man from a natural! death, raife a man vp to heauen I As no power whatfoeucr can giuc the for- mer future reward for the lite to come vnto any, fo can they not giuc any thing like thereunto. Though a king ftiould giue halfc his kingdome as Ahafbuerofi offrcd to Hesler, and Herod to the Heller ? .$, daughter of Herodiai, yea, thoughoncman could giuc all the Marc.6.13, kingdomes of the earth; & ten times as many more, yet all thefc were nothing to the former future reward of the life to come.
Againc,
5 5 C h a t. 7. Vdtirids Lout
Againe, this reward of keeping the word, is the greater and more effcctuall motiue forourloue totheword, becaufc nei- ther rhc one part thereof for the life to come, nor the other for this prefent life can be lawfully obtained or comfortably enioy- cd by any other meancs then by keeping of thc*word. Touching the life to come, there is no queftion to be made of it, the word Rom. 1. 1£« onlj being the word of life ^nd the power ofGodvntofalnation, Tou- ching the Other, though the wicked fometimes haue the bleC fings of this life, yet they are but vfurpers of them, and there- fore wofull (ball theirlaft account be which they (hail make for them. Euen here alfo they that by tranfgreflion of the word doe I get wealth and preferments of the world, doemeete with that
iullice of God in that behalfe, in refpecl whereof they had been better to haue been without them, then fo to haue had theln. Was not Achanznd all his burnt with fire for the wedge of gold and Babilonifh garment which hetooke in the winning of /m- r ^contrary to the word of the Lord I Did not Nabals miferable - 8 fparingonely of that that D *#/*/ humbly craucd, and had well
*' * ' deferued of him, coft him his life within ten dayes after ? Did
not Gehe^ni pay dearely for the changes ofapparell and talents of filuer that by lying he got ofNaamAn the Syrian ? for did not ftKin».<.27. *nc Leprojte of Naaman cleaue vntohim and to his feed for ener ? Ham/tn a long while had great riches, great grace with his Prince, great honor with all men,who but Haman in all the 1 2 7 Prouincesofy^*y^r/#;yetwas he for all thatintheend quickly truft vp, and hanged on the tree that he had prepared for Mor- Heft7 10. decai, 2nd then his fall was the greater, the greater his former riches, grace, and glorie had been. Iudu got thirtiepeecesof Matth.27.3. filuer for betraying his Lord and Maifter,and our Lord and Sa- uiour Iefus Chrift, but oh how was he tormented with hclJifli torments for it euen in this life ? euen fo,that he neuer was at reft till he had difgorged his flomacke (as it were) of the faid filuer, and mod dcfperately hanged himfelfe. Finally, this reward of keeping the word, is not to be vnderftood of a perfect keeping thereof without any defect', but onely of the (inccre keeping thereof, without hipocrifie: It is not tobevndcrftood of that that no man can here pcrforme, but of that that cucry one rege- nerated is able by grace toperforme,and mud and doth infomc meafurc performe. I meddlenot heerc with confutation of that damnable crrour of the Papifts touching merits; becaufe of the
word
to Cods word. C h a p. 7. 59
uord reward in thisplacc, it is fufficicntly confuted by others, and ifl iliould vpon eucry occahon enter into euery queftion in- cident to the prefent matter, and by the way otfringitfclfe to our conlideration, I (liould goe I know not whither, Ifhould neucr come to my iourneics end. ThcT[ou£Geba*,t being fent by 2 Kin: 4. 19. Eltjha toreftorethcShunamitcsfonnctoIifc 5 and the difciples of our Sautoui being fentby him in a fpeedie cmballage, might not falutcany by the way, though meeting them, that fo they might not be hindered in their journey, and in their fpeedie re- turne: fowtll not I fomuch asfalutcthc former controuerfie, neither any other the like, in like manner onely meeting mc, lead I prejudice my felfe and you, in things more pertinent to my prefent purpofe.
Now touching all the former commendations of the word Twocircum- in that ipPfalme, let vs briefly obferue two other things for ^ncc$ tor the further generall amplification of them. 1 . The oppofi- *" £lfforo« tion of the things here fpoken of the word, to the things before connmcncjaru fpokenoftheworkesof God; and the preferment of the word ons of the in that refpect aboue the faid things, as things nothing foex- word in Pft!: cellent. 2. The prefent tenfevfed by the Prophet in all the for- l9' mer commendations of the word.
Touching the former of thofe two, it is worthy of our ob- feruation, as manifeftly implying a deniall of euery thing for w hich the word was before commended,to belong to the works of God, mentioned in the other part of the PfaTme. For al- though the faid workes be indeed very glorious , yet may they not be compared to the word of God, neither may they be commended for thefe things, for which before , we haue heard the word to be commended. They cannot be faid to berighte- ous,and to reioyce the heart or foule ; they cannot be faid to be pure, andtoinlighten the eyes of our minde and vnderftan- ding,to behold the my (teries of God pertayning to eternal 1 life 5 they cannot be faid to be cleanc, and to endure for euer, in that fenfe, that the word is faid fo to be 5 they cannot be faid to be truth,and righteous altogether , they cannot be faid to be more to be delired than gold , than much fine gold 5 neither to be fweeter than the hony and the hony. combe, for fuch caufes as for which the word is faid fo to be: for there is a time when the glorious light of the Sunne cannot be endured , and when it rather hurteth than doth good; and alfo when both it and all
other
(Jo C h a p , 7. DauiJs Ltue
other creat ares (almoft) be tedious, irkefome, andgreeuous, euen to the outward man. Moreouer,they cannot be faidto admonifh or warne the fei uants of God, in fuch fort as they arc admonifhed, and warned by the word. JLaft of all, it cannot be faid , that there is &y fuch keeping of them as of the word 5 much Ietre,that there is any fuch reward of keeping or them, as before wee haue heard to be in keeping of the word. Seeing therefore the word in alltheferefpeds,ismuchto be preferred, before all the fame glorious workes of God, which notwithftan- dingdoe greatly declare the glory of God, is there not great caule why we (hould loue the laid word the more ? Touching the obfei uation before mentioned of the prefent Tenfe : what- foeuer was affirmed of the word before>as true then, is Iikewife to be affirmed now,and euer (hall be as alwaies true. To fpeake moll briefely , and as it were in one word hereof, the Prophet ( touching the former attributes and comparifons ) faith not that the word had beene perfect, fure, right, pure,cleane,rigbte- ous, better than gold, or fweeter than hony,or that it fliould fo be afterward, but he fpeaketh in the prefent Tenfe, faying : It is perfect, fu re, right,&c: fo may wee fpeake thereof in thefe daies, and fo may all pofteritie fay thereof for eucr. It hath aJ- waies beene fuch as it is in that place commended to be, fuch it is now, and fuch euer (hall it be. The like is to be faid of the ef- fects : it alwaies convertethorreftoreth,not onelyfuchasne- uer were converted or reftored , but alfo them that are already converted or rcftored : for though there be but one beginning of life in vs, and but one regeneration, that is, we be but once regenerated and new borne, yet fo long as any iinne remaineth in any, euery one may cry out, Oh wretched man that lam, who Rom: 7. 14. flyaii dcliucr me from the body of this death. The like may be faid of other things in refpeft whereof we are converted or reftored: fo there is no man made fo wife vnto faluation,but that he may be made more wife thereby. If Chrift himfelfe as he was man !ut:v 58. did indeed increafe as well inwifdome,asin(lature,v\homay • l: 3-1 ' not likewife increafe in wifdome ? No mans heart is madefo to reioyce by the word , but that in refpeft of his finnes, of his enemies, and of his daily afflictions, his ioy may be, mud be, and is daily renewed, increafed, and made more to abound thereby. No man hath the eyes of his minde and vnderfran- ding fo iulightned , neither hath any man gotten fo much
knowledge
to Gods word. C h a r . 8. 6\
knowledge by the word, but that he may be, mufl be>and daily is more and more inlightned and endued with more know- ledge: forthebefl: of vs all,doehereknowbutinparr,and fee r.phcf. i. 18. but through a glade. No manisfo warned and made circum- 1>!^: ' 9- fpeel by the word, but that he may be, mufl be, and daily is 1 0R,3*J* more and more warned, and made circumfpeel thereby. No man hath receiued his full reward here by the word ; hee doth daily receiue regard; euen reward vpon reward: fortheword doth daily bring new rewards, and fo Hill fhall do, vntill it hath brought vs to Chrifl Iefus himfelfe in the hcauens, there to liuc withhim, andtoraigneforeuermore. Sith then the word of God euer hath beene, now is, and euer (hall be thus excellent, is there not iufl caufe why wee tnould loue the fame , with a loue, fohot,fo ferucnt,andibconftant, as the which all other things may neuer be able to quench ?
Thus haue I ported ouer all the commendations of the word in the 19 Pfalme,euen 16 in all: fomemay thinke me fomc- what long herein, but if hefliallconliderthe number, and the fignificancie, and importance of the commendations, he ihall well fee that I haue made hafte, and great hafte to runne throw them all : for the truth is that euery one of them,euen the very leaft would require foure times as much time exactly and tho- rowly to fpeake thereof, as I haue fpent in fpeaking of all.
Chap. VIII.
ContAj/ning two other commendations of the word, to moue our loue towards ttt
BVt fliall I flay here and not proceede to any other mo- tiuesofour loue towards the word of God? So indeed I might well do, becaufe I haue beene foplentifull already 5 and becaufe the former arguments may feeme to h au e beene fuffi- cient to flirre vp the loue of any man as much towards the vvord,asDrf#/Wbereprofe(rcth his to haue beene: but alas, we liuc in an hard age, wherein the hearts of men are not onely frozen, and haue neede to be thawen, but wherein alio they are turned into floncs, yea into adamants, fo that the Smiths ham- mer will not breake them $ neither will any thing mollifie them,
but
Si C h a p. 8. DauuIs Lent
but the warme blood ( as it were ) of the immaculate Lambe Chrift Iefus. Men are very flexible , and ealily drawne to the Joue of other things, not worthy of loue: but oh how hardly is any drawne to the loue of the woid ? The world with the things in the world; may with holding vp the little finger haue clyents and futers abundant : but though the word of God by wifdome cry neuer fo loude, neuer fo long, neuer fo earnestly, eucn in the top of the high places, by the way in the places of Prov: 8.1,3,4. the pathes( that is in thole waies that are molt beaten and haih rooltpatfengers) befides the gates, and at the entry of thecitie, at the comming in at the dores 5 Sending forth alfo her mai- dens, by them to cry vpon the higheft places of the Cittie, and to fay : O men I callvntoyon &c. and againe, IVhofo U fimple let him corns hither &c. Come and eat of my meat &c : Though (I fay) wifdome vfe all thefemeanes to haue auditors and au- dience, yet no body is moued, no body will ftirrefoote out of doore, we are all almoft in a dead ileepe ; the bed of vs all are hard of beleefe to giue credit to the commendations of the word : herein we are like to the deafe Adder that floppeth hir Pfal: 58.4. eares, & will not heare the voice of the charmer ,charme he neuer fa wifely : neither will we be perfwaded thatthe word is worthy of that loue that hitherto I haue fpoken of. For this caufe there- fore I will take a little libertie to enlarge my felfea iitrle more for the enlargement of your hearts towards the word $Ibefeech you doe not thinke me tedious , though I fpeake according to the manner of men, plainly, and without theentiangwordsef mans wifdome, yet I truft that in refpeft of the matter, you will thinke my time and paines not altogether idle fpent.
To proceede therefore to fome other motiues of our loue to
The wofdV the word ( and yet not to handle all that this argument would
chicfepartof afford ) in the next place, I pray you to confidcr thatthe word
our fpu ituall is one principall part of our fpirituall-chriftian-armour, wherc-
arraour. ^.jj ajj an(j cuerv one muft be armed in the fpirituall fight, that
all & euery one, (man, woman, & childe, beleeuing in Chrift )
EphcC^.i %• haue to fight : not with flf/h and blood, but with principalities and
powers, the rulers of the darhncs of ' thii world , and with fpirituafl
vcr: 1 7. wickedness in high places : this word of God is a principall part
of that armour, euen the [word of the fpirit, where-with Chrift
Matth: 4.4. in our behalfe oucrcamcthe diuell,and where-with likewife we
are to ouercomc him ; and all other the like enemies oi our ial-
uation.
to Gods word. C h a p. 8. 6^
uation. Is not the word therefore in this refpecl greatly to be loued ? All the other parts of our Chriftian armour are noc inough without this word: what is all orher armour for the body again!} bodily enemies, without fome weapon in the hand ? may not a man be (laine , though ncuer fo compleatly armed in other parts, if his hands be empty ? Thcfword of Goluh wherewith D*md had fmittenorfhis head, was confecra- s ted vnto God as a thing of great price : in w hat price then ought ' the fvvord of the Spirit, the word of God be wich vs, whereby we arc to defend our felues again ft all our fpirituall enemies I yea not onely defend our felues, but alfo to ouercome them I Verily if the fvvord oiGoltah for the better fafety of it was wrapt vp in a cloth-, Ihould not t his f.\ord of Gods Spirit be wrapt vp in our hearts I Yea though rhe word of God be there in that particular enumeration or the parts of our fpirituall armour, and in a particular confiderarion reckoned as one part of that armour, yetinagenerall refpefticmay be called our whole ar- mour, or at leaf! the armorie, out of which we are to take all the other parts of our laid fpirituall armour: or if this feemeth harfli, yet if cannot bedenyed, but that generally considered, it is the meanes whereby we aretogetall the other parts of our faid fpirituall armour there commended. The Girdle of verity j be -j^/r g br eft plate of right coufneffe, the helmet of our fa hi at ion (which is our hope) the fhield of faith, and the fpirit of prayer, whereby wc are to protect our felues and others, whence arewc tohaue all thefe but out of the word? how (hall we attaine them, yea, how dial we vfe them as they ought to be vfed but by the in(f ru- ction and direction of the word ? As for the preparation of the Gofpell of peace, wherewith ourfeete mull bee (hodde, the fame being diftinguifhed from the particular acccepration of the word of God in thatplace, isnotwithllanding comprehended in the word, as before it hath becne generally commended at this time, and as it is taken in this place, w hen the Prophet faith. Oh horvlouelthy Lw I
As at all times thu argument may prouoke all to loue the word, Co nowefpecially it may and ought. For was there euer more need of all the parts of our fpirituall armour to be alwales worne,fleeping and waking, abroad and at home, holding our peace and talking, fitting dill and walking,a!one and in compa- ny; by all perfons of euery age, of euery fexe; or cuery (late and
condition-*
6\f C h a p. 8. Da/iiJs L$ue
condition,thenin thefe dayes .?no,no,theDiue!l is not yet dead neitherin L incolne, nor any where elfe : hee is not yet weary, hceisnotyetafleepe, his worke is not yet done, and therefore he may not, he will not, he cannot yet reft. When the great A - poflles liued, when Euangelifts hadplace in the Church, when there were many other Paftours and Teachers, furnifhed with with moft excellent gifts, when all things were in better order in all Churches then now in any , was hce then idle ? did hee plucke in his homes r did he feare the faces of any, did the moft excellent gifts wherewith the Minifters of the Church were then adorned and armed, make him to hide his head, didheekecpe home, not daring to (hew his face ? euen then hee walked about
lob 1.7. and compared the earth to and fro , (notfneaking onelyfor fome booty in corners,like to a fcaddle and hungry curre)but feeking feuen euery where, in Kings pallaces, and in beggers cottages, and in euery way both wide and narrow) like a roaring Lyon(not whom to robbe or whom to woundjbut) Www he might deuonrey
i.Pet.j.8. infoule and body. All is ft ill that com meth to his net :heefeareth none for any greatnefle : neither doth he delpife, or contemne any for any meannelTe or bafenetfe. The world alfo and the things that are in the world, are as dangerous baits to catch and entrappe vs, as euer they were. The children of darknefte are now as much fet againft the children of light as euer they were in any age. Finally, the lufts of theflefh doe now as much fight againft the Soule, as euer before. In refpeel: of all thefe, who
pr 1 < cannot fay : Myfoule is among Lyons : / lie euen among them thai
are fet on fire. The greater that any man is either in Church or Common-wealth, the greater is his danger : A s the King of Sy-
i.Kin.12 31. ria hidjFight neither with [malt 'nor great , fane onely with the King of Ifraclfhat is, bend all your forces cheifly againft him$fo fay our fpiriruall enemies, touching any greater then other. And how mightily doe our fayd fpirituall enemies daily preuaile ? what heapes vpon heapes are daily made of poorc f oules to bee fuell for hell fire? How many doe daily fall and tumble headlong in- to the fowl e, and dark,and dirty dungeon of Popery and fome other herefies/how many become A theifts and moft prophane, without either feare ofGod or man ? howdoeblafphemies and fearcfulifwearings, contempt of the Word and Sacraments, oppreflion, and all filthy auarice and couetoufnelle, pride, whooredomcj adultery, with all kindes of vnclennefte, drun-
kennefTc,
to Gods Wird. Cha'f.^ <5y
kcnnelTc, and all other finnes, in all places abound ? may wee then goe naked and vnarmed .'may we then neglect the Word in theie times? haue wee not great needetoprouoke our felues toallloueofit ? that thereby we may be warned of thefe (innes, and armed againft them ? Neuer, neuer had we more need : the more Sathan beflirreth his flumps to hurt and de(froy,as know- ing ere long he (hall haue no further pov\ cr, the more are wee to arme our felues with the word againft him : and always to car- ry it ("as it were)ready dravven in our hands.
Neither is the word a cheefe part onely of euerie particular %%, jrrm. mans fpirituall armour : yea, the whole armour or armorie, or The word is mcanes of the whole armour againftallhis fpirituall enemies: ff^V^l but it is alfo,and euer hath beene the cheefe 1 trength,and force, -.kSjoL and defence of euery whole kingdome, againfl all outv\ard ad- domes. uerfaries. Doth not £///£* plainely ilgniricibrnuch by that his lamentable crie after £/iah, when he (aw him taken vp into the heauens in a fiery chariot, My Father, my Father, the chariot <?f ».King.2.x i. I/rselandthe horfe-men thereof. Did not a wicked King of Ifrael, eucn lo*fh the fonne of /ehoahaz,, comming to vifit Elijha, when he lay lickevponhi^ death bead, (how many great perfonsin thefe daies, farreinferiourto Princes will vouchfafe to vidt their faithfull Paftours when the Lord vifites them with the like fick- nelle, though themfelues might learne much goodneife there- by? .did notfl fay) this euill King Ioafh teftifie the fame by the very fame words in lamenting ouer the Prophet with teares, when he faw that he would dy of that ficknefle, faying : O my fa- 1§King. i t4 titer, my fat her, the chariot oflfrael, and the horfemen thereof* Did thefe acknowledge thus much, and did not Dtatd know the fame ? yea, did a wicked K ing confeife the faithfull Ministers of the word, to be the cheefe ftrength of his kingdome, and lliall not euery true religious King and Kingdomeconfelfe as much? or be the faithfull minifters of the word the cheefe ftrength of a kingdome, and not the wctfditfelfe much more I yee will fay, the Prophets are faid to hauethe chariots of Ifrael & the Horfe- men therof in refpedt of their prayers : yea,but by the word of God declared by them, they taught many other to pray forthe king & whole kingdom :belides,by their preaching of the word they taught both King and Subicds to feare;the offending of God, and alfo to make conference of all obedience vnto God, according to their feucrall places : and thereby to fortific them-
F felues
66 C h a p . 8 . Dmds Loue
felues againft all the world : whereas the word wanting, and the people by want thereof iiuingin finne, the whole kingdome was in danger of" Gods wrarh : and therefore lay open alfo to all i. Sam.12,,14. their enemies : If yee will [care the Lord (faith Samuel) andfsrue him and obey his voyce, and not re bell again ft the commandement of the Lord) then fljciti bothyec and the Kwgthat raigneth oner you con- tinue, (that is, be {&<z)tollowingthe Lord your Cjod : but if yee will not obey the voyce of the Lot d,but rebell agiinft the comman- dements of the Lord, then (hall the hand of the Lord beagainft you, as it was again!} your fathers. And againe, for the affirma. tiuepartof the former word?, andforrheir better adurance of the former promife, and of Gods goodnelfe againfl all enemies, and pgainll Gods wrarh otherwife,if they fhould continue fo to feare God and obey his voyce, hee bidderh them afterward not Vc :fi i to feare,/^ (favth he) the Lord-will not for fake his people (viz. fo
fearing and obeying him)/<?r his great names fake* becaufe it hath plcafed the Lord to maize you hispeople. But for the negatiue part, v r or threatning of the former fpeech,he faith, but if ye doe wickedly \
yefbalbeconfumed, both ye andyour King : and indeed that people that doe fo feare God, haue nocaufe to feare any enemies, be- caufeGodison their iide,thereforethey may truly alwaies fay, i Kin<* 6 1 6 They that be with vs are more then they that are with them : and a- z.Chron.3 1.7 gaine, if the Lord be with vs,who can be dgainfivs : and againe, 7"^ Rom 8 g 1. Lord is our light and our faluatian, -whom {ball we feare ? The Lord Pfai.27.1. istheflrength ofoxrlife, ofwhomfcallwe be afraid? though an hoafl '*" fhould campe againfl vsy our hearts fbould not feare, thouohwarre
fhould rife dnamfi vs3 in this will we be confident : Such oa doe feare and obey God,doealfotru(lin him. Such tstrufl mthe Lord^c p(. , as mount Sion3 which cannot be mooned^ but abidcthfor ever. And
therefore as euery fuch one may fay, I will not bee afraid often thoufands of people that hauefetfhemfcluesagainilmee round about : fo may whole kingdomes taught by the word fay the fame: therfore the Prophet bringeth in the Church of the Iewes Pf 1 6 1. tnus reioycing ; Cjodis our refuge andftrengthy a very prefent helpe in trouble : therefore will we not feare though the earth be rcmooued^ and though the mount aines bee carried into the mids of the fea. &c, Verf.f. And prelcntly after, Godisinthcmids of her, fyeflyallmt bee moo-
j?fa). 1 18.6. uedfiod (Jjall help he - and that right early. And againe : The Lord u on my fide I will not feare what man can doe again ft me. M oreouer ,
by the Word all men are taught to pcrformc all duty one to- wards
to Gods mrd. C h a p. 8, 67
wards another: Prince to Subject, and Subiecl to Prince, and cuery member of the K ingdome to another : what enemies are able to doe hurt to fuch a people fo dwelling and fo vnited to- gether ? A threefold cord (ia'ith Salomon) is notcafily broken. What Ecclcf4.II. then fhall be fayd of a K ingdome, where all the inhabitants are, as it werc,twi(led and lincked together eucry one with another, and all with God I Certaincly itmultncedes bee inexpugnable. The fame is manifelt by the kingdomc oiIudah,[o long as they regarded the word of the Lord,& kept his ordinaces,the cheefe city of Ierufalem wasinuincible, Godhimfelfe, whole name is the Lord or H oils, was both tn the mtds thereof, and did alfoftand PTal.4d.5-. round about it, he was their rocke, their cattle, rheir tower of de- j>r ) i****' fenfe. Glorious things were then {pollen of that ci:y }God was known in her pallaces for a refuge : The Kings were (often) affembled (a- pfai#4g . oainfl her) thej pajfed by together, they far* it and fo they mar veiled) they were troubled and hafted away. This (I fay) was the (late and fafety of Ierufalem and of all that kingdome,while they enioyed and regarded the word. But good Lord what awofull and fcarefuJl change was there made, when they contemned, reie- , clcd and tranigreffed the word ? All Kings before could do no- thing againff Ierufalem, but Ierufalem laughed them and their attempts to fcorne : but afterwards (alas, alasj how wasitde- ftroyed, how was it defolated, wafted and ruinated ? euen fo, that Ieremtah (ye know) writeth a w hole booke of Lamentati- ons, in bewailing the great, the heauy, the extreame mifery ther- of : many Pfalmes alio are written of that argument. Butifaf- terward,when the Romans executed the vengeance of the Lord vpon her for the fariie caufe,there had beene a man endued with thefyivit of feremtah, oh how many volumes might hce haue written in lamenting her further mod dolefull condition ? doe not all thefe things (hew the word to bee the cheefe flrcngth of eueryK ingdome ? As therefore Dauid refpecTed himfelfe, and the fafety of his kingdome, prefentand tocomc, fohadhee great caufe thus to loue the word, according to this protec- tion, and whofoeuer they bee that loue it not, but oppofe themfelues thereunto, they are no better then Tray tors againfl the (late of whole kingdomes wherein they liue.
F z Chap. IX.
6% C h a P. 9. Druids Lout
Chap. IX
Contawngfiue other commendAti$ns pfthe word.
1 ?. ^rjw«. % I Oreouer, the word of God hath in it, fpirituall mcate and Thcwoid iVldrinke of all forts? and for all forts of men, of what age, U forts?' length > ftate, (lature and condition foeuer : milke for infants : i.pct.i.i. ftrong meat for ftrong men : meatefor ncceflitie, as bread and Heb.?,i 2. milk: water alfo to quench the thirft,and wine and other ftrong Ifi.ff.i.t. drinke and precious liquours to comfort , or cheere and re- proa9.2. ujue tjie jieart jCfpeciaHy that is weake and fainting : fo alfo oxen Rcu.xj.ik and other fadings, together with all kindes of mod exquifite dainties, as that fruit of the tree of life, in the midft of the Para- dife of God : and the hidden manna and all other things fit for a great feaft, yea, for the marriage feaft of a Kings onely fonne : yea, the greateft feafts , that euer any earthly Princes in the world made to their Subieds, were not comparable to thatfpi- Dan, f . rituall feaft, that God offereth vnto vs in his word. Bel/ha^zar
made a great feaft to a thoufand of his Lords, drinking wine be- fore them, that is, honouring and gracing his feaft, and his No- bles inuited thereunto, with his owne prefenceand company. No doubt alfo, great, dainty, and exquifite wasthefirftand ie- Eftcr.j.4.8. c<>nd banquet, whereto Efter inuited that mighty Monarch Ahtjueriu and Haman. Great alfo and very great was the feaft that the hy&*s4b*f*erw made to all his Princes and feruants,to Efter. 1.3. fhew them the riches and the glory of his Kingdome,w herein alldrankeinveffels ofgolde, with change vpon change, euen roy all wine in aboundance. Princely alfo wasthefare(no doubt) of Salomon, and futable to his other glory : but all thefe were but ihoi t & cold breakfafts in refpecl of the feaft made in the word. Rcu.13.8. ForinthisfeaftjwehauetheLambcofGod, that was JUine from Ioh.x .157. the foundation of the world, and which taketh away thefmnes of the world : Hcc is in the word offered for meat and drinke vnto vs. loh.6. y y.56. His fie ft is m:at indcede, his blood is drinke indeede : He that eateth Verfc 5 8 . hisflep) and drinketh his bloody dtvellet h in him, and he in htm : hee is the bread that came downe from heauen^ farre-pafting the Manna that before was giuenfrom heauen to the Ifraelites inthewil- dernelfe ; which yet was fo excellent, that it is called Angels
foode
U Gods word. Chat. p. tfo,
fbode,euenfuchas Angels might haue eaten if they had ncedo of meate, and that fome thereof was commanded to bee kept in a golden pot, for a monument to all poltarity. This fpiutuall Hcb.9.4. meate, and thefe fpirituall daintier, let before vs in theuord, £ c , - differ from all bodily meate in diuersrefpeds. 1. Asthey rencesbe- ferue for the feeding and prcferuationofourioulcs, fo they are rvmtour fp»- of a fpirituall nature, and are not to bee rcceiucd with the hands rituali an<1 our and mouth of the body : but onely by faith. It U the Spirit thut colJTl1 ,mcac quicktrteth, the flefo profit eth nothing. 1. They being fo receiued [q^./^i, by faith, doe nouridi and prefcruefuch receiuersorthem to e- ternalllife : yea, byvertue of them, their bodies alfolhalJ bee raifed to eternall life IrVhofoenereateth anddrin^eth his b.'oodyhath Ioh.*.$4 58. tterntll life, /ha /I bee raifed at the laft day , And pj ill line for ener% Prou.30.1j. 3. They that eate and drinke of thefe thing , (hall neuer b:c fa- tisfied : they ftiali fliU Cry , giue giue^and/ha/l neuer f*j it is enough, Vcrfj y.ani B ut how then is it fayd, they flial] neuer hunger and thirft.'I an- C^3P»4 1 V fwer. 1, It is meant of bungring or thirfting after any other fpi- rituall meat or drinke : theyihalibe fully fatis ficd with Chad, without defire of any other : and yet the more they tafte of Chrift the more they (hall defire ^thim. I. Though they that cate and drinke of the dainties of the Word, the more theyfo catc and drinke, the more they rtill hunger and third : yet they (hall not be left in their fayd hunger and thirft, but they lhall be ftiilmorc and more fatis fied, euenwith thefame things, that before they tafted of. The fourth difference of this meat from all bodily meate is, that though men doe eate neuer fo much thereof, yet they fhall neuer furfet, neither (hall they in any re- fpeel be the vvorfe, but euery may the better. B ut of this more In chap.i u afterward. Fiftly, euery man that will eateand drinke any of thefe fpirituall dainties, muft not eate fome part onely, but all : he muftforfake nothing : heemuftnot, as wee fay, make any oftsor leauings. There is nothing fuperfluous,nothinghurtfulj. If we eate fomcthing, and wittingly leaue fomething, that that wee eate will doe vs little good ; yea, it will turne to our con- demnation : notinrefpectofany fuch quality in the meate it felfe : but becaufe the fwcetnetfethat wefound in that,fhall con- +*
uinccthe quaiilnetfeand malignant humour of our (lomackes, inleauingthe reft : neither neede we to feareheereby any preju- dice to any other* For though wee eate all, yet no other fliall haue the leifebut all will likewife remaine for other,and to nou-
F 3 nib
70 C h a p. 9. Dauids Lint
rilli and feede others afwellasvs. Are not thefe dainties mod excellent r whofe teeth will not water, andbeefet on edge to* ward 3 them ?
Neither let any man feare either to cometo this feasor to
eate and drinke when hce com mcth. All forts may haue free
, . z acccife theretO)and fre ely likevvife eate the fat that their forties may
Match. »s 10. #**« The more that come (howpoore, howmeane, hovvbafe
Luc.14.ii. foeuer they bee) and the more heartily they eate anddrinkeof
the beft dainties in the word, the better welcome they are to the
matter of the feall : who would not loue and greatly loue fuch
a word f Oh that there were more fpirituall Epicures (that I may
fofpeake) then there are. Oh that there were more thronging
to the word then there is : Oh that men would neuer be fatisfied
with the word. Oh that the more men did eat and drink of the
Prou 0 1 < w°Tdi the more hungry and thirfty they were, alwaies crying
(as I fayd)GW,£*W, and neuer faying it is enough.
»4 Mgim. As the word of God hath in it fpirituall meat and drinke for
The word of ourfoules,fo alfo it is Gods ward-robe, and hath more roy all
d f be apparell f°r aM his Princely fonnes and daughters,then euer Sa*
forchcchil- Awwhadinallhis royaItie«fdglorie : for whence is thenew
drcn of God. man created, according to God in righteoufhelle and holinetfe,
and commanded to beeput on by vs all, and which is wrought
Eph.4.14. an(j ma(je on]y \yy the j orcj himfe]fe> and the which will neuer
Pfal mxe °^e? a wnere^y we are made all glorious within, euen
Efh.j.27/ fo glorious, that we haue neither fpot or wrinckle, nor any fuch thingiwhence (I fay)is this new garment to be had,but only out of the w ord ? y ea,w here (hall we haue the righteoufnes of Chrift for the couering of our nakedneire, yea, our rilthineife from the fight of God himfelfe, but only in rhe word ? when our Sauiour R.cu , 1$. Chrift counfelleth, and by counfelling commanderh the An- gell of the Church of Laodicea (that thought himfelfe richly apparelled, and yet was ftarke naked) r* buy white raiment of him, that he might be clothed y and that thejhamcof his nal^ednejfe might not appear c, doth he not thereby plainely intimate,that the word wastbemeanes whereby the faid white raiment was to bee ob- tained ? otherwife without giuing any fuch commandement, without fpeaking in fuch manner, Chrift could fecretly haue (b wrought the heart of that Angell, as thathe (hould haue fought for that rayment, or Chrift could haue giuen that rayment him- felfe without any feeking for it. As thefe garments are no where
elfe
to Gods word. Gh a r.p. ji
clfe to be had but in the word , fo where (hall we know how to put them on without the word ? How fliall we keepe them fo neatly and cleanly as is fit for fuch garments to be kept, and as we may be commended with thofe rew names in Sardi not to »euc(. haue defiled our garments? If therefore wee will not be naked with that A ngell of the Church of Laodicea, but defire to goe as becommeth fuch Kings and Priefls as we be,to go, haue wee not good caufe to loue the word and to fet much by it ?
Neither hath the word onely fuch garments as are both ne- Th?word!s celTarie tocouerournakednes,andalfofitiorourftate and dig- the chicfe or- nitie; but it hath alfo and is the chiefe ornament,as ofeuery nament of particular perfon, fo alfo of whole kingdomes. particular p«-
Touching particular perfons what faith Salomon ? My fonne ^h^kine- heare the inftrutlion of thy father , and for fake not the Uvp of thy mo <j0m c$. then why fo? becaufe they [ball be an ornament of grace vnto Prov: i.8,*. thine head, And as chaines about ihy necke. and againe, Wtfdomc is the principal! thin g^theref ore get wif dome and wit hall get vndcrftan- rov-47,8j9« ding. Exalt her and fbee fhall promote thee , {bee [ball bring thee to honour rrben thou doe/} embrace her : fbee /ball giue to thine head an ornament of grace • a crowne of glory [hall fbee deliuer to thee.
That the word of God giucth wifdome wee I laue heard be- fore. Now who may better weare iewells of filuer, and iewells of gold than Princes children? What Princes children are to be compared with the children of God, the Lord of Lords, and *cue,: f • K ing of K ings ? Yea doe they not all make the fpoufe and wife \fc£x %\* of the fonne of God ? Can a maide forget her ornament? or a icr lt li#" bride her attyre ? I am fure many that come daily to Sermons, forget not fuch things as they think to be ornamets, but indeed be not ( except pride be vnto them as a chajne)& which indeed are pfai; 7y6. rather foule things and do defile them , and bewray the pride and other filthines of the heart. Oh then (my brethren) why mould we,that mould be charte virgins and holy fpoufes to our Lord Iefus Chrift that hath full dearely bought vs, andthat 2Cor 11. t. profeireourfeluestobehis fpoufejwhy(Tfay)fhould we forget Rcuel 14.4. our precious ornaments , and rich attircswhicharein no (hop to be had, but in the fliop of the word of God? Therefore alfo (hould wee not moft dearely loue the word ? Certainely with- out the v\ord all other either ornaments of bodyormindeare nothing worth. All wit, all learning, all humane policie, all Other the like gifts of the minde,all chaines, and eare-rings,and
F 4 bracelets
bracelets of gold, all pearles and precious (tones, of what value foeuer doe rather defile and difgracea man than any whit a- dorne, grace or commend him. They are no better than a gold Pro. 1 1. 1». rtng %n a Smnes fnowt. htt men and women therefore, old and young, leaue their ftrange haire, their periwiggs, and other like montfrous attires, their le^abelicall paintings and vnehaft fpot- ting their faces and breads, their pargetted colouring of their ruffs, and other lynnen, and their other bcaftly tranfforming and deforming of themfelues, whereby they thinke to adorne themfelues $ ktthem (I fay ) leaue thefe things, and let them inwardly decke themfelues with the graces of the word of God. Touching the fecond point before noted, namely, that the word is the chiefe ornament of whole kingdomes, how excel- lently, how fweetly , and how divinely, yet how lamentablyj and dolefully did the wife of thineu ('the fonne oiEli) falling into trauell of childc, vponthe newes of chc taking of the Arke ( fo ought men to be arTe&ed with the loife of Gods word ) and when the pangs of death were vpon hir: how excellently,( J fay) fweetly and diuinely , yet lamentably , and dolefully , did the wife of Phine as fpeake in thaWier great extremitie : The glory is t Sam: 4. ii. departed from Ifraelf Yea but why did fliee breake forth into that fpeech? Euen firft becaufe the Arke of God was taken. l. Becaufe of her father in law and her husband, whom fhee heard to b: dead : yea that wee may fee that the taking of the Arke went neareft vnto hir and grieued her more than the death of her father in law, or of her husband, fhee repeateth the for- mer words without the latter, faying : The glory is departed from *er: i». J/'raelyfor the Arke of God it taken. By this her lamenting the loife and taking of the Arke , more than the lolfe and death of her husband or father in law, and that becaufe the glory of If- raelwas loft by the lode of the Arke, doth dice not plainly (hew that the word of God being taken from a kingdome, the glory alfo of that kingdome is departed? For wherefore did fhee twice fo vehemently fay , that the glory was departed from lfrael by the taking and Jofle of the Arke? Becaufe the Arke was a Exod.tM^. reprefentation of God, and a token of his prefence ( often in *t 40. 10. that refpeeft called by the name of God ) and had alfo the two Dent: 10. j. 'fables of his law therein. What made the Ifraelites alfo fo fa- mous, renowned, and honorable throughout the whole world, Dcit: +f j0. <tt tO be aCWUttted the onel] wife^nderjlandmg.and great people ?
was
to Gtds word. C h a *. ?, 7 j
was ltnotbccaufc they had the ordinance;, UvKJy and'mdgments of the Lord thetr Godt in refpeft whereof it is faid ( as wee haue heard) that the Lord had not dealt fo xoith any nation ? It is exprefly pf:I .- x laid fo : and what elk can the word Great in the former place di D enter onomie fignifie, but famous, renowned, honorable, glorious ; for certainely the Lord telleth then afterwards, that they were not more in number than any people, bnt thefewefl of ad ~ people. What alfo made lerufalem fo famous abouc all the Cit- ties of the world, as to be called the glory of al! the world, and Pfal. 87, ^ the beauty of the whole earth, and to haue many other glorious things fpoken of her ? was it becaufe onely of her (lately buil- dings, princely pallaces , and multitude of Towers, as alfo be- caufe of the magnificent Temple of God therein \ Doubtleirc thefe were great things, and they are not lightly part ouer, but dilieently recorded and commended in the Scripture. When nr% o the Temple alio was nothing fo glorious, as the nrlt Temple built by Salomon, yet it was fuch as the Difciples of our Sauiour pja , beholding the building thereof, did greatly admire the fame, faying to our Sauiour himfelfe, Mufler fee what manner ftones Mire: 12. i. and what building are here. Nbtwithftanding thefe were not the chiefe things wherein confifted the chiefe llatc, beauty , and glory of that Citie 5 but the word ,the ordinances,and the wor- fhip of God therein, were the thing^ that gaue that beauty and glory therevnto, and made it fo famous, and fo renowned throughout the world as it was : when thefe things were reje- cted, and with an high hand tranfgretfed , and violated by the inhabitants thereof, then it loft all the former beauty, and rc- nowne^nd was made an heape of Hones, andthedeformitie and mifery thereof was greater than euer before had been their outward beauty and happinelfe , as appeareth by the whole booke of Ieremiahs Lamentations. By thefe things therefore it is manifeft, that they regard neither their owne ornament, nor the glory of the kingdome wherein they liue,that loue not the word : and that as men refpeft either ornament of them- felues , or the glory of the kingdome whereof they are mem- bers, fo their loue (hould be enlarged towards the word. Oh how doth this concerne all great Counfcllers of Kings and Princes, and all that will be accounted deepe States-men for any kingdome or common-wealth ?
Furthermore , vnlelfc Dauidhzi fo loued the word of God, i*. Jr&.
he
74 C h a p. j • Dduids Leue
Without the he had in vaine faid, that he loued God himfelfe ; God and his loue of the word haue fo neare conjunction one with another, and fuch re- word £>:i",<j lation one to another, that no man can loue God , but hee will
not loued' a^° *oue ^ls VNOr^ 5 anc* whofoeuer loueth not the word of God , or his God, he cannot truely fay that he loueth God himfelfe. Doth neighbour, or not our Sauiourioyne together, the (hame of profe fling him- himfelfc. felfe,and profefling his word ? Doth hee not thereby mod plainly teach, that whofoeuer is afhamed to profel fa his word, Marc.8.*8. the fame is alfo afliamed to profelfcChrift himfelfe? Bcfides, whereelfe (hall we haue direction, why to loue God, and how to loue God, and how to teftirle our loue vnto him, then in the word? The loue therefore of God and of his word, are foioy- ned together, that whofoeuer loueth God,loueth alfo his word; and whofoeuer loueth not the word, loueth not God himfelfe. Would yeeknow whether yce loue God? then loue his word. Are yee afraid to be thought fuch as loue not God ? yea would you beready to rife andfpitinthefaceofhimthatfnouldfay, yee loue not God ? Oh then deceiue not your felues, but feare in like manner not to loue the word, and to entertaine any vn- kinde thought againfr. the word. A s we cannot loue God with- out the word , fo alfo can wee not loue one another : Jt is the word that teacheth vs , both to loue God, and alfo to loue one another: all other things without the word cannot teach vs true loue one towards another. Some things I grant may in fome fort teach vs to loue God, and wee are in the Scripture it felfe fet fometimes to fchoole to other creatures , to learne our duties to God, and to know his judgments, as to the 0*r, to Ifa: i. 3. the A§e , to the Storcke, to the Swallow, to the7*"/<r, and to the Icr: 8. 7. Crane : but what can thefe dumbe creatures teach vs without the word? It is the word that mull teach vs to obferuc that in thefe dumbecreatures,that may teach vs fuch things 5 as alfoto make the right vfe of fuch obferuations. The like is to be faid of our loue towards men, w hich is either not found or not con- (lant,without direction of the word,and ground from the word. Yea the like may be faid of our loue towards our felues : rorvn- lelfe wee loue the word, whereby to take direction for the loue of our felues, it cannot be that wee (liould fo loue our felues as we ought to doc. Either we (hall loue our felues more, orlelfe than we ought to doe: yeawithoutIouetotheword,and dire- ction from the word , man falleth oftentimes to degenerate
from
to Godsword. Chap. p. yr
from nature ft felfe , and contrary to nature to hare his ov\ne rlcih.For from whence harh all felfe-murdering come,but from want of loue to the word , and from want of direction in that ^ refpec'l from the word I Why doe men fo faile in loue towards themfelues, as though they be neuer fo rich and wealthy, yet to be niggardly and miferable vnto themfelues, and not to afford themfelues fuch comforts for their life as arc fit and convenient? yea as are likewife decent and comely for their place and de- gree ? Yea why doc many not Hue according to their faid (fate and degree (being notwithstanding well able foto liue) but bafelyandabiedly , without all regard of their good name, Pro?: 12.1. more to be efteemed than great riches,yea with difgrace to their EcclcH 7.1. profeffion of the word ? why ( I fay ) doe men thus bafcly liue, but becaufe they haue not loucd that part of the word , which biddeththem not fo to loue the world, and the things that are x lohrz.i*. in the world : as alfo that enioyneth them to vfe the world, as 1 Cor: 7.19. though they vfcdtt not 5 or as notabufingit ? becaufe hee that fo followeth the world,as that by the world hee is drawnefrom God, or any goodnes,doth not vie the world, but plainly abufe it. Finally, w hat is the reafon why the foolifh and w itlelle Pa- pifts,hauefo little refped of themfelues, as to whip andfeourge themfelues j or at leaf! caufe themfelues to bewhippedbyo- thers, and fometime alfo for others ? Verily it is to be afcribed to their wantof loueto the word, and direction from the word. Fordid they loue the word according to the excellencie of the word before declared, then would they neuer be fodoltifli and blockifh as to thinkeany fuch thing would further their euei la- fling faluation , or be at all acceptable to God. La ft of all, it commeth from no other fountaine but from the want of the loue of the word, that men loue themfelues no better to cternall life, neither be any whit the more carefull, diligent, and paine- full in vfing all the meanes that God hath commended for the obtayning thereof.
Finally, touching the word in 'Darned time, andforall that Jnunutr, liued in that time, and to finilh my reafons for the loue of the No afllirancc word, common to thofe times,and to thefe wherein we do now °{ Gocls ,ouc liue, let this alfo be confidered, that without this loue towards I*!-1? ! c the law and word or God, neither uamd , nor any other in his wor j# time could haue, nor any in thefe times can haue any certainty and aifuranceofGods loue tow ardsthenij and therefore not of
the
7<5 C h x p . 9. Dmds Uue
the kingdome of glory in the world to come. And this follow- ethvpon the former: for if no man can loue God except hce alfo loue his word $ then no man can be allured of the loue of God towards him, without the loue of the word in him. For how can a man be allured of Gods loue towards him, that doth not himfelfe loue God ? Nothing elfe whatfoeucr without thit canalfurc him oftheloueofGod towards him. Forwhat faith Salomon of all other things ? No m.tn kniwetb either lone or ba- *' u tredbj all tb At is before them. AJl riches,all honors, all pleafures, all learning, all humane policie, all outward profperitie cannot allure Gods fauour. For haue not the reprobate all fuch things afwell as the elecft? they whom God hateth, as well as they Matt: f. a<. who God Ioueth?It is not only laid that the Sun fhinethvpon the euill as well as vpon the good ; and that the rainc falleth on the vniuft, as well as on the iuft ; but alfo that God maketh the funne fo to (hine, and the raine fo to fall. So it is to be faid of all other outward bleflings : they are all giuenby the Lord to all forts ; to bad as well a s to good. The like is to be faid of all kinde of humane learning : foalfo of humane policie : foalfo of a bare mentall knowledge of the word of God it felfc: yea (to ;ake one ftep further) of the very outward pra <5Hfe and ob- fcraation of the w ord. Are not many wicked men as learned in humane learning as any that are godly ? Are not many as great Politicians for State- matters, and managing of the great affaires of kingdomes / I pray you what great Counfellors for S a~e-bufinelle, were Achitophel and Ioabf Are not many as wicked as the mod wicked, as great Diuines for mentall know- ledge ? Was not Ind/u a great Diuine for thofe rimes , intru- ded byourSauiour, furnilhed with power to worke miracles,
Matu io. x. fent out to preach, and to worke miracles by ourSauiour him- felfe as well as the other eleuen Difciples ? Haue not many hy- pocrites in all ages, and do not many in this age out- ft rip the
Phil:;.*, elc&themfcJues in outward duties? Paul before his con verfion was fuch an exact obferucrof the Law, that touching the out- ward righteoufneife thereof he was blamelciTe: yet as none of the former had any affurance of the loue of God, foalfo had not TWbefore his faid conuerfiou. They were all voide of the loue of the word. 'Paul loued fome part thereof,/^ Lav, and was zealous thereof 5 but touching the Gofpell he hated it, he perfecuted it. All that while therefore he had not the alfurance
of
U Gods word. Chap. io.
of Gods Ioue towards him.the like is to be faid of all other. The like we haue indeed heard before the word to be Gods loue- letters vnto vs ; yet cannot the word it feJfe allure vs of Gods Joue, till it haue wrought and framed our hearts to Ioue it. Thus much for thofe reafons of Daniels Ioue towards the word; which were common to Damd and vs , and ror the which we are bound as well to Ioue the word as David was. Now itfolloweth that I adde fomewhat more of fuch reafons, as are proper oncly to vsj I meane to all Iiuing in the time of the gofpell, fince the firft commingofChriit in the fidhto this day, and that (hall Hue vnto his laft comming in the glory of his father : and in refpeel: whereof, all fuch are much more bound to Ioue the word, than zuzx David was. For the more reafons that any haue to Ioue the word , the more they are bound to Ioue it. In propounding of thefe reafons,! will be the briefer, that I may the better recompence my former pro - lixitie.
77
^ »■■
Chap. X.
Contayning three fpeciall reafons brief ely propounded, yphy the word is more to be lonednow then in Daptids time and btforc the comming of Chris!.
IN the firft place therefore of this ranke of arguments, and 28. Argu. for the 1 8 of the generall number , let vs not forget the in- l • We haue creafe of Gods Library to vs aboue that that Damd and any ^^Xat other Iiuing before Chrifts time had. Dauid had none of his Dauid had & fonnc Salomons bookes , neither any of the workesofthc Pro- much more phets, Ifaiah, Jeremiah, Szekjel, DAn'tel, Hofea, Joel, &cm and al! the Prophets before named, and all following loci, wrote fince Vanids time. Damd therefore had them not, but w e doenioy them ; yea no doubt , but that the fecond booke of Samuel ( if not theformer) both the bookes of the Kirngs, and of the (fhro- . nicies 5 as alfo the bookes of Ez,ra, Nehemiah , and Ejier were written fince Dauidt time ; and in refpeel: of all thefc, not only we , but alfo all Iiuing after Damd , and after the writing of the faid bookes, are fo mudujiore bound to Ioue the word. Be- fides theforcjaid bookes, added to the old Tcftament: fince
the
78 C ha p. io. DAtiids Lout
the time o^ David, wee haueall the bookes of the new Tefta- ment. The more bookes that a father bellowech vpon his fonne, efpecially of his owne writing, for the better testifying of his loue to his fonne, and for the better direction of his fonne, the more caufe hath fuch a fonne to make much of fuch books, and to thinke himfelfe the richer for them. Is there any man fo fooliih that hee will not make more account of a thoufand pound than of an hundreth: of an hundreth flieepe and oxen (or any other fuch thing) then of twenty, efpecialJy thefe twen- ty being part of the hundreth, and all the red being as good al- fc,as the faid tv\ enty ? The fame reafon is for greater loue to the word now, then was in Davids time, becaufe we haue both the fame bookes, and alfo many more. Amm Neither hath God onely augmented our Library, and giuen 2. The wo; il vs more bookes than David had, but the bookes alfo that haue now more beene added fince are more perfpicuous and plaine, than thofc pctfpicuous were that David had. The Lord hath more plentifully and plainly reuealedhis will, in the bookes that haue beene written
mas time. K J . , . , . 1 i • * /» 1 1 n«
imcc Davids time, than nee had in the former bookes or his word. Kuery Prophet almoft wrote fo much more plainly the morcneereheliuedtothecommin^ofChrifr. The latter Pro- phets(forthe mod part) are interpreters of the Law,and of the former Prophets writings. Mod of all hath God reuealed his w ill vnto vs in the bookes ohhe New Teftament: for therefore is the Gofpell called amyflerie kept fecrtt fince the wrld began3 but now revealed, and made manifest by the Scriptures of the former
Rom: \6.16. prophets according to the commandement of the euerlafimg god made knowne to all nations for the obedience of faith. Thi^ is not to be vnderftoodof the matter of the Gofpell, either for Iewes or Gentiles, but touching the manner of Gods difpenfation. The Gofpell was from the beginning as touching the matter of it : I meane from the firfr fall of our firft Parents : and as God multiplyed his Church, fo did hee more and more declare the doclrine of the gofpell. Jn which refpecl/W/teflified, that hee tdHqht no other things than thefe which THofes and the Prophets had
Rom: 1.2. faid pjould come. And againe,that the Go spell had beene promifed
before by the Prophets in the holy Scriptures, Peter alfo affirmeth
the fame thing, faying that thofc things which the Prophets before
' had fearched and inquired > and by &^rcuclation found concerning
t he fnfferings ofChrifi and the glory that fhovld follow , were now
/hewed
pkj.f.
to Gods ward. Cm A p. 10* 70
fijewed by them that preached the Gofyell by the Holy GhoJL N ot- withfianding though the faid matter of the GoipclJ , v\erc be* fore taught , yet it ib in thefe daics (ince the ccmning of Chrilt more plainely reuealcd : and therefore Paul (peaking againc or' the faid mytleiic of the golpell, doth not deny absolutely that it had bcenemadeknov nc in Jormera^es, but only, that it had not beencfo m^lde kpowne vnto the fonnes of men in fonper n tqes, as it is now readied vnto the Apofll. s and prophets. \w the fame manner he writeth to the (fobffians and to 7 imotkie : yea c , ' doubtlelle many things that Dautd himielfe and other Pro- zTim: V,<o. phecs wrote concerning Chrilt and his kingdome, were not fo well vnderllood by Dautd and thofe Prophets, as now they arc mademanifettby the Apoltles: yea and by other finee e and indullrious Ministers of the gofpell in thele times from the wri- tings of the Apollles. Therefore \°cter in the place before al- leagcd, faith that it had beene reuealed vnto the Prophets after all their fearch and inquiriejthat not vnto themfolues but to vsihty pjold minifies the things nowfocwed & preached: which is not (o to be vnderllood, as though the Prophets had had no vnderfran- ding of the things they wrote of Chi ill, but onelv that they did not fo fully vnderltand them as now they are vnderllood : yea I may yet fay more, that the Apollles themfelues, both whiles Chrift liued with them, and alio long after his r efurreel ion, did not vnderlland many points of the gofpell, in fo plaine a man- ner as they are now reuealed and made manifeft. For firfl of all, at the afcenfion of Chriil, though hee had before taught them many things of his kingdome, and though he had opened a& 7. ,. their vndcrftandinqs that they might vnder (land the Scriptures : yet Luc: 24 4?. how were they to feeke touching tho nature of his kingdomc ? for did they not fay vnto him, Lordw^t then now at this time re- A3: 1.6. flore the kingdomc te I [rat i? How long alio afrerthis it was ere P^r vnderllood either the abrogation of the Law for difrin- clion of meates, or the point of calling the Gem iles, that hillo- roe ' I014' rie of Cornelius llieweth \ and yet how many thing- had been and chap. written thereof, by all the Prophets in former times ? how u.i. plainely aifo had our Sauiour giuen all his Apollles cemmifii- on, power, authoritie and conrtmandementj to preach the Gof- att; l8l9« pell to all nations as well to the Gent'ies as to the Jew es ?
In consideration of the picmiiles our Sauiour faith to his .. Difciples, Hieffed are your eyes for they fie, ar.djotsr cares for they ' *\ '
he are :
8o C h a p. I o. Daniels Lone
kcare : Tor verily 1 fajvnto yo», that many Prophets ( Luke alfo Luc: 10.14. putteth in Kings andrighteoiu men) haue desired to fee thofe things which yee fee, and haue not feene them, And to heare thofe things which you he arc and have not heard them : that is, in fuch plaine and pcrfpicuous manner as now they are declared and reuea- Icd. Doth not our Sauiour in thefe words teach a great priui- ledge of thefe times vndertheGofpell, aboue the times vnder the Law, bothfor feeing and alfo for hearing thofe things, that were not then to be fo feen and heard^as now they may be ? la thisrefpect therefore is not the word of God now more wor- thy oHoue , or worthy of more loue than it was in the time of The whole jyatitd ? True indeed, I might before haue pleaded, as a gene- perfpicuoui ra^ argument for commendation of the word generally , and for prouocation of our loue therevnto, the general! perfpicuitie of the Scriptures, and the rather becaufe the Papifts do charge them with obfeuritie, and to be therfore dangerous to the com- mon people to read, therby the more to detaine and hold them in blindneife and ignorance, that fo they may not fee their own mifery by their wofull fubiedion and flauilhthraldometothe Popifh Clergie. But Salomon bringeth in wifdome directly Prov: 8,9. confuting this their diuclifli affertion, and faying, that ad her words are plaine to them that will vnder ft and, and flratght to them^ that would finde knowledge ; and if weconliderfomeotherofthe former commendations of the word, how can it be otherwife? For how can the word giue wifdome to the fimple, how can it reioyce the heart,howcan it inlighten the eyes, how can it be fweeter than the hony and the hony- combe, if it beobfeure, hard, and darke? Can obfeure things make fuch as be fimple to be wife ? Is there any ioy in things that are hard and difficult? Can things that be darke enlighten the eyes .' Is there any de- light or fweetnelfe in fuch things I nayratherthey grieuethe heart,and make men not to be pleafed with thefe things that are inthemfelues pleafant. Moreouer how can that that is fo ob- feure, difficult, and darke, as the Papifts makethe Scriptures to be : how ( I fay ) can it be profitable to teach, to improuefo corrett, And to inftrull; m riohteoufnefie jhat the man of God may be abfolute, being made perfect to euery ^ood worke ? Notwithstanding the former perfpicuitie of the Scripture was nothing in refpeel of the prelent perfpicuitie of the Gofpell, by writing the fame things in plainer words; and more familiarly ? and by abroga- tion
to Gods word. Chkt.IoI $ t
tion of all the former types and figures, whereby the doftrinc or the word was not a little in former times obfeured and dark- ncd. The word before was * light and a lant home (as before wee luue heard ) but dimmeand darkc in refpect of that thatnowic b. Ic was as the light ofafmaJl candle, in refpeel of a great ©ne> or of a torch: as thefghtof a darrein rcfpecl of the light of the Sunne. Yea but Peter faith, that in the writings of Paul there W ere fome things hard to be vnderftood, the which the vnlear- Z ' *' X -
i and vnftablc doc ycrvcrt &c. I grant it. But what though fome fhings in P^/ writings were hard to be vnder flood, yet the fame may be and are plaine in other places , and by confe- rence of fuch places may eafily be vnderftood. Againe,thc Apodle Peter is to be obferucd to (zy feme things ,not feme words. The matters indeed of the Scriptures may well be called hard> efpecially in refpe&of fleftiand blood , that cannot vnderrtand the lead myfterici of faluation , without the reuelation of the Mattt &*7» fpirit of Gjd : yet the matters that are io hard are penned and lCor;1«I4* written m as plaine a manner and in as plaine words as fuch matters can be written. B cfides^that that is obfeure in one place, is plaine in ano;her : and God would haue fome things, to be the more obfeurely and darkly written, that men might cart off all fluggifhneffe, and take the more paines in reading of the vScriptures,andin comparing Scriptures with Scriptures, and in) prayers and fupplications to God for the opening of the Scrip- tures rntothem : yeatheLordwouidalfohaueitfotobe, the better thereby to maintaine the edimation of the Scriprures, becaufe commonly through the corruption of man,the plainer things are, the more balely they are efteemed. Hereby alfo the Lord would repreflTe the pride and infolencie of memand make all men the more to acknowledge the wcaknelTe of their owne capacitie, and the great wifdome of God, and thcexcellencieof hisv\ord. Finally, though fome things in the former refpecls be hard to be vnderftood, yet all things necellarie vnto Valua- tion in one place or other, efpecially in the gofpell are plaine and eafie.
Let vs further confider,that as by the greater perfpicuitie and 30. ^mim] plaincnes of the Gofpell before fpoken of, God hath made his 5. The w>ni word more plaine and eafie to ourvnderftanding than before it n9w.mof.fc^ was-,fo he hath otherwifealfo made it more eafie for our praclife j^jjjj" *|V and obedience thereof. For hath not the Lord now abrogated
G and
$2 C h a p. io. Dmds L0ue
and taken away all the CeremomaJI Law, for offring of mani- fold and chargeable facrifices, of fheepe, lambes, oxen, goates, kidds, and the like, both necelfarily impofed by the faid Law* and alfo permitted to be voluntarily vo.\ed, and yetafterfuch vowes made, to be alfo of dutie performed ? Hath hee not by abrogation of the faid Law eafed vs of many wafhings , purg- ings, and clean fings, as likewife of obferuation of daies, (the Lords day onely excepted ) and of all fuch tedious iourneyes to onefpeciall placets he required to be taken by all the males thrice euery yearevntolerufalem, how farrefoeuer they dwelt from Ierufalem I What a fweet and gracious libertie hath the fame abrogation of the faid Law brought vntovs in our appa- rell withoutreftraint of any touching the matter therof ? as alfo in our dyet, not now forbidding any kinde either of fifh , or of fowles,or of beads, but giuing vsleat'e to eat any thing good and wholefomc ? May not a poore Chriftian, lew, or Gentile lawfully eat of many things in thefe daies, whereof Salomon in all his glory might not eat without finneagainft God f All fwines fleili howfoeuervfed, either as bacon, or porke, or brawne, and the fuckings piggs, were vnlawfull for any lew to eat of. So alfo all blood,with all the fat of any thingtthat was Leu: $. 17, to befacrificedtoGod,asof beeue?,(heepe,and goates. So like- ly7 x\ Sec wifewere many Fowles,as the Heron, the Lapwing &c and ' beafts, as Hares, Conies, and diuers other now accounted dain- tie; fo were many kindes of fifties: of all thefe the poore Chri. ftian may now eat without any fi nne, whereof the greateft Kings among the Israelites might not eat. Is not this a great priuiledgeby theword.? If a man now in the time of any iick- nelTe, and in refpecl of his faid ficknes by the Phyfitian be 1 e- ftrained but a while from fome meat, which before he much de- lighted in, what a bondage doth he thinke this to be ? how glad alfo is fuchaone,when hauing recouered health, hce may vfe his former libertie without danger ? Hereby wee may fee how great a bondage, the former perpetuall reftraintwas from fo many things as were till the comming of Chri ft forbidden. How great then in all the former refpecls was the burthen of the whole Ceremoniall Law ? fo greatthat Peter faith, neither Aft': I $. I o. they nor their fathers were able to bedrc it. The heauier this bur- then was, the more fweet and acceptable is now our contrary libertie? howcanwe therefore fufficientlylouethat word that
doth
u Gods mrd. C H A >. \o\ 8f
doth now difcharge v$ of all the former impontioas f
Neither is the word eafier now then in former rimes, for vn- The word demanding, and for practice in the former refpects onely, but novvmoi;c alfo becaufe it is more plentifully and powerfully accompanied "crftandlnn & now with the holy Ghoft,both for the better enlightning of our for pra&ifc mindes, with more knowledge ofthewill ofGod, and alfo for then before, the better enclining of our hearts and whole man totheobfer- b?' tllcr7,orc H uationand doing thereof : for this the Lord before p'omifed, ^^"^jj*11 that all the true children of the Church (hould be taught of God: working yea, this is aprincipall article of the new couenant, that God the Holy would put hu Law in their inward parts, and write tttn their hearts, Gholt there. and that they /hould no more teach every man his neighbour 3andeuery I™ ' m.xn his brother, frying, know jee the Lord, becaufe they pjould all kr.ti!«", 34, know the Lord from the leafi oft him to the great eft of them, faith the Lord : our Sauior alfo doth alledge & apply to the like purpofe, the former of thofe two teftimomes. lohn alfo telleth them to who he wrote,that they needed net that any man Jhouldteac h them, Ioh.644. but as the annoynttng (that is, the holy Ghoft) which they had recei- I«wh.*.s7. tied, andwhich dwelt in them, fiotrfdtcach t hem of aH things. Taul alfo feemeth notobfeurely to allude to the former teftimony of Jfaiah, when hee commendct h the Thelfalonians, for not nee- ding to be writvnto of brciherly lone, becaufe they were taught ^"iThefl^.p.io Cjod to louc one another, csre. and this doth the Apoftle infinuate, when he faith, that ihz grace ofCjod bringing falu at ion vnto aHmen TiWil 1.11. (that is, the Go(pe\\)teachethvstodeny all vngod/inejfc and worldly lufts,and to liuefoberly (or wifely )righteoufly and godly in this prefent world. For the matter of this teaching heere Ipoken of, beeing the fome of the Law, it muft needes be that he fpeaketh of ano- ther manner of teaching, then the Law itfelfe afTordeth,euen of fuch a teaching as is futable to the former glorious and lightfom breaking forth of the Gofpell^ before (ignihed by the word; ap- pearing t viz* notofabareimpcratiue, and commanding, and outward teaching alone : but of an effecliue, and powerrull,and inward tcaching/uch as whereby the party taughtjwas enabled tovnderftand, embrace, and to doe the things that were out- wardly taught :from hence is that ample companion of the A- ;)oit!e,betwecnethe J. aw and the Gofpellinthefctearmes, that he and other or the Apoftle* were Minifters of the new Teflament, z q cr , ^ not oft he Letter, but oft he Spirit : becaufe the Letter letlleth,bnt the Spirit gmcth tlfe% Andagaine, that iftheadmimftration of death,
G 1 written
84 C h a p. 1 1. Ddmds Lm
vrrittenwitb letters, Mndinfranen in ft ones wereflorioui ; fo as the children of Ifrae I could not behold thefaceofMoicsfor the olorie of his countenance , which glory & dine away 1 how fhoptld not the mini* firation of the Spirit be more ghriom ? For if the mimft ration of con* demnationwere glorious, much more doth theminvftrationof riahte^ cufnetfe exceed in glory. All this great and ample comparlfon be- twixt the olde Teftament and the new, in fuch variety of words is from the more powerfull working of the holy Ghoft,with,and jn the new,then wirh and in the olde. This feemeth alfo in part to be the meaning of P^*r,when fpeaking of preaching the Go- fpell,andthatbyafecretoppofition to the former minifteryof the Prophets, he faith that they that preached the GofpelJ^rr^ chedthejam: by the holy Ghoft fent downefromheanen. All this is i.Pct.x.12,. butcomparatiuelyto be vnderftood, not as denying the word in former times to haue been accompanied with theholyGhoft, bat only as auouching the minifrerie of the word, in thefe daies to bee more plentifully and powerfully accompanied with the holy Ghoft then the word was in former times, viz,* before the commingof Chrift:The word therefore bcingnow fo erTecluall by the former promifeof God in that behalfe, aboue that that it was in thofe former ages,who will not,or at leaft,who ought not the more to regard it ? Meats and phyficke, and other the like things, areefteemed the more, as they are morecffeduall in working that for whichthey are taken. Shall wee not then in iikemannerand much more regard theword according to the more effcftuall working thereof, finceChrifts comminginthe flefh then before?
Chap. XI.
Containing fixe other fpeciall argument r, for ourjpeciall hue towards the word, fine e Chrifls commmingin the flcfh.
31. ^frr. >"TpO proceede yet further, the word of the Gofpcll vnder 4.Thcwordt J[ which we now liue, and whereof weeare now partakers, is f ft Crc°chC(i ^° mucn morc excellent then in former timcs,becaufe God hath by Choft communicated the fame vnto vs, by his owne and onely fonne. himtbtfe. God who infundry tim:syand in divers places, fpalre vnto the Fathers
Heb. l.i 1 by the Prophets^ hath in thefe laft dates fpolren vnto vs by his Sonne ',
'ahom
to Gods vcord* Cnlf.li. 85
whom he hath appoint edheire of all things, by whom aljo bet mads the world. Doth not this Apoftle plainely commend the excellen- cy of the Gofpell aboue t he word fpoken in former times, from the excellency of the perfon by whom it pleafed the father firft of all to reueale and communicate the fame \ doth hee not the like afterward, not oncly giuing it the title of great faluation, but alfo faying more expre(fely,/W at thefirftit began to beftoken by the Lord? So much therefore as the Sonne of God, heireofall thingi, the beginning of the brightneire of the fathers glory, th« exprelfe image of his perfon, andtheonely Redeemer and Sa- uiour of the Church, is more excellent then all, by whom the word before had been preached or w ritten(they hauing all been but hisferuants:)fo much is this Gofpell (which is therefore as well as in other rcfpecls called the wordofChrift) more excellent Colo»-3«x*« then the word that had beene before giuen to Daptid, or then all thedoclrine of the old Teflament. Is it not therforcto beloued accordingly ?
It is not alfo heere altogether to bee forgotten by how excel- lent Minifies ( I meane the Apoftles) the Gofpell (fo firft prea* j^fh^ft^ chedbyourLordhimfclfe) was afterward propagated , diuul-fticsmore ged and fprcd abroad in the world. Indeede Mofes and all the honourable other Prophets were very worthy and honourable perfons: and cI?cn tJiC ^ro? therefore God himfclfe to mooue Abimelech King of Gerar> to ^ ' refror eSar ah vnto A bra ham, vkd this argument as an argument (that he thought would much mouethat heathenifh King) that Geaio ^ Abraham was a Prophet. Now therefore (faith he) re ft ore the man hu wife, for he U a Prophet. Therefore alfo is the facred regard of the Prophets ioyned with the like regard of the Lords annoyn- ted : Touch not mine annoynted, and doe my Prophets no harme. Our pr i Sauiour alfo lamenting and bewailing the future wofull ruineof *' Ierufalem, fetteth this downe in the forefront, as the maine and principallcaufeofthefaydmoftdolefullruine,^^^^^^^/. Matthew led the Prophets , and ftoned them that had beene fent vnto hr% Notwithftanding, lohnthc Baptifth preferred before them,and yet the leasltnthe Kingdom ofheaucn\>$ fayd by Chnd himfelf, to be greater then he. What meaneth our vSauiour by the lead in the Matc.i 1. 9,\ Kingdomeofhcauen i euentheiealt Minifterof the Gofpell. How great then were the great Apoftlcs,as alfo the Euangeliils attendants vponthem further to raifevp the building of the Church, the foundation whereof they had lay ed; as alfo to v% a«
G 3 tcr
86 Chap. 1 1, Dtuids Ltuc
terthat fecdc v\hich they had planted ? Balaack thought the N.m.ii.7.15 more to preualle with Balaam, and the more to commend his meifageit felfe vnto him, by the honourable mellengers that hee fenr^and by fending the fecond time more honourabJe then the firlhime, v\hkhindeedepreuailed more with Eal.tamihca the lirft mellengers did* Is notthen the Gofpell the more to be regarded abouethe Word that D^/y/Wand other before Chrifts comming had-,in refpecl: that the Lord hath fent and conuayed it vntovsby more honourable me(fengers f Euery ambalfaoe of one King to another, and euery melfageof aSouc.aignc to any of his Subi efts ought to be fo much the better accepted, re- ceiued and embraced, by how much more honourable perfons itpleaferhthe King and Soucraigne,to employ infuch fcruices. Is there not the like rcafoninrefpeclof themelfage oFGod to vs, mo(l vnworthy^ bafe, vile and miferable creatures I jrttumt Furthermore, as the Lord promifed in the latter times, to i. The word poure out his Spirit (not vpon one nation onely, but alfo) vpon now graced all fie (b) fo that mensfonnes and daughters fbould prophefle^ and olde with greater manfliouti dreame dreamt s, young men fhouldfee vifions, and msn- D Lixids ttmt ferHants4n^ may d-feruants fbould alfo reeeiuethe Spirit plentifully, - as alfo many ' not as fprinckled, but as powred out vpon them, as well as vpon othcrwucs other: fo Peter flieweththisprophefie to hauebeene fulfilled in confiimed & t[icfe times of the Gofpell, when the Lord fent downe his Spirit s&c™0 'ntnc fiiape of- fiery tongues, by vertue whereof the Apoftles Iod 1.28.19. fpaketo diucrs nations there alfembled in the feuerall tongues Aft? 1.1.16. of the fayd nations, and fo they that neuer before had beene brought vp in any fchooles of learning, wereall furnifhedwith the knowledge of thetongues, and thereby fitted and enabled to difcharge that commiffion which before our Sauiour had gi- uen vnto them, to be executed by them, fo foone as they fhou Id C* 3X« receiuethefaid gift of tongues. Afterward alfo, how many that Acl$< lQ1^' embraced the Gofpell, were likewife partakers of the extraordi- (.19.6. nary gifts of the holy Ghoft, theaclsof the Apoftles doeplen- tifully Hiew.
Hath not the Lord alfo further graced the doctrine and word of the Gofpell, with many other figncs and wonders, that men might the more embrace the fame, and doth notthe Apoftle by Aieb.1.1 5.4. this argument aggrauatethe finneofall thofe that (liall not m that refpecl the more regard it ? yes beloued, hecioyneth the former; but one and this argument thus together :// the word
Jpoken
to Gods word. C h a r. 1 5 . 87
(poke* by Angels (that is, the Law) wasftedfafi, andeuery tr anfgr ef- fort and difobcdicncc rcceutcd aiutt recompcncc of reward) how Jiiallweefcape if vvc neglcft fogreatfamation,vUilchatthefir(l bcgannetobcfpokenbytheLord, and was confirmed vntovs by them that heard him, Godalfo bearing them v\irnelfe with ilgnes and wonders, and diucrs miracles andgiftaof the holy
Gholl.
Neither (belouedbrethren)hath the Lord by fuch figncs and i\ jtrgum. wonders, and miracles, and gifts of the holyGhoft, lo graced r.Thewoal and commended the Gofpell vnto vsabouethat, that hcehad no^rci1c(i before graced and commended the doctrine of theolde Tefta- ^\ood of menr, but he hath alfo confirmed, ratified andfealed the fame, Chrifthtm- bythegreat and broad fealeofthe Kingdome of Heauen, euen fclfc. the bloud of our Lord Iefus Chrifthimfelfe, whereas the do- ctrine of the olde Teftament was confirmed onely with the bloud of B ulls, Goats, Rammes,Lambes,Sheepc and fuch like, and that only as the blood of fuch things were types and figures of the blood of Chriit. So much therefore, as the bloud or Ie- fus Chriftis more precious then the bloud of fuch things, fo much more highly is the doctrine of the new Teftament to bee efteemed abouethe doclrine of theolde. This comparifon is the more to bee regarded, and ought the more to prouoke our Jouetothewordjbecaufe it is the cheefe doclrine that is hand- led in all the 7. and 8. and 9. chapters oftheEpiftletothe He- brewes. In refpecT: alfo of this comparifon,hefetteth forth the contempt of the Gofpell, as a farre greater (inne then the con- tempt of the old Teftament, faying : He that defpifed Mo/es Law died without mercy vnder two or three witnejfes (that is, being ac- Hcb-IO'l8«2^ cufed by two or three witne(Tes) of how much fore r pumfiment fuppofeyeeyfljallhee bee thought worthy, who hathtroddeu vnder foot the Sonne ofGody and hath counted the bloud of the Couenantywher- wtth he was fantltfied, an vnholy things and hath done dejpite to the Spirit of grace ? yea, before alfo the doctrine of the new Tefta - ment had thefeale of the blood of Chrift kt vnto it, or was con- firmed by the former gifts of the holy Ghoft, and ilgnes and wonders &c. OurSauiour fending foorth his Difciples by two and two, to prepare and make way onely for thcGofpell, fpea- keth with great vehemency, and thrcatneth a molt fearefull condemnation to all fuch as (liould not receiue them and heare their words, faying iVeri/y [fay vnto you, it/hall be more tolerable Mttuo.if:
G 4 fir
88 C h a r 1 1 . Ddttids Louc
for Sodome and Gomorrah in the day oftudgement, then for that city ; Oh then how heauiefhallthe condemnation ofthofebee, that (hall contemne the Gofpell ofChrift it felfe now confirmed as it is I
Befides all before fpokenoffuch things, as whereby God at the fir ft graced, confirmed, and fealed vnto vs the excellency of the Gofpell, abouethe excellency of the word in former times, I might alfohaue pleaded h\ that behalfe the great learning and other gifts, whereby the Lord hath in thefe late times, euen with vs now liuing, and the Ja(l age before, honoured the fayd Gofpell : as alfo the gift of printing, not vnliketo the former gift of tongues, and the which wasneuer heard of in the world, till within thefe 180. yeeres, atfuch time, as when God began to (carter the darkened of Popery, and caufed the light of the Gofpell glorioufly to breake thorow the fame. Butbecaufc I haue (hewed this in another place, to the view of all men, there- fore I will here for beare all further mention thereof. The fcope of all now fpoken by me hereof is this, that if the Lord himfelfe haue thus magnified the Gofpell, wee beware thatwee doenot nullifie or vilifie, and contemne the fame : yea, (hall we not re- gard it according to the teftimonies of Gods grace towards it f How therefore (hall wee bee able to anfwer our great oppofition to God in this behalfe f oh take heede, take heede of prouoking H , the Lord in this manner : for is it not a fearefull thing to fall
c ' °* ' into the hands oftheliuing God?
li.jirgum. In the next place forget wee not that the word now is the ac- 8. The word compliftiment of all things fliadowed out by the types and (i- tt0VV lyl*c~ gures of the Law : yea, all promifes(for the mod part)efpccially memof the touching Chrift to come, to futfer, to rife againe, and to afcend were! in the in our nature into heauen, and there to fit at the right hand of ©ldc Tcfta- his Father, and from thence to giue gifts vnto men,are now per- cent, formed. As much therfore as things part and prefent,and alrea- die done are to be preferred before things onely promifedand to come 5 and as much as the truth and body are better then ty pes,figures and Ihadowes ; fo much is the word now more ex- cellent then the word was before thecomming of Chrid. The Church in thofedaies had the promifes of things to come, and in the meanetime, types, figures and fhadowes, the better to allure them that the things then promifed, mould moft certain- ly be performed ;butwe(^/w^hauefuchaword, asiswith<-
out
to Gods word. C h a p. I r. 2f
outallfuch types, figures and (badowes, and wherein all for- mer promifesare accomplifhcd, and whereby weeenioy the truth, the fubftance and the body, no more needing any types and figures : how great then, how earned, and hovvferuent ought our loue to be towards this word ?
To parte by the communicating or the word now tovsGen- i^.Mgitm. tiles, that before did alwaies fit tndarkpefle, and who therefore are 9' c w°r^ the more to loue the prefent light folong detained from vs $ to the Angels, Let vs now for conclulion of all arguments for comendation of and defired the word, conlider this only, that the doctrine of the Gofpell by them. wch wenow inioy,is fucha word as doth not only concern men, but the w ch alfoin refpecl of men,euefor our fakes that are Ge- tils, is exrended tothebleifed & glorious Angels in heauen:For how doth theApoftle magnific his miniftene 2 euen by the end therof,namely,that to htm vrat that grace gmen to preach among the Genrtls, the vnfearch«ble richer ofChrift, & foto make all fee what the fa'lowfl;ip of the m} fiery w.iSytvhich fro the beginning of the world r u o had btn hidden m God. And what more :thatnow(ergo not before) vnto principalities and porvers in the hsaxenly places (whatelfe by ^thefe can rightly be meant, but the glorious Angels?) might bee \>;oivn eueby the church the manifold wifdom ofGodtvihzt can more plainely and excellently fet foorth the glory of the Gofpell 1 what can be faid more to magnifie it* then to fay it is not giuen only for men,tbat they might fee thefeliowfljip of the my fiery thtrof: but that alfo the holy Angels that daily attend vponGod,& be great in glory, might by the minifterieof the Church fee the va- riety of Gods wifdome andgoodne(7e,f/-s. not more towards themfelues then before,but towards the Gentiles,that euer be- fore had fat in d.trkneffe^and in the fhadow of death : and whom be- fore the general] body of the Church of the Iewe?, yea,theA- po(L'esthemfcIues long after the refurreclionof Chrifr, (as wee haue heard) neuer thought iliouldhauebeene partakers of that grace, and honoured withfuch vnfpeakablc mercy ?
Neither doth Paul only fpeake of this high point, and of our great dignirie by the Gofpell in that behalfe, but Peter alfo. For fpeaking of the things that were then reported vnto the difper- fed I ewes, by them that had preached the gofpell vnto them by the Holy Ghoft fent downe from heauen , hec addeth thefe words: rvhtch things the Angels defire to behold. What were , pct.i.n
tbofe things that the Angels defiredj and euen with great ende-
uour
£0 C ha p.i i, DauUs Lout
uour dedred to behold I namely that glory of the Church both of the Ic.ves and alio of the Gentiles, that jbmld follow the fufe* rmgs of Cbrifti'dnd the which theProphets ( before mentioned by Teter) vnderftood by reuelationof the fpirit of Chriftihac was in them, that they mould write of , not fo much for their owne benefit, as for the benefit of them thatliued in Peters time? and thatthouldliucafterward,and Oiould be partakers of thofe things thar euen then began to be preached. Thus wee fee Tanl and Peter to accord herein , that the gofpell now vouchfafed vnto vs, is that whereby is made knownevnto the Angelis in heauen, as well as vnto men in the earth, and that by the Church and Minifterie of the gofpellin the Church, the va- rietie of the wifdome of God: and that the (aid holy Angelis continually haue a longing and earneftdefire more and more to behold the varietie of Gods wifdome for the further good of the Church. Oh great, oh admirable commendation of the gofpell I Brethren, (hall not this awaken ourlouc, though it be neucr fo fleepie? yea, fliall it not reviue it towards the gofpell, though it were dead ? Alas, what then will awaken it r what then will reuiue it ? fliall fo excellent, fo holy , fo glorious , Com bletfed creatures highly regard the gofpell, and fliall not wee* poore,finfull, bafe and miferable creatures care for it ? Oh who canexprelfe this haynousimpietic,this extreame fooliflinelfe, this wofull madnes ? Yeethat are the blelfed of the Lord, I be- feech you, I befeech you, confider of thefe things. As J haue now enlarged my fpeech, in commendation generally of the word vnto all, and particularly in magnifying the gofpell vnto vs, fo labour yee to enlarge your owne hearts the more towards that word and gofpell. Yea oh that my owne heart were fo en- larged towards the word and gofpell, as thefe large, ample,true> and high commendations thereof do require. Thus much for Reafons>vvhy the word, heretofore was, and now is fo to be lo- ued, as here D/w/Wprofefledthatheloued it.
Chap.
to Gtds wtrd. Chap.u, 9 1
Chap. XII.
£ont*iyninf *n entrance into a mere large application of 'the for- mer doUrme of the cxce'dcncie of the rpord.
NOw although to euery rcafon before vfed forproofeof rhe w ord to be v\ orthy of loue, and that much more now than in ^iMtds time; although ( I lay ) to euery fuch rcafon of" the firilandof the lecond fort, I haue annexed fome fhort applica- tion, to prouoke vs to fuchloue o^thewordasthefaidreafons 1 equire 5 yet according to my former promife, let vs yet make fome further vfe of the laid point of dodrinc,then hitherto wee haue done.
Firftofall therefore, the greater commendations wee haue Thevfeouhe hitherto heard of the word, and the more worthy, that thereby r°r.mcr ao- we fee the fame to be of all loue, the more lamentable and fcare- full is the (late and condition of all thofe, that are not moued 1 . Vfe. either with any one of the former reafon^ or with all, (o to loue The fearefuil thefaid word, as it is worthy to be loued. Of thefethe Lord , c of a11
• -i l ,• , j r 1 tlut contemn
may renew that complaint that lometime nee made or the peo- t|K wol.j pie of IfracI, I haue written to her the great things of my laivfmt they Hofea 8.12. were counted as a f range thing. For alas, fay God uhat hee will , and wee from that that God hath faid;,what weecan> to fet forth the worth >. the excellence, the maiem'e;the dejrth, the benefit , the neceffitie of the word, yet fome doe account al ! thatGod or we doe fpeakein that behalfe, butas (Irangethings, and fuch as either they cannot conceiue, or fuch as do not at all belong vnto them. Therefore they are nothing moued, they (land (till and flirre not,they findc no more fauour in any thing fpoken to commend the word, than h in the white of an egge: yea fo far re are many from making that account of the word that God commandethj the word it fclfe deferueth, and our neceflitie vrgcth , that they rather defpife , contemne, andoppugneit. And indeed as Jaltobishic] to haue hated, or defpifcdZ>*63becaufe he loued her not fowell,as he loued :fy*- Ge::<? ^0,31. chel -. cuen Co may allbefaid,to hate or defpifcj andconrcmne the word, that doc not loue it as it ought to be loued. Is this a fniall trelpalle againll the diuinc Maieflie? JZfim for contem- ning
9 1 Chit, ill Dmds Lm
ning his birth-right is noted for a prophane perfon,and is thcr- Heb: 1 1. 1 (u fore propounded for an example to be taken heede of: and why is he Co noted to haue beene prophane ? becaufe he preferred a metre of pottage before it, and therefore fold it for that metfe of Genr t;. 19. portage. And when did hee fo lightly fee by, and fell his faid &c« birth-right f when hauing been all the day labouring and toy- ling in the field, hee came home at night fo wear}*, and fo hun- gry, and in fuch extremitie for want of prefentmeatto refrefh him; that hee was ready to die. This extremitie notwithftan- ding did not difpenfe with or excufe his prophanenelfe. A nd why ? becaufe hee refpected his birth-right as a prefent benefit onely, and as that that would doe him no good in this life, nor in the life to come. For (ohe hid, Beheid I am at the point to djef andrvbat profit fbalt this birth-right doe tome: as if he had faid •, If I fliould refufe the offer for my prefent refrefhingand fo die : what (hall I be the better after death by my birth-right ? Euen fo do fuch as make light account of the word jthinke ; namely, that they (hall be neuer a whit the better by it,as before I noted of the wicked in lobs time, and in the time of Malachie^xx the former 2 o commendations of the word. If therefore the flate,, of £/4«werefearefull, if hee wereaccounted prophane, for fel- ling his birth-right in fo great a neceflitie; alas, then how la- mentable is the condition of all them, and how prophane may theybe iudged that without any extremitie reieel the word and fell it euen for nothing .?yea,this is further to be confidered,c6- cerning Efau as feeming fom what to lelfen his fin,namely,thac in thoie daies, (by theiudgment of mod Diuines ) there was no word at all written, the bookes of Mops being generally held to be the moft ancient writing, and all men iudging that before then there was no word written, but that God fpake onely from hand (as it were) to hand,by vifion,by reuelation,by dreames, &c and that one receiued the word from another by tradition, as the former had receiued it by vifion or dreame&c. from God. If therefore Efan wereaccounted fo prophane for neg- lect of his birth-right, when there was no word at all written for his daily better induction, touching the worth of his birth- right, and the greatneffe of the finne in fo little regard thereof: fhall not they much more be accounted prophane, thatcon- tcmnc and defpife fo many,fo excellent, and fo heauenly books of Scripture as now wee haue? And what are prophaneper-
fons?
to Gods word. C h a p. 1 u 91
fons ? Euen fuch as the Apoflle reckoncrh amongft other v\ ic- ked one*, Uxvhffe, disobedient, crc. for the reflraintnnd punifh- x Tim: i.$. mentof whom the law is giuen. Prophaneperfon^efpecially Iiuing within the vifible Church^nd vnder the word, and other nieanes of faluation fas Efim did ) are no better than doggs that
are without with Sorce^t rs And whoremongers yand mnrdtre s.and Rcu; aa x . idoldterst&c: O fcarefu II (late therefore of all fuch. When our Sauiourfentforthhis Difciples, by preaching onely to prepare a way for that go/pell that before I commended vnto you ( as before alfo I haue looted) and v\ hich we do now cnioy, hee bid- deththem it they camzto any phccthatfiould not receine them nor he Are their words* 'be) fhotild at their departure out oft hat hovfe, Mat:i*J4,i f or cittie, (hake off the dttft ofthe'trfeetefor a tcjlimonie aatmft them :
and what he fpeakefh further with all earneftnefte, vehemence, and authoritie of their great condemnation , by comparifon with Sodom and Gomorrah, wee haue heard before. If Chrift haue fpoken it, who can vnfpeake it ? who can (lay the execu- tion of it? That iudgment of God vpon Sodom and Gomor- rah, was one of thegreatcftand mo ft extraordinary and remar- kable judgments, that cuer we read of, and therefore doubtlefte their finne was futable: otherwife God fhould haue been vn- riohtcous,in not proportioning their punilhment to their iin. Notwithftandingweieethe Lord more heauily to threaten that houfe and cittie,that ftiould not rcceiuethe ApoftIes,nor heare their preparatiuedoclrine for the gofpcll afterward to be prea- ched. And when (hall that which our Sauiour there thrcatneth be executed ? In this life, as that fire and brimftone was where- with Sodom and Gomorrha were confumed from heauen ? No : but in the day of iudgment: his meaning therefore is that Sodom and Gomorrha, notwithftanding their former great iudgment in this world, and theirgrcat fins procuring the fame, lliould not haue fo great condemnation ra the day of Judge- ments that houi-- and cittie (liould rhen haue, that ihould not receiuc,an"dheare^hc Apoftleiientvnto them, to prepare them Deimi^.ji for the gofpell afterward. Therefore alfo it foiloweth in refpeel: £? z' **' oftbeiufticeof God,fhatthe(irne offuch an houfe and cictie, &7? *&i?ji ihouldbc greater, than were the (innes of Sodom and Gomor- Ier.-ij. 14. rha 1 whereof notwithftanding there is fo frequent and often &49-'8- & mention in the fcriptnre, and by comparifon wherccf hee doth*° ,4°' 0 10 many times, ampline and aggrauate the (mnes.nd the ludg- Amos 411>
mentj
94
C h a"p.' 1 2. Emids Lout
ment, both of his owne people, as aifo of other, namely of Ba* Z:Ph* l '• by Ion, of E dom, Moab,and Ammon <5cc. The Apoftle like- Heb: 2. %. wife to the Hebrewes, from the excellencie of him * by whom God fpake in thefe laft daies( which is but one of our former arguments) exhorting the faid Hebrewes, to giue mod earneft heede to the things which they had heard , left at any time they Jhould let them yfy>,enforceth the faid exhortation of comparifon, by the great punilhment to be feared, ifthey.fhould let flip the things which they had heard. For ( faith he ) If the wordjpoken by Angells (or by mQiTQngc:s)wereftedfaFt)4niehery tranfgreffion, and dtfobedience received a ittsl recommence of reward '; how /ball we efcape if we negUHfo great faltsation, which at the firft began to be fyokfn by the Lord', and was confirmcd'by therp^ t^at heard him , Cjod himfelfe bearing them witnes with Jignes and wonders (here is ano- ther of our former arguments ) and with diners miracles and gifts of the Holy Ghoft f By thefe two onely teftimonies (without any other ) wee fee it to be a fearefull thing,not to receiue and heare them that were firft fent forth to preparemenforthegofpell; as alfo how dangerous the ftate of all thofe is ., that neglecl the great faluation that is offred vnto them by andinthegofpell. Wee haue alfo heard Efatt for a lelfe matter to be branded out for a prophane pcrfon. Is it fo ? Is it fo ? And cannot any of the former things be denied ? Woe,wo,& ten thoufand woes then fhall be vnto them (if repentance preucntnotj that doe now contcmne,fcorne,and oppugne thegofpell, and all that make any (hew of the loue thereof: Let mee fpeake to them as the Prophet (pake to fome hypocrites in his time ( oh that I could fo fpeake to their heart,that I might throughly moue them) Oh Pfal: 50,11. cottfider thisyee that for get God, left I (that is, the Lord of hofles) tear e you in peeces and there be none to deliuer joy. Did the Lord fo fpeake to feci as profelfed his word in thofe times , and that offred facrifices, but vet reformed not themfelues according vnto it? How fearefull then and terrible (lull his voice be to them that are open contemners? fcorners, mockers,fcorTers,and deridcrs of the word; as alfo malicious and fpitcfull enemies therevnto? Iwifhthem in time to thinkc of thefe things., and Pfal:9f.7,8. while it is ailed to day not to harden their heart : other wife they will conic to an ill marker in the end: they will haue but an A& 9. j. hard match : they will rinde it hard to ^ckf again/} the prick.es : Will any contend with the Lord? Surely hee (hall rinde his
match,
to Gods word. C b a p. i 2. 95
match, and more then his march : For, as if God be with vs,w e Rom 8 neede not to feare who beeagaind vs : fo if God bee againd vs, whatcomfort fhallwehaucthoughall the world fhouldbewith vs ? yea, if the Lordiliould vouchfarctofendan Angelltogoc withvs, and (as it were) to guard vs, yet (hould wee haue no moreioy (the Lord himfelfe remaining difpleafed with vs for ncglecT: of his word) then the Ifraelites had in the very like cafe, a hen for the fftc fin the Lord denied his ow nc prefence,& yet offered them thecoiftii (51 ofhis Angell, andthat with pro- Exo.t?.i.&c, fperous fucceffc agacidthe Canaanites, Amorites, Hittites,&c. Ccrtainely, ifm«T|)|^fii butferioudy thinke ofthefe things, they would quake%KRitffciHJfc, and the very haircof their head would dand vr3Tigr;«.4Wd not A&am and Eue quake, w hen ha- uing eaten the>fl5 r Bidden fruit, the Lord did but fpeake vnto them r Have wc not ncaril before of the trembling of Faltx and i.Sam.iS.io. BclJljA^ar /'yea, h»w did S#d%}fo feare, and would not aimod &c- bee comforted (and fhj£tor neglect of Gods word) when the Diueil appet^^anaTpake vnto him in thelikenelfeof Sa- mHei?yetSanllha<\ beeneagreat warriour, and would not ther- fore haue feared for a little. Bee not therefore fuch Fooles, ohyeewickedand fonnes of £*•/**#, as to thinke yourfeluesfo valiant, fodout and fo couragious, as not to feare in like man- ner. Certainely, if God doe once lay the contempt ofhis word to your charge, yee will feare and tremble as well as other before haue done. Now perhaps ye thinke y e can bind bcarcs. NowyeelaughattheDiuelJ, and at all that fpeake of him, and hclaughethatyou,thathehath fo fettered you : But 6 fooles, 6 mad-men,6 wretched men, when God diall but giue you a fight of your great finne againd his glorious Gofpel), then will yee tell me another tale : then yee will ling another fong. Sing ? apoorcfong, a dolefull fong: yea, yee will howle and cry, and gnafh with your teeth, wilhing yee had fome bench- hole to creepeinto, and that the hils would fall vpon you and couer you : yea, then yee vviil bee ready to hang your felues,as before wc heard Ac htt9flocl and ituUt to haue done.
Now asthc date of all contemners of the word are very dan* The dangc- gerous, fo mod dangerous, mod fearcfull is the date of obdi- r<?"s. ftatc °f natePapids,that pretending themfelues tobetheonely Catho- ^fc™ likes and religious men in the world, doe yet mod wickedly contemne, and malicioufiy perfecute that word that is the mo- ther
o<5 Chap.ii. DauUs Lota
ther of all religion. As the deafe adder ftoppetb her tare , dfidwiH ^ ' ' ' not he are the vsyce of the charmer be he nenerfo expert in charming: fo thsfe obftinate and wilfull Papifts will not hcare the word , be it neuer To learnedly, fincerely and powerfully preached. Yea, the better the fame is preached, theleife doe they loue it, the more doe they loath it. Who can ex^reffethe danger wherein thefe ftand ? T, , Neither is their ftate good, that \jpon ottar quarrels with-
ofchcStpara- draw themfelues from the word, hccaqftth|^ nay nothauethe afts. fame in all refpecls as they would ; yea, hKcaufc they cannot
haue other things with the word, thzztyigjjf$*dQc deiire. For do not fome of thefe by this meahMidlfrir b*£ome(inamaner) plaine AtheillsMoe they not fall into afffowfentfle anulicenti- oufnelfeoflife £ doenot other oftheni flTr-'i *i%lnabaptifme> and there fticke faft ? doe not other falf' to cheating and coofe- ning of their neighbors; borro^*>^& nem* reftoring, buying and neuer paying : and fo thinking arf*<tanqweJI gotten, that is any wayes gotten : yet of all thefe^e\y8lj8tiiitill bchinde. The more therefore yee fee the wofulf condition* of fuch men, both that regard notthe word, and alfo thf c contemne it,fcorne icandoppugneitjthemore doe yee cake* heede of being com- panions with them in thefe finnes,left ilfo ye partake with them in their iudgements. Whatiudgemcnts f Such as often befell thelfraelites,efpecially the Iewes in their Babyloniancaptiuity, and afterward by Antiochut and the Romans : and fuch as is yet vpon themieuen at this prefent for a while,whereby they are no better then vagabonds vpon the earth,& the mod contemptible odious people of all other,till the time of their refrefhing come, accordingto themanifold,gracious,& rich promifes of God,for their reftoring and renewingrSuch alfo as at thefe daycs,is vpon many of thofe Greekc Churches, that in the ApofHes times were moft famous and renowned : and fuch as before we heard (and much worfe) (hall be of Sodome and Gomorrha, euen in the day iudgement : And final]y,fuch as is after threatncd,once and long fince prepared, and fhall ccrtainely (ere it be long) bee fully executed upon that bloody and adulterous citie of Rome, aud vpon all obftinatcPapifts before mentioned,and other that will not come out of her. For fliall not their citie be burnt with fire? fliaJIitnotbevtterly defolatcd and ruinated, neuer to bee any more inhabited I
Cha?,
to Gods WCrd. C H A f. i ^. yy
Chat. XIII.
Containing afccondvfe of the former doflrine.
BV t is this enough ? viz,.to take heede onely of thefe finnes, and not to be contemners, defpifers, fcornersand haters of the word? This rightly confidered is indeede enough, becaufe hethatloueth notthevvord according to theworth(as before weheard, that Iakoi? wa^faydtohate Leah in thatheloued her not as he fhould haue done) euen heehateth it, defpifeth it and fcorneth it. For, Heboid (faith the Prophet Ieremiah)the word of "lcr. 6. io. the Lord is a reproach vnto them. Why fo ? How docft thou proue this leremtah? Hecaufe they haue no delight in it. This then is the rcafon of the holy Gho(t:Shall we thinke lightly of it ? As # there is no mcane betwixt loue and hatred of the brethren, nei- ijoh.i.^.io; ther betwixt an euill and good tree, and betwixt euill and good fruite : For either mahethe tree good and the fruit good (faith our Matth.' 11.33^ Sauiour) or the tree euill andthefiuit cuiUx As (I (ay) there is no ineane betwixt thefe, fo is there no meane in the fight of God, betwixt the loue of the word and the hatred of the word. As he that is not with Chrifi is againfi him So he that loueth not the word Matth. x %. y*, may truely be fayd to hate it. All loue and hatred are not alike, but there arc degrees both ofloue and alfo of hatred : notwith- standing he that loueth nor,certaineIy hateth that, or him, that he loueth not. As he that efleemeth not golde as golde,may be faidtodefpifeit : andasheethathonorethnot a King as a King (knowing him to be a K ing) doth contemne him : fo he that lo- ueth not the word, as it is worthy, is to bee accounted as an cne- mievntoit. What then / Oiall I (lay heerc / Oiall I content my felfe with that onely before faid ? not fo : For then fliould I leaue the matter and you fomew hat rawly.
To make therefore fome further vfi of the former doctrine, 4. Vfel and of all the former arguments/* hereby the dignity jthe excel- T© loue the Iency, the benefit andneceffity of the word for vs, hathbeene Word a"«r- layd foonh before vs.- LabourrlabourJ befeech you with your r-.iiJJL IrS
r 1 1 r f « 1 1 r 1 rccuency ot it,
leluc?, not onely to iupprelleall contempt and bale regard of rhe word in you, together with all enmitie again (1 ir, but alfo to prouokcyour felu^s to fuch loue of the word, as the former
H commenda-
^8 C h a p. 1 3« DdHirfs L&ue
commendations thereof doe require, and as before yee hauc
heard, bytheobferuationofthe fcucrall words, Dauid tohzuz
had towards it : yea,fo much the moreprouoke your felues to
f a greater loue of it, by how much more caufe yee haue to loue
The points of .£ nQW) ^n euer d^*^ or any other before thecommine of
our loue to , ,n , , * o
the Word. Chnlthad.
i# i. Loue yee therfore the whole word ofGod, and not fomc
part of it onely. Zt i. Loue it your felues, and commend it not to the loue only
of other. jj 3. Loue it conftantly, and not onely for a time. «
4, 4. Loue it vnfainedly, and fo as yee may bee able boldly and
truely to call God himfelfe to witneire of your loue.
^ 5. Loue it fo earneftly, that yee may bee, as it were, ficke of
loue towards it, and not able in any words to exprelfe your faid
loue.
$# 6, Loue it aboueall other things,and fo,that all other things
inrefpect ofit,may be odious andloathfome vntoyou.
The whole Touching our loue of the whole word of God, if yee loue
word to be one part aright, and as it is the word of God, then yee cannot
loticd. but loue the other alfo : becaufeeuery partis of God, as well as
one : and heereby yee (hall the better know whether ye loue any
part aright or no. For, as if wee loue one of Gods children,and
not another that is the childeofGod as well as the other, yee
may well fufpe&your loue of that one not to be right, and that
yee doe not loue him becaufe hee is the childe of God, butia
fome other refpecT: :fo if yee loue one partoftheword andnot
the other, yee may well feareyour loue of that one, not to bee
found, and becaufe it is the word of God, but in fome other re-
fpecl, namely, in refpecl of the excellent hiftone, the eloquent
R\lc andphrafe, thedeepe and profound matter thereof, and
fuchlike.
How the cere- You will fay, that the ceremonial! Law is wholly aboliflicd,
moniallLaw an(J what therefore haue wee to doe with it? yet loue it,becaufe
isn«wto * therby your may fee your large and fweet liberty by theGofpelL
Loue it,that yee may therby vnderftand how all things therin,
and thereby were prefigured of Chrift: Loue it, that yee may
the better fee what Chrift hath done for you, and how fully hee
hath accomplished all things thereby fignified. Loueir, that
^ yee may bee the better perfwaded that Chrift was that Mef-
^- . . Gas
IC-
U Cods rtdtd. C n A p. 1 3. pp
fiasand Sauiourtbat Godhadpromifed from the bcginning3 and that the types and figures of theLaw did before hand dc fenbe, and (hew to be comming, and that y ce may not with the lewes looke forany other. Loueit, that yee may the betterfee both the difference, and alfo the harmony of the olde and new Teftarnent, andhowiuftand true God is in all his fayings and
doings.
Amongft other parts of the word, labour to Ioue the com- ThemortJl
manding part thereof, fo mall yee better approue to yourfelues comsian^ and to other, that yee doe rightly louc the whole word : Wefted jJJJJTj. t0 ri the man that feareth the Lord ', anddelighteth greatly in his com- pfcLmj. mandemsnts. It is an eafie matter to delight in the hiftory of the word, in the eloquent flileof it, in the profound mattefrof it, fuchas is alwayes deeper then any man can found to thebot- toinc ; fo alfo in the promifes therof, & in fuch fentences, as dc* clare the power,the maie(tie,the wifdome,the mercy and good- nes of God ; but the difficulty is to delight in Gods commande- ments ftiji in force. Flefh and blood cannot brooke that : it fhrinketh and (as it were) (hucketh and repinethto heare of it. It can well endure to command : but to bee commanded, efpe- cially fuch things as are contrarievntoir, or notpleafing, and that alfo under penaltie : oh this goeth hard : itpeircethtothe very heart. Hard efpecially is it with them that haue authoritie ouer other : power to command other : fuch will bee ready to fay with Pharaoh in the pride of heart, Who is the Lord that I {honld obey his voyce f I know not the Lord : and what hath heeto E*od.f.», doe to command me i O therefore beloued, labour, labour c- uenwith tooth andnaile, to bring your hearts to the loue of Gods commandements, how contrary foeuer in your owne iudgements to reafon, to your owne difpofition,to your bene- fit-. Ifyceloue not the commandements of God, itisa plainc argument, that yeelouenotthe word at all, nor any one part thereof, as yee ought to doe : Ifyeedoeindeedeandin truth louc the commandements of God, and bee glad thathee doth employ you in any feruice (as well yee may be, in refped of the great honour and other benefits thereof before declared) then may yee the more comfortably allure yourfelues thatyee loue therelt of the word. As yee are to loue all Gods commande- ments, (o efpecially loue them that doe moftof all conceme yourfelues : yea; loue fuch commandements motr, as feeme
H i moft
t a* C h a r ~. i f' D^/ah Zm<?
Such com- mofl didaftfull vnto you. Such certainely are mod necetfane mandcmcnu mod wholefome, mod profitable for you. The bed phy (kite t0 j C ?oft!°" is ofcen-times mod dillallfull, and vnpleafant euen to the natu- 2o moft con! rail man. As the more alfo any thing pleafeth our nature, the ccmevs, and more dangerous,the more hurtfujlit is: fo the more diitaltfull be naturally and vnpleafant any thing is to our nature,the more wholefome, moflvnfattory tfe more profitable it is to be accounted for the life to come, tnto vs. Ournaturc (fuch as now it is corrupted,(ince the falland by the fall of our firil parents) neuerdelireth that which is good: it wholy inclineth to that that is eui 11. Be wife therefore ( my good brethren ) and make mod of fuch cemmandements , 4$ your flefli and blood do moll diflike. The Judicial}- Neither loueyeeonely the moral! commandemenrsof God, cemmande- but alfo the iudiciall, as the which che Lord hath giucn , both mems to be the better to rcftraine you an J yours from rranfgrefTion of the loued. niorall , and from the puniflimen: belonging to fuch tranfgref-
fion: and alfo to be a rule and a ground of all iutliceand ofall lawesj both for whole kingdomes, and alfo for Citties and par- ticular families ; wherin likewife yee may the better behold the The threat- admirable wifdome and iulliceof God. Yea beloued,loue yee nmgs of God a^*° che threatnings of God, as meanes ordeyned by him , not to be loued. onely to keepe the wicked infome awe, but alfo the very bed, yea to keep the very bed from feeling the things that are threat- ned; there being none fo in this life regenerated, or fandified, and (as it were ) made fpirit, but that there remaineth fome flefli in them 3 ready alwaies to breake out,and fo to plucke the iudg- Gal: <. 17. ments threatned vpon themfclues : For thtfleft fafleth cent inn- x.Pet: 2. 1 1. ally Against the jpirit, and the Infls thereof fight againfl the fo file : ~ « an i the law thereof in our members > warring againfi the law t hat U
tnourmmdeyand bringing vt into captiuirie to the law of finne , the ver: 19. which is in oar members ; maketh vs not only not to do the pood that we would,hnt alfo to do the euill that we would not. In refpeft here- of, the commutations and threatnings of God, are necelfarie Philn.ii. forthe mod godly, to worke out their faluation with fearc and trembling, and fo in a continual holy fear ey to pajfe their time offo~ ionrning here , and daily to clenfe thcmfelues from all fjtthinefe of the iCor: 7.1. flefb an(t fpifif) and in feare to make perfefi their holmeffe. By the threatnings alfo of God, the hell children of God may fee the wofull (late of all that line in their finncs, thereby the more to prouokc thcmfelues^ both to all humble thankfiilnelleto God,
for.
to Gods word. Cha ?.x^. jot
for deliuering them from the judgments foihreatned,and alfo
to more earned prayers for keeping themfelues from the faid
judgments, and from the imnes v\ hereto they be threatned:
and for the conuerlion of fuch as efpecially belong^vntothem -,
doe yet goe on in their euiJl waies without any coniideration of
the perills belonging vnto them: yea not onely for fuch fofpe-
cially belonging to themfelues, but alfo for all other in the fame
ftate , that haue not yet fallen into that finne, that is not to be ' Ioh: S* 1*'
prayed for. If thefe parts of the word are to be loued; much
more the promifes and all fuch things as tend to our comfort
( and yet not onely to our comfort, but alfo to the keeping of ^ c
vs from finne, and to the furthering ofourfanclifkation) yea, jpct:' ' '
let thefe be loued in the fecond place, and after yee haue made
the fecond vfe of the word. For then indeed,thcy do efpecially
belong vnto you ; then yee may mod boldly, moll truly, and
moftfafcly apply them to your [dues.
As the whole word mull thus be loued, fo fee that yee your 2> Vol** felucs doe indeed loue ir. Thinke not that it is loue enough to The word t« commend ic onely to the loue of other : though we commend it lo»cd of our ncuer fo much to the loue of other, yet if our feluesdoenot fc*uc,« loue it, all our commendations of it (hall doe vs no good : yea the more we commend it to other^and the more arguments that wee are able to fhew for commendation of it, and why other fhould loue it, the greater fliall our linne beifweloueitnotour felues,the more inexcufable fliall wc make our (clues : yea the greater Judgement and condemnation ihall wee heapetoour felucs. It is not in this matter as it is in fome things concerning this life. There are fome things of this life,which we may com- mend to other, and yet neede not vfe them our fellies : atleail fo to vfe them, as we commend them to be vfed by other : yea the which wc cannot fo vfe, though w ce w ould 5 yea which v\ ce may not fo vfe, without tranfgrci!iop. '. f Gods law, and breach of the law of the land w herein w e doe hue. A man may com- mend many things to be eaten Bnddruri&Cii by others , and fo by commendation and felling of chem to others, he may make benefit to himfelfe -, the which things notwithstanding he can- not cat or drinke himfelfe without danger, in relpecl of fome iecrct antipaihie, betwixt his nature, and the nature of fuch thingSyVN hereof neither himfclfe nor any other (at lenft nor ma- ny other) are able to giue any iulfiucnt reafon. Such arc
H 3 chcefc,
Xo i C h a r i £ Dattids Loue
cheefc, and diners other kindes of meats , fo alfo wine and beere, and all ocher kindes of drinke but water. Some doe fo abhorre cheefe,and fome other msates,( and yet they can giue no reafon thereof ) that if a man would giue them athoufand pounds in the finelt gold, they could not eat the weight of a twelue pence peece , yea though fecretly grated into their broth or milkc,without any danger of their life. Some cannot for any thing drinke w ine or beere without the like danger : yea I hauc heard of fome that cculd not endure either the light or the fa- uour, or the feeling of the f\eet and pleafantrofe,without great prejudice to thsmfelues, yet might fuch peifons commend fuch toothers,and refraine from them themfelucsjwithout any finneagainft God, or iult offence againft any man : yea it were finnein fuch pcrfons againQ God and againft men , cfpecially againft fuch as to v\hom they are fpecialiy obliged , to vfe fuch things themfelucs to their ownc danger, in fuch manner as they commend them to be vfed by other. Some things alfo arc whclfome for fome, that to fome other of ji different conrtitu- tion or body, are little better than poyfon. Jn like foit, men may commend rich and fumptuous plate , pearles, and other lew els •> as alfo cloth of gold, veluets,fattins, damafkes, and di- uers other fuch things,to be vfed & v\ orne by other, which not- withltandingthemfelues,neither need, nor may lawfully fo vfe, either in refpecT of their abilitie,or at lead of their callings. But there is no fuch thing to be feared of the word of God generally con lidered,becaufe the fame is generally necelfarie for all men, and worthy the loue of all men, Notwithllanding touching the jrraclife of fome particular precepts, the fame may be com- mended to other , which yet are not to be praclifed by them
i 0*0:19.8. that commend the fame. Jchojbopbat appointed Lemtes & Priefis for the wdgment of the Lord, and for controversies ; rhat is, to teach rhe people to deale in facrifices,to iudge of matters belonging to their office, and to performe other things appertayning to their callings, and hee charged them to be faithfull &c. which things notwithfranding himfelfe neither did,, neither might
aChro- 19.5. meddle wirhall. The like did Hc<,ekjah and lofuth. The fame
& 31.1.1c 3*. ought all Kings and Princes in thefe daiestodoc, becaufcthis J>1- is the end, why they arc fo aduanccd 5 cuen that their people
2 Tim- 1,1. vnderthem may notonely lead a peaceable life ( in refpe<ftor all forrainc enemies,,) nor quitt (amongftthemfelues) but alfo/* all
godlinijfe
V io Qcds word* C h a p. i 4. 103
godlmeffe andhoneflie. They may and ought to cnioyneall mi« ciifters of the word to preach diligently and fincerely, as alfo to adminifter the Sacraments &x : and yet themfelues are no more now to deale with fuch things in their owne pcrfons, then V^ziah King of Iuda might meddle with burning of incenfe: *Chr:i6 17, So minifters of the word may and ought to teach the Ciuill xJl
Magiftrates their duties, which notwithstanding doe no more belong vnto them, than the duties of their callings, doe belong to theCiuiJl Magiftrate.
Chap. XIV.
Trtceeding further into the application of the former doftrine, and /hewing that we are to lone it both conflantfy , and alfo vnfeignedly,
MOreouer, as yee mud thus loueit your felues, andnot The*. point. commend itonely to the loue of other •, fo yee mud alfo The word to loue it conftantly, not by fitts or brunts ( as if your loue were bc l©"^ coa- thefittof a burning Ague) noratthefirftonely (as children ftamIX' loue things giuen vnto them ) nor in time of profperitie onely, and when yee gaine the things of this life by the loue and pro- feffion of it, but continually and euen in aducrfitie, and when yee are perfecuted for ir.
Dauid fas hath beene before noted,) did not here fpeake one* ly in the firft perfon, and of his owne loue, but alfo in the pre- fent tenfe : not of his loue paft,how he had loued the word,nor in the future how he would loue it, but how hee did euen then loueit, when he wrote this Pfalme,whenhe was in banilhrnent, and the more purfued and perfecuted for his loue of the word, and for other things proceeding from the fame louc,and where- by he declared his faid loue to the word: The proud (faith hee) pfaj.II9 f0. haue had me greatly in derifonyjet haue I not declined from thy Uw : And againe , Thy flat utes haue beene my fongs in the houfe ofmj vCr. *. pilgrimage.
So did Paul loue Chrift : not onely at the fir(t,but alfo after- ward, when hee had paid full dearely, and endured many great afflictions for Chrifts fake. Therefore as hee faith firrfin the time part; what things were gaine to meythofe things I counted lo§e Phil: 3.7.
H4 for
104 Chap. 14. Dauids Lcue
forChrift 5 io immediatly hefpeaketh in the time prefent j ye*
doubtlefo I Account all thine s but loffe for the excellencie of the know- ledge of (/hritf Iefiu my Lord : for whom I have fuffered the loffe of all t hi igs>*hat I may wwne Chrift. Doe wcnot fee how he ioyne.h the time part, and the time prefent together ? Yea., doe we not fee for one time pad a double time prefent? Solet vs (beloued in the Lord) doe the like touching our louetowards the word. Some are very hot at the firft, w hen they firft heare the word : but alas how foone is their heate cooled? Sometime as foone as the red hotyron in the fire is cooled being taken out of the fire. Such were the hearers of the word , whom our Sauiour comparech to the ftonie ground : They hfare the word, and anon : l * &° ( r^at lS) Pre^ent^y vvithout delay, and as it were greedily, neuer
Marc: 4.16. cafting their account,what it will coftthem)/^9r^««f *>.How? with ioy. Whatfolloweth/'T'/^ word wanting root e in them, as foone as any he Ate of per fe cut ion comm:th prefently wither eth And fa • dethaway. Doe not thefe come to a good market trow yee? Doe they not make a faire reckoning ? What are fuch the bet- ter for fuch loue to the word, and that foea(]Iy,fo quickly , fo greedily? and fo ioyfully ,at the firft apprehend, and (as it were) f hatch and katch it) and yet as foone lofe it againe? Isheeany thing the better that buyeth a thing very eagerly , and with great ioy commerh to thepolfeffion of it, and yet prefently waileth or lofeth it ? The like may be faid to thofe that are compared to thorny grounds, in whom the cares of the world,the deceitful- nelfe of riches, the Iufts of other things doe choke the word, H^>Wwasoneof thefe temporarielouers of the word : He fea- red John ( the Baptift ) as knowing that he was a in ft and an holy .
Marc: 6. 20. mzn, and when he heard him hee did many things , and Ixard himj gladly.
VVerc not thofe many Difciples of Chrifthimfelfcfijch , that along time had followed, and yet at the lad taking offence at
loh: 6. 66. his words went bad^e, and walked no more with htm : that if, neuer returned againe vnto him ? Were not they fuch m the Apoftks times, that hauing had fellow (hip with the Apo(Hes,and the reft
Heb:io. 25. of the Churchy forfool^e the fame fc/Iow/hip, and that hauing been
• t*i.. , , amongft the beleeuers, went out from them? Was not Demos
1 ion. 2. 10. o _• ., j .
fuch an one, of whom Paulh\m\z\\Q thought 10 we!J, that hee
doth not onely ioyne his Salutations with the Salutations of
Co.l: 4- M- £H^f t0 tnc Colofftans. but alfo calleth him his Fellow Ubwur-
as
tc Godswcrd. Chap. 14. 105
*j well at Mareut, Ar'iftarctu and Luke : and yet afterward hee complaineth of him, thathc had forfaken him & embraced this T< prefene world. The like may hee faid of manic other : yea, the A ngell of the Church of Ephefus, though in manie thing; wor- thily commended, is notwithstanding hcerein taxed, that hee Ltd loft hvf.rftloue,thatis, wasnotfo zealous as hee had beene. ^cu t Let vs apply this to out fclues : let vs not content our fclues to fay that wehaue loued the word:but let vs ftnue to to be able to fay with Dauid, that wee doe loue the word. As our Sauiour faith to the Angell of the Church of Sardi, Remember how tbon ~ haft rectified and beard^andbold fdft : fo I fay to you, and to cuery onchecrc pre fent,bcld-faft,bold-faft, v\hitfoeucr yee haue re- ceiued and heard : remember what yee haue beene : confidcr what yee are : This is a (lippery age,a eolde age, a declining age: many flockt and flowcd,thruft and thronged at the firft to heare the word, would not a man haue thought, the}' had greatly lo- ued the word ? yet alas, what is now become of them ? manie I confe(Tc?.rc gathered to the Saints inheauen, and to the Lord Icfushiinfelrc. But good Lord, how manie arc declined and falnc awaie, euen in the daies of peace without anie fiery trials ? what would bee done if perfecution fhouldcome ? There ap- peared great loue, great zealeat the flrft towardes the Word: viz,, in the beginning of Queene Elizabeths mofthap- pie and glorious raigne : yea , then the bare reading of di- uineferuicein theHngliili tongue, how wellcomewasit: How fwecte?howefteecmed I morethenthe beft preaching is now. For where now is that loue, that zeale ? It is gone, it is gone, it hath taken the wings of an Eagle, and is flowen out of light, Either liches, orpleafures, or cares, or dignities haue eaten all vp : many in youth, very forward, very zealous, in age become either prophanet'andmiferable worldlings and earth-wormes : or elfe looie: licencious, and giuen to all kinde of vanity, and o- ther things contrary to the word of God : yea, haue not fomc fuffered for the word in the time of Queene tJWarj, that arc now or haue beene carnall cnimiesto the finccrity of the Go- fpell and little better then AtheiftV'Is not this an heauy change? from riches to be brought to great pouerty, is mifcrable pouer- ty : From great honour to fall into great reproach, isthegrea- teft reproach. It bad beetle better for Jucb nener to bane knowen the 2.pct i%llt' 'tvnjesofngbteouj'nejft, ticttbereuer tobavttafted the word of God,
then
106 Chap. 14. Daniels Lout
ttvnifoto vngorge thcmfelues and turne from the holy com- mandements :I will not abfolutely fay, thatitis impofTiblefor fuch ro be renewed, but this I fay, that it is very hard, very rare. Oh therefore fo watch yee,fokeepewhatfoeuer loueyehaue had of the word of God, or fo (if it be poffib!e)recouer the fame being loft and decayed in you , that yee may bee able to fay euerie one of you, Oh hovp'/oue J thj Law] Take heede yee bee not like the iron before mentioned, reddehotinthe fire, but prcfentlyblacke,foone after ftone-coldc. Bee not yee afTecledonely with the word, whiles yee are in the fieri e mini- fterie and hearing thereof-, and fo long as yee are in good com- pany, that will blow the bellowes to keepe you hot : but fo loue it, that whatfocuer company .'or other cooling meanes ye meet with))* et yee may retaine your loue. Take heede therefore(I fay once againe) that yee holde your owne in the loue of the word: if yee decline but a little, yee are in danger of declining more. We goe vp the hill (lowly and heauily, but downe a pace.There is none that may be fecure : they that Joue moft arein dangcr,as
Hcb.3,11. well as they that loue but a little. Yea, is not the rich man in greater danger to berobbed then the pooreman ? Take heede (faith the Apoftlc) /caft (here be in any of you an cut// and vnbelee-
Heb.n.i <. Hwi heart to fall away from the Iwtng God. Hec faith not in fome, but in any : Againe, Looks diligently leaf/ any (not fome) fade (or
Tit.i.xi. n oe back e ) */(or from) the grace cf God. Doth not the grace of
A&s 10.32. Godfignifiethe Gofpcll with the profeflicn & loue therof? Is not that that now I preflfe mantfeft by the example before men- tioned of the Angcll of the Church ofKp hefus, who as worthy as he was, yet loll fome of his fir ft loue, and v\ horn therfore our Sauiour exhorteth fpeedily to repent for feare of a further dan- ger of a further judgement ? fecurity is the firft (lep to hlhng.
B ut fome happily will fay, though I doe nor, neither can for the prefent thus louethe word, asyoutcachandprouokemeto doe, yet I fhall (I truft) heereafter : yea, I doe fully refolue with myfelfetoloueit, and when I embrace it, nothing fhall turne me from the loue thereof : I will goe through-ftitch with ir. Wilt thou doe thus ? But when ? when I am fome few yeeres elder, and haue difpatched fomebufinetfe that now hinder me: and when I am better fettled in my ftate, and haue things better about me, whereby I may haue more lcafure to intend and at- tend the word; as alfo better meanes, whereby toexprelle my
loue
to Gods wtrd. Chap. 14. I07
I oue to the word. Oh wilt thou indecde doe all this ?0 deceit- full hearr, oh vaine Imagination, ohibohlh rcfolution. What doclhhou know whether this night God (hall fay vnto thee, asLuc-12 10« he did to the great rich man, Ofocleythls night (j;.vl thyfoule be re- hired of thee. How doefhhou know, whether thou (halt Hue a yeerc,a month, a day or howre?if thou doeftIiuc>how knowcfl thou whether thou Ihalt in thineagehauc the word tolouecr no,or any means wherbyroprouoke thee rot he loue of it? yea, the longer thou puttcil offthc Ioue of the \vord,the further Oialt thou be from it: thy heart will bemorchardned again!} it. The more wealth alio and honours orotherthings thou (halt haue about thee, whereby indecde thou fhouldlt be the more prouo- kcdtoloucthe Word and Godhimfeifc, that giucth allthcfe things, the more thou wiitforgetGodandhis Word, the more thy heart will bee lifted vp againft God and his Word. How many examples of former times and of thefedaies doQ teffifie the truth hecreof? A s therefore the Prophet {zkhySeely the Lord "ai,J * ,6' whiles heemaj bee found, fofay I to thee, louethe word of God while now thou hart it. Bcfides , did the Lord reprooue the Preitls of the Law for defpiiing his name, doth he charge them , . vvirh this great linnc, 'Becatifethey hadojferedpollnted bread vpon^^»7* his ssiltAr, the bl'mdet the lame andthefickefor facrifice ? Doth hee amplific this their (inne by this comparison) Offer it now to thy (rotternfiurs, will he be p/eafed with thee,or accept thy per fony faith the Lirdofboafts ? Oh therefore that any man ihould now in the time of theGofpcl,when God hath fo much inlarged his loue,& magnified his Wotd towards vs, oh (I fay J that any man fhould now befoblockifi^foimpiousjfoprophane.fo more then bcafl- ]y minded, astogiue his beftage, his be(Ulrength:his beftwits, his beflfenfes, and all that is ante thing, beautiful! and glorious in him to himfelfe, to the world, to the diueil, and tliinke that his olde and tough age, his lame age, his crooked age, his deafe and blindeage, his doting agc^ hisfickly age, his nofe- droppingage,his fluking age. hisagefjl of al manerofinrirmi- ties>& vnfit for any thing, but is rather a burthen to all with vs ho hcliueth,and to the earth i:feife wheron he Jiucth>thatl faie,he Hiould thinke this age good enough for God. O great impietic ! j^t £outl\y
B ut to proccede, all that hitherto 1 haue faid,of loue towards poynr. the Word of God, mult be vndcrdood p&vnfained not coun- The vtord :o terfet Loue, or Loue in the heart not of Loue in profelTton>or to'ocIoiltJ
|n vaumculy.
in
io8 C h a p. r 4. Banids Lout
m (hew only. Ye will fay, that I neede not tell you this>ye know it well inough,ye are not foch fooles,as to thinkc it inough only to make a fhew of Loue:forye know that Loue is onely in the heart : the heart onely is the feate and fubieel of Loue, not the mouth or the tongue. Yea but for all that,remember that many deceiue themfelues in this points thinking faire words , fmooth words, fweete words, to be Loue inough : and though {to fpeak properly ) Loue be onely in the heart, yet commonly men are counted Louing men, that can fpcake fairely and kindely and curteoufly; and many things are called according to their ap-
Gen.i.iS. pearance:theSunneandtheMoone are called, The two great lights of the firmament , and yet the learned Ihew by demonstrati- on, that many ftarres are farre bigger, in themfelues then the Moone. The Diuell appearing in thelikenetfe of Samnel}znd
1. King. 18. feeming to be Samuelis called by the name of Samuel: yea the
14 * bareprofeffionof Faith is called by the name of Faith: and they
that haue made (hew of beleeuing, are faid for that (hewes fake
Ad. 8. 13. to hauebeleeued : Simon himfelfe ( I meane the Sorcerer ) is faid to haue belecued, and was ( nodoubrj fo thought of by rPhillip and therefore was baptized by him,yea v\ hen he bewraied
Vcrf. 10. his hypocri(ie,by offering mony for the gifts of the holy Ghofr, doth not Peter bid his mony and him perilh together, and tell him that he was in the gall ofbttterneffe and in the bond of mieutkit f Could Faith and thefe things bee in one fubiecT. according
1. Ioh.3. 18. thereunto alfo lohn faith , My little childrcnjct vs not Lone in word, neither in tonaue • but indeede and in truth : As therefore lohn CX- hortethtofuchLoue of the brethren, fo doc I fay to you my deare brethrenjtouching the Loue of the Word,let vs not Loue the Word m word, and in tongue, but indeed and in truth. H- uenfoIetvsLoueit,thatwemay be able to call God to witnes of our Louetowardsit,as here Z)*/*/Wdotl),fayingnor,Ohhow Loue I the Word, orthe Law of God: but oh how Lone I thy Lm>. Ail IhcwcsofLouearenoihingwithoutthis Loue indeed v. , and in trutll; Iehuftiid to lehonadab thefonne of%echaby Come iriih
°' ' m:e and fee my zealefor the Lord: and indeed a man would haue thought Iehu to haue beenc very zealous , not by that that hec fpakc, but by that v\ hich he did in executing the Commande- merft of God againft the houfc of Ahxb% againft fe^bcL^av.ntt. the Priefls of Tlaa! :|f ut alas poorc Icbti >ho\\ didll thou deceiue thy felfcriiowdidii thou decciue that lehomdab ? bowdidti
thou
ttGodsword. Chap. 14. |0j
thou dcceiuc many other ? If thou hadil called God to u irnedc thy zeale for him,hev\ouIdhauc told thee that thou didfl but dilTeir. ble in all thy v\ ordain alhhy v\ orkes-and that thou h?dil noecale for the Lord at all, but that all thy zcalcwasforthy feJfc and thy ownc praife , and that therefore thou waft but an Hypocrite. The Lord could haue told him before hand that that fell ou: afterward, whereby hedifcoueredhishypocrilie : namely that after ail done againll thehoufe oiAhal?^ againft Ic- ^abel, andagainlt Baalandhis Prie(ts,yethe»W^w#fM^/;<r^ Vcrf. jr. to wxlks in the Latv oft he Lord God of I fr Ac I , with a/I bis heart, nei- ther ivottlddcpart from the finnes of Ieroboam , thut made Ifrael to fane. As/«r/;»didjfo do many in thefe daies : they make great ihewofz:aletoGod tohis Word, and to his houfe which vet in truth haue no zeale to any of all, but only they haue cunning h:art.,by fuch fhev\esto gull others, and to make them well pcrfwadedof them, andtodecciue themfeluey. But,beloued, take yee heedc of this great finne : a fowle thing is ittode- ceiue other, much fowler to deceiue and coozen our felues. It is a very ruinous thing to make men beleeue that wee are rich in this\\orld,whenindced we are but very Beggcrs, owing more then we are worth : for by fuch Ihewes of v^ ealth, by great buildings, by great trading, by great houfe- keeping 5 by great cofHnapparellf v\hen all the whiiein all thefe things wee doe nothing of our felues, but fpend other mens goods) wc bring o- thers to beggerie, and do vndoe many that vpon our Hi ewes of great wealth, lent vs or berrufted vs with money or other com- modities, and fo we alio bring our felues to great mifetie with- out pirty and compaflion or any towards vs : yea allmen cry- ing out that it is well inough, and that wc are well ferued, what- foeuereuill doth befall vs: yea allmen laughing at vs in our laid miferie,and being far from affording any mercy vnto vs. Eucn to fuch miferie did the Prod igall- child bring himfelfe by ladling out as long as he had any th tng, (o that when he had nothing of his o.Mie, no man clfe would giue him anything : He depredto fill hts belly tvith the hust^s that the finne Aid eate , And no man qAUc ''
vnto him •, that is, being fct to keepe, and to ferue and feede :ne, ho neuer ferued them but he defired to eate with them ; that is, was glad to eate of that meate himfelfe, w hich he gaue to :hem : vshy fo r becaufe no man gaue him any thing clfe, all aicns hearts werefo hardened and (hut vpagainft him , that no
majx
uo CHAP.14. i>dmJs Lent
man refpe&ed him, no man had any compadion on him* So I doe by the way interpret this place, becaufe it is very harm to vnderftand it,as commonly it is taken,as though no man would giue him thehuskes of the Swine : For what neede anv man to giue him that which himfelfe gaue daily to the fwine? The word And doth alfo often fignifie For t neither is the word Them , in the Greeke text,but inferted by fome for explication lake: In the original! it is onely thus : And no man gave him : viz. ought elfe : Therefore in this extremirie and being forlorne of all , hee did greedily and with a good appetite eate the fwines meate. B ut to returne,if fhis be fo great a (inne, to make fhew of wealth when there is none, how great is their finne, that make fhew of loue to the Word, and fo confequently of other graces wherewith fuch loue is alwaies accompanied, andyethaue no fuch loue at all thereunto Pas they that before wee fpake of, making fhew of riches yet being poore, doe at the lafl breake in their outward (late to the decay likewife of many other : fo they that pretend loue to the Word and hauenone, cannot alwaies hold out , but at the lafl they breake in that whereof they made fhew , and be- come Banckrupts in their inward flate , and fhew themfelues whatthey alwaies were, to the fall likewife of many other, to the great triumphing of the wicked , that are ready by their hy- pocrifie malitioufly to charge all other with the like, and finally tothegreatdiflionourof Almighty God, which is a matter of farre greater moment, then the breaking of all theMerchants in the whole world.
O therefore Beloued, letvs fo confider of this point, that we feare all hypocrifie and all bare fhewes, in wordes or in workes, or louetowardstheWordof God. Though wee may be able to plead for our felues, much reading, much and painefull hea- ring, much charges for the Word> much obedience vnto k $ yet alas, all this is nothing, without true Loue it felfe vnto the Word : yea though we could plead fufferings , yea great fufFer- ings for the Word, yea that we had offered our bodies to be bur- ned'for profejfion oftt,yzt without inward and vnfained Loue vn- to it, all this alfo were nothing. So to doe , and to go fo farre
t.Corrij. j. euen for the brethren, is nothing by the teflimonie of the Apo- file, without Loue vnto them : How much le(fe are they with-
Gal S.j, out Loue to the Word i Be not (Ibekcch you) deceived, G od is nn mocked. By faire Ihewcs mens eyes may be bleared, Gods
cannot:
to Cods word. C h a p. I y * 1 r
Cannot iCodfeethntt as man feet h, for man looketh at theeutward i.Sam: 16.7. appearance, but the Lord looketh on the heart : Shall not many fay Lord, Lordy mue we not in thy name prophefied f haue wee not in Math: 7. 13. thy name eaft out ''Demlls ? to whom notwithstanding the fame Lord ihall anfvvere , lneuer knew you : depart from mee je that workewiqmtte ? What good Ihall the outward pleading of any outward nrofeflion in word or vvorkes doe vs , when our hearts (hall be pro duced as Witnelfes again ft vs, that weneuer in truth loued the Word \ For if our hearts condemnevs , God is greater !•*•■• !•»*•* thenour hearts y and knoweth all things. O Beloued, yearemany hcere before mee this day : ye all attend vnto the words of my mouth, ye (land and fit , as though yee would eate vp euery crumme that falleth from my mouth , zsEzektel and Ichn were j^^-j commanded to doe. But deare B rethren, both old and young, looke to your hearts, whether at this prefent ye hauc that truth of Loue to the Word; which your outward behauiour, maketh (hew of: and whether indeed ye haue brought with you, and haue in you that good and honeji heart , that is commended to be Luk. 8. 1 j. in thegood ground. Ifitbefowithyou 5 then blelfed are yee, andbleifed Ihall ye be, becaufe with your hearing ye willioyne alfo that keeping of the word, which our Sauiourcommendeth vnto the woman , that had fo highly commended him , as to proclaimethcwow^ that had borne him and the pappe s that had ^uc: ir*a7> ginen htmfucke, blejfed. But if ye haue not fuch hearts, then alas takeheede,lea(lalhhatIfpeakebenotonly in vaine, but alfo z.Cor.i.i^. the fauour of death vnto death vnto you. And lealt all thofe words that our Sauiour denouncerh againft the Scribe^ and Pharifies, Mat!i. 0,3. xg. for their hy pocrilie, do alfo come vpon you. B ut although this befo necellariea point, that all alreadie fpoken , and further to be fpoken bee nothing without it, yet I will hold you no lon- ger therein.
Chat. XV.
Ofonrfo earnefl Loue to the IVord.as that we befeke of Loue $ and •four greater Loue to the Word, then to all other things.
The 1 . Tiint.
THe next point before propounded to my felfe , for further To Iguc *■ application of the generalldoft^
ill Chap. 15^ Dtuids Loue
y c loue the Word (o earneftly, th at yee be ( as it were ) fickcof Loue towards it, and not able in any words to expreffeyour faid Loue: This muftalfo bee as well as any former point. Asthc Word is fo excellent (as we haue heard it to be) that no tongue of nun or Angell is able fully to fet foorth the excellency there- of : fo certainely our Loue ought to be according,euen iuch to- wards it that our tongues may not bee able to exprelfc our faid Lcue, and that we be licke of our Loue vnto it, and neuer able to fpeake of the Word, but that wee fpeakc with deepe fighes. As Ammo* thefonne ofDautd , was fo ficke ( as we heard be-
In Chap. 1. fore ) of vnchaft loue, and filthy lu(t towards his fifrer Thamar, and as Ahab was fo ficke of a couetous and grcedie kinde of loue towards Naboaths vineyard , that nothing clfe would content
i.King. 11,4. hilTi) and that vpon Naboaths dcniall thereof , bee came home to his houfevery heauie and di ft leafed, and cafling himfelfe vpw his bed) turned array his face, andwouldeatcno meate : cuen fo ihould we be affected towards the Word, and ficke of the Word that nothing mould pleafc vs, nothing mould content vs but the Word : yea that for loue of the Word , wee mould refufe all o- ther comfort. Ought it to be thus with vs ? fliould we as it were pine away for loue of the Word f oh wofull times then that we liue in, wherein this fickenelfe is not to be found : for certainely this is a good fickenelfe, a blelfed ficknelfe, yea a ficknelfe that is a found Symptom, and an euidentfigne of a found minde, of an hearty foule, of a good inner man, fuchastheApofUe
~s. Cor. 4. 16 fpeaketh of when he faith lyet we faint not: for though our outward tnavperifljjjet our inward man is renued daily. Oh therefore that all ye that (land and fit here this day, were ficke of this ficknes: yea I would that the whole Land, and all ftates and degrees therein were ficke,ofthis fickneifeithat it might be faid to eucry one of them touching their outward dates, in comparifon of
loh: 1 . their fpirituall fiate3 as lohn fpeaketh to Ga\m , / wijb thou mate ft
prober yand be tn good health , ai thy foule projpereth. Itisagood fcafon, and for which God is worthy of much praife , wherein many are not fick in bodie : but it is an euill feafon5and no good time, wherein few are ficke of this ficknelfe of the Word : Oh wofull times then I fay once againc, v\ herein as the Lord fpeak- J« !• Cth to leremlah : Tjitme to and fro tn the ftrectes of hrufalcm and
fee now and knew, audfeeke in the broad places thereof ', if ye can finds a man, ff there bee any that cxcci:tcth iudgcmrxt, thatfeckfthtbc
tYHth;
C.\
U Gods word. C h a p. i 5. 113
truth : fo we may fay of this fcruent and burning affeclion to the Word,rhat it is bard to be found at lead in broad and great pla- ces, any that hafh fuchan affection vntoit. If there be any ( as fome J hope there be ) they be for the mod part in corners , in fecret places, hidden from the ijght , net onely of mod men, but cjen of many ot the heft, asthofe feucn thoufand left in If- rael were, that hauing not bowed their knees vnto Baa/, were ' '"fg1^ notwiththnding vnknowne vnto, and hidden from Eliah him- felfc Butasformenficke of other thines,fpiritually ficke/icke j^1"? fick(: of
o ' * j ' 'OUC CO OttlCC
vnto death, good Lord how many are there in euery place I in t]linas fev? Citie,in Towne,and in Countrey,in euery Village ? yea in great Gcke of lone menshoufes I and in meanemens houfes ? of all degrees, of all to the word. k^es, of all ages f how many are ficke of the world, fome of the wealth of the world I fome of the honors of the world ? fome of the pleafures of the v%orld.? fome of couetoufheife,fome of pride and ambition, fome of epicurifme, glurtonie, and drunkennes, fome of other vaine and carnall delights ? yea many are drunke ficke, yea dead drunke ficke of thefe euills, yea fome accounted profelfors or the Word,and fauourers of the Word,arefo dead drunke ficke of worldlinefle, and the defi re of riches , that how rich foeuer they bee, yet they cannot flirre hand nor foote to- wards any worke of mercy : yea , that as Noah in his drunken- nzfcwzsvncoueredinhuTenti fo vncoueredthathis wicked fon Qen «tll&Ct C&rfwfawhisnakedneffc and told his brethren ( like inough laughingand gearing) thereof, and yet himfelfe not fecingic vntill he awoake,fo thefe men difcouer their fpiritual nakednes to all, ( and arc not alliamed thereof) to the godly with griefe, to the wicked with ioy, and yet th^mfelues doe not fee it : yea, fo dead drunke (ickc are thefe of thisfowledifeafe of couetouf- iieffe, and vnmercifulne(fe,that (as Lot was made drunke by his two Daughters^ one time after another, and lay with them both, Gciv |f . • and mod inceftuoufly got them both with childe, and yet knew not what he had done, when the one or the orher of his Daugh- ters lay downeorrofe vp , fofoulc afmnc is drunkennelfe ) e- uen fo thefe do againeand againc practice, yea continually liue in t heir couetoufneifc,and yet know not what they do? Though all men clfe feeii andfpeake of it, fome with heauines of heart, for the dilhouour that God and his word haue thereby , fome v\ ith reioycing; yet themfclues will acknowledge no fuch thing: yea though they fee many other offer meaner (tare then them-
I fclues..
1 14 Chap. 15. Dduids Loite
felues, and that haue greater charges depending vpon them to be maintained by them : to bemoremercifullto their Tenants, and to do more good in houfe-keeping and Otherwife, then themfelues do, yet are they fo dead drunke ficke of rhe world, that either they cannot fee any fuch thing , or feeing it do make no vfethereofj to prouoke themfelues to dolikewiie : yea that fometimesthey doe condemne others forfooles , that aremer- cifull and bountifull: or at leaft being prelTed by fuch examples, and by the ncceffitie of others, to (hew kindneifejdoe churliih- ly and inhumanely anfwere, let them doe as they w ill : for their parts they will hold their former courfe 2 and whatfoeuer the ne- ceflities of others be, ( euen of the Saints ) yet they will fay with I. Sam:i j.i 1. Nabal : Shall I take my bread, my water y and my fiefb that I haue to keepe my owne company andgme it vnto men , that I know not whence they be I Are not thefe men ficke ? fpiritually ficke ? oh beloued, they are ficke, dead ficke, moft dangeroufly ficke : the more dangeroufly ficke, becaufe they feele not their ficknetfe : and do notonelynotfeekeoutforhelpe, but alfo helpe being offered they refufe the fame. Many other are ficke of other things : yea fome of Idolatrie and Poperie,and hatred of the Word : euen fo ficke,thatthoughtheycango farrc and neere toMalfes, yet they cannot fo much as fet a foote out of their doores, to heare a godly Sermon. Some are ficke of blafphemie, fome of Adulte- rie.fomeof crueltieand oppreffion : and of what (innes not ? for euenofeueryfinnemaywe, and daily doc wee fee many tum- bling, and wallowing ( as it wereinthemireanddirt)ineue- ry Channell , and gutter ( almofi ) of euery ftreete. Yea ( to leaue thefe in their ficknetfe as men almoft paflhope, and to re- turne to that before fpoken of ) would God wee might not fay that ofthefinneofcouetoufneife, ( which the Apoftlecalleth C loIT idolatrie , and the roote of all emll , and which the Prophet oppo-
i.Tim-.tf io.feth to all Gods teftimonies) would God(Ifay) we might not Pfal.119.jtf. fay, that many of Gods children werefo heart fickethereof,that both their hands are clofeihut from doing any workes ofmer- cic, and alfo their eies blinded, that thoughthey daily mcete with many obiec'b, that require mercic and companion, yet they cannot fee them. Salomon obferued , this emll ficknejfein Ecclcf I z n,s daies t0 ^e vnder thefunne, viz. for a man to haue riches \ and yet EccleC 6,1. to keepe them for hU ownt hurt, and againe for the fame emll to bee common among men, namely for a man haning wealth, and riches^
and
to Gods word. C h a p. 15, 115
and honour) andw Anting nothing for his foule that ht defirtth^andyet not hauing power to fate thereof ( much lejfeto diftribute and commu- nicate to ethers ) but rather keeping the fame for grangers : Oh that this euill were not in thefedaies .much* more common : yeaa- mongftthem that profclfeloue to the Word. But can they haue any loue to the Word, that fo loue the world ? It is impoflible : If any man loue the world the loue of the Father is not in him. Can !• M». *• if- he loue the Word that loueth not the Lord himfeife the author of the u ord I this euill fickneffe is To much the more dangerous, becaufe it is not felt. All other iinnes will bee acknowledged, butthecouetous man will neuer acknowledge himfeife coue- tous,yea though his heart be eaten thorow with it , and though i.Tra.tf.io. his Joule be pierced thorow with many for r owes by it : yet no man can perfwadchim, that he is couetous : what hope then is there of the recoucrie of fuch a man ? or can fuch a man truely challenge to himfeife the name of a profelfour and Iouer of the word? Now as many notwithftanding of them that account themfelues profeilburs, andlouers of the word, and bee fo accounted by o- ther, are thus fi eke of that euill fickenelfe 5 fo are many other much more dangeroufly ficke, both of that euill,and al(o of the other before named: yea they are as I fa id dead- fi eke of them: they haue a name to be aline, as the Angell of the Church of Sardi, j^. ^ and t he greateft part of the fame Church had , but they haue fo defiled their garments with the former vncleannetfes, that they may rather be faid to be dead. If there be any life of God in them, it is fo fmall, fo w eakc, fo feeble, that if a man hold his hand , or put his eare neuer foclofe to thenoftriJIs of fuch, they fhallper- cciuenolifeinthem : they haue no actions of life, they breathe1 not out any good words : they haue no appetite to anyfpiritu- all meate, but rather dellrepoyfon , or at lead all nocent and burtfull things, they cannot (o much as open their eyes to fee theglorieofGod, aswanting faith whereby to fee the fame: ,II,<0, much lelfe can they ftirre hand or foote , leaf! of allcanthey moue their whole body to any thing that good is : neitherare thefc thus ficke, and thus dead ficke, but many alfo, are as dead ficke of thefaidfinnes,as Lazarus was dead of his fickne(fe,and fo dead that he was alfo buried. As hec being buried could not heare the voice of Chrift, except he cried with a loude voice vn- to him, yea except his humane voice were alfo accompanied with his diuine power, eucn fo dead are many, in thefe daies, of
I z the
Il6 C h a p. 1 5. DauiJs Lout
Ifar 58. 1. the former cuills, that though Ifaiih were hereto hft vp hit voice
Marc: 3.17. I*kf a trf*mPct '•> or lamfs or lohn that were called llo.inergcs, fhould preach vnto them with the voice of thundering,yetthey would not heare, vntilr they heare the voice ofthefonne of
!**•** Godhimfelre.
Bur to leauethefe that are thus ficke, and more than dead ficke fpiritually of the former fuuies, fome ofthemarealfo bodily ficke with the loue of the former wickedaedes. For do not many by adulterie,fornication,and other like vncleannefle, bring vp^n themfelues that foule and loathfome difeafe that is not to be named, much lede to be endured in any ciuill com- panies Doe not many lye ikkeand dead ficke of drunken- neire in the dreets vpon dalles, vnder hedges, and in ditches? Yeahaue not fome fo powred in drong drinke, till they haue
Dan: 4. 3 3. become as mad for a time as Nebuchadnezzar, when hee was ejected out of his kingdome,and cad out of all focietie of men3 and made to feede, and to Hue with the beads, and as the beads did ? Yea haue not fome drunke themfelues , and made other drunke to prefent death ? Euery one of thefe may fay, Oh how lone I drink? or the emHs before named ? B ut alas where is the man fo farrc in loue with the word, as to be ficke of the loue thereof, and to be able truly to fay. Oh how lone I thy word? But bclo- ucd,the lede other are ficke of this loue, the better ficknes this isy and the better figneitis of the health of the inward man :The more I befeech you Jet vs labour for it j neuer feeking rcleafe from it, but (till cherifhing it,and labouring more and more to
increafe it.
The6-mcUaft ^he lad point is that wee loue the word aboue all other proportion things. Into this point I flipt (as it were) vnw3res before in my before fet lad obferuation of the words , and fpake fomewhat largely downe,inmc- thereof, and therfore I (hall not needc much to prelle the fame 1 " Wu aie at this time : onely remember, that the word being before pro- word aboue uedtobe better than all other things, mud therefore be loued all other aboue all other things-, otherwifcicisnotloued butdefpifed,as things. hath alfo been before fhewed. And who is fo (impleas to deny
it ? May not he that maketh as good reckning of bells,or coun- ters, or rattles, as of filuer andgold,bciudIyfaidtodefpifefil- uer and gold ? And may not that man that loueth another wo- man as much as his wife, be faid to defpife his wife ? as alfo that woman that loueth another man; yea or any childe; yea many
children,
to Gods word. Cm a p. 15. ny
children, as well as fteeloueth her husband, befaidtodefpife her husband? ^ox nmftlhcy notboxh forfake father andmothcr , ~ andcleaueoneto another? And didnotEJkana fay to Hannah, Am not 1 better to thee than ten fonnes? Hath not Chrift alfothe T Sam:x.&. more commended this point vntous by a double p3rable in M that behaife^ one of a treafure hid in a field,the other of a pearle, for purchasing whereof a man fold all that he had ? Did not Salomontczch the fame often before, as wehauelikewife in pare before declared, & as is manifeftbydiuers other places, beiides thofe that I haue already alleaged ? Yea doth he not fay , Buy pro. 8 I0 the truth, but fell it not : as if hee had faid, Giue any thing for iti6!i+ the trurh,but take nothing for it ? Aboue all forget not that Prov: 25. zj. example of all examples, euen the example of our Sauiour be- fore mentioned, who for the loue of the word , and of thofe things the word had foretold he muftdoefor our redemption, made no account of any thing cKe, no not of his life, though his life were more than the life and being of all other things, yea of all the glorious Angells. It is not therefore enough fo to loue the word as to be fickeofthe loue thereof except alfo wee loue [it aboue all other things: yea except we defpife and hate all other things for the words fake. A manmaybefickeofloue towards many things, and loue them all alike, and yet not fo much as he loueth Tome other things : yea though he be ficke of loue towards many things, yet euenof thofe many things he may loue one thing better than another : but of all other things,' vemu ft not loue any better than the word ; yea nothing fo well. Search therefore your hearts throughly,found them to the bottome, take (as it were) all your loue towards all other things, towards riches, towards honors and preferments, to- wards delights and plcafures, towards all kind of humane lear- ning,fovvards kinred and other friends, towards wife and chil- dren, towards thine owne fe!fc; lay all in one ballance, and your loue tov\ ards the word in another-both in the ballances of the Sancluary ; If all your loue of all other things, weigh hea- urerthan your loue towards the word, then is not your loue to- wards the word fo much as it ought to be. Yea i( all thy loue ( * hatfoeuer thou art) towards al! orher thing?, be not as light as fheleaft feather in refpeclofthv loue towards the word of God, thou commetl fhor^andfarrefriort, in this thy loue to* wards the word.
I 3 Chap. XVI.
1 1 8 C h a r . i <5. Vmds Lent
i
Chap, XVL
Wherein ^n entrance is made into fuch things, a* whereby men maj examine their hue towards the word^nda Attribution U made of fuch things-^andfoure oft he fir si fort handled.
But let me yet come a little neerervnto you: for it may be jfome may fay or thinke in hisheart,youneednottohauc fpoken halfefo much as you haue done of this argument of our loue to the word, of the conftancie of it, of the truth of it, of the manner and meafure of it,&c : for wee acknowledge all to be true that you haue faid , and that the word is worthy and double worthy of all the loue, that you haue prouoked vs vnto towards it. And heisworfe than a bead that will not foloue it. It may be you will anfwcrtoall that 1 haue faid, as that Ruler
Marcno.io. that had afked , What he fhould doe that hemight haue eternall ltfey anfweredto our Sauiourhauing reckoned vp diuers of the com- mandements, Loe (faith he) all thefe haste I kept from my youth : fo I fay it may be, you will acknowledge the word to be worthy of all the loue that before hath been fet forth vnto you, and where- with DrfffiWhimfelfe Ioued it, and that your felues haue alwaies fa Ioued it. To this I anfwer as God anfwered Mofes , when the Jfraelites had made great promifes for hearing and doing
Deut: j. 19. vvhatfoeuer Mofes fhould tell them from the Lord : Oh ( faith the Lord) that there were fuch an heart in them that they mould indeed fear e me and heepe my commandements : Euenfofay I to you fo fpeaking orthinking of your loue towards the word, Oh that it were fo or might be fo indeed. But alas, I feare, I fcare3 yea I know that i: is not thus with a great many that fpeakc thus gloiioufly, buteuen as it was with the former Ruler that had io boafted of keeping Gods commandements. Many (I fay ) that boaft thus of their loue to the word come fhort hereof: yea they haue no loue at all in truth towards it. Yea,if they (hall examine their owne hearts ferioufly without flatterie, they (hall finde that they hate it. O Sir will fomcfay,you go now too far, you ought not fo hardly and vncharitablytoiudge of vs$ wee knowourov\nhearts,fodonotyou:I wifh you did: J amfure you may know them better than vou doe. How will yee fay c
By
toGodsvtori* Chap. 1& \\^
By taking a better tryal of them than yet I feareyeehaue taken. Therefore, in my loue towards God himfelfe and our Lord le- fusChnlt, and towards your foulcs,I will hclpe you what I may, and (Lew you and my ielfe alfo , how w ee may all of vs know our owne hearts, touching this loue towards the word of God, and how alio wee may (hew toothers how wee doefoin truth loue the famc,as we fay and thinke we do. Hearken vn- to mee therefore, I befcech you, and diligently ccn(idcrv\ hat I (hall fay vnto you in this behalfe,and the Lord guide our hearty and giue vs vnderllandmg that we may not be deceiued by any vaine words, by any vainethoughts,and imaginations.
Now although herein 1 take vpon me two points : Firft,how The diftribu. wee ourfelues (hall know our owne loue to the word 5 andfe- tionoftbe cond'y,how weefhalHhewthe fame to other, yet I will not cu- jr>'al's °f om rioullyanddi/tinclly doe thefe things feuerally, but fometimewc j with thofe things whereby wee may know our ow ne hearts , I will (as occafion by the former (hall be ofTred ) ioyne fomc things alfo whereby wee may fhew our loue toward the word, vnto other. The meanes whereby wee may know our owne hearts are altogether inward. The meanes whereby wee are to fhew them to ot hers are outw ard : becaufe no man can fee our hearts but by outward things comming out of our hearts.
Touching our knowledge of our owne loue towards the How wee on, word of God , let vs begin with our iudgmentand eftimation ^clucs avc to thereof. According to our loue of any thing or of any perfon, [,y 0Ui°™nc fo is our eftimation thereof: If we loue any thing or pcrfon bet- word. 1. By ter than other, we iudge and efleeme the fame better -, if not in »nr cft,mauo» it felfe, yet to our felues, and for our vfe, elfc is our loue foolifh °f *'• as not being grounded vpon iudgment: yea this iudgment is or ought ro be thccaufc,theground,and the guide of ourlouc. Hee that loueth his wife and children better than the wife and children of other men (as indeed euery ore ought to do) think- eth them better (at lean1 to him ) than the wife and children of other 5 v hcrfore doth a man loue gold better than filuer,& fil- uer better than lead ? Is it not becai>fe he know eth them to be better? Wherfore doth he loue gold better than fomc pearlcs or precious Hones ? Is it not becaufe he thinketh (at lead) his gold to be better, though perhaps it be worfe ? the like is to be fiid of other things. With this oureltimationand iudgment of the word, ought to concurre all high and reucrent thoughts there-
I 4 of:
120 C h a p . 1 6. Dmds Lous
of.- he that thinketh and iudgeth one man better than another, will accordingly conceiue and thinke more reuerently of him : at lead he will admit no bafe, no vile, & contumelious thoughts into his heart of fuch a man 5 fo is it with vs touching any thing, and therefore alfo touching the word. If wee efteeme it better than all other things, then alfo will wee thinke moft reuerently and honorably of it. If at any time through the corruption of our hearts, there arife any vile and bafe thoughts thereof, wee will prefently reprelfe the fame $ but if we do entertaine, fofter, and nourifh them, then is this a manifeft teftimonie againfl our felues, that wee Ioue notthe word, as here the Prophet did, and as indeed wee alfo ought to loue it. Lone to the brethren (faith xCor: 13.5. ihc K$oi\\€) thinketh no etiiH: (hall wee then thinke that we loue the word, when wee entertaine or receiueany bafe and vnreue- rent thoughts thereof ?
B utthat we may not falfly boaft of our loue to the word, and The %. try all deceiue our felues therein, for better tryall thereof proceed wee ofourloueby further to fome confanguine matters in our mindes and in
our arc3t circ • ^
to gct,hide3& our hearts, to our loue , and to our iudgments. Deed thou in-
kecp the word deed loue and efteeme the word of God, fo much more aboue
all things, as it is better than all other things ? Then examine
thine owne heart further as before the Lord,and fpeake as in his
prefence, whether thou be accordingly more caref uj,tQ get it,
to hide it, and to keepe it, in that clolfet and coffer of thy heart
Btav. ir. 1 8. that is fitted for it. For did not UMofes exhort the Ifraelites,and
Iob22.11. Eliphas/^andiWtfwwhisfonnefotodo? And wasnot^*-
Prov: 2. 1 . ry an example hereof, concerning the fayings of our Sauiour f
tSee therefore (I fay ) and tell me without diirembiing,whcther
thou be more carefull to get, to keepe, and to hide the word,
then thou art to get, to keepe, and to hide riches and treafures
and other things of this \\^ which thou mod loueft and eftee-
me(l ? If there be not this care in thee, flatternot thy (tltc, talke
not of thy loue to the word •, for certainly whatfoeuerthou
pretendeft and wouldeft make men beleeue, there is no fuch
loue in thy heart to the word as there ought to be: yea if thou
beeft more carefull to get, to hide , and to keep other things,
then thou art for the word, it is a manifeft argument , that thou
loueft and eftcemeft thofe other things better than the word.
-*cn: 31.34- What was thecaufe that T^rWwasfo carefull to get, to hide,
and to keepe her Fathers idolls; in that manner that fhee did :
vva3
to Gods word. CuAP.itf. 12 1
was it notbecaufe (heeloued them? What was the caufc that ^^»vvasmorecarefulltoget,tohide,andtokeepetheBaby- iofl.-7.21. loniilj garment; and the wedge of gold, than to kcepethc word . of God forbidding the fame I certainely becaufc hec ioued the faid Babylonifh garment and wedge of gold, better than hee loucd the former word of God.
Here alio for better try-all of thy loue to the w ord, remember that thy care be for keeping thy iudgment vpright according to all the lame hath becne informed in by the word; either for thy owne faluation,orfor the good of any other : vvhatfoeuer thou hail learned and art perfwaded of by the word to be good, that mud thou hold,and hold fa(l,(as I faid before) not being caried Reu. , , about mtb diners andftrange dotlrines y beemfc it u good that our Hcb: 13.9. hearts be eftabltjh:d with grace: wee mutt try all things and keepe _. _ ( or hold faft ) that that is good. As the Apodle exhorteth the l ' *" Corinthians touching the article of faith for the refurrection of their bodies^ ( he hauing before fubftantially proued the truth; and plainely and plentifully (hewed the mannerthereof, as ( I lay) the Apoflle exhorteth the Corinthians;/* be ftedfasl and vnwifteab/e in thtjaid doHrine • fo fay I to you all beloued, and to all other concerning any thing whatfoeuer y ee haue foundly learned outof the word, beftedfaft Andvnmoue able therein. The • qqv x - 8f word fettled^s very fignificant,as borrowed from men;that ei- ther being wearied with labour or trauell; or being weake of bo- dy; doe betake thcmfelues to fome feate there to red them- felues : So the Apo(llenoteth;that in ignorance of the word there is nothing but weaknelle ; and in errors againli the word there is nothing but labour5toyleandwearine(Ie; and that thcr- fore men mull take the knowledge and truth of Gods word, as a feate v\ herein to fit doune, and to rell thxir weake and wea- ried mindes. Neither muft weone]yfofitdowne;and reft our felucs for a while in this (eate and chairc( as it were) of Gods wordjbut v\ e iiiu(l fo fit downe as that we be not by any meanes whatfoeuer,remoucd and put out of this feate. That which the Lord faith to thelfraelitcs touching idolatry, that neither bro- thir nor fonne, nor daughter, nor mfe, nor any other friend rvhatfo, ' *' eutr, iliould turne their hearts therevnto from the Lord and his word, is generally to be applyed to the fettling of our Judge- ments in the word of God; and truth thereof;and in euery part of the faid truth, yea our iudgments being Co fetled; and efta-
blifiied
ni Chap, 16. Davids Lone
blifhed in the word, neither riches, nar honors, nor any otfeef thing whatfocuer h ;to vvichdraw our hearts, and to make vs re- cant and change our iudgements. Alas then what is to be faid of them j that for feare ot perfection in part or in whole, for feare of death, for loue of life, or of any thing pertayning to life, or by the perfwafions,orinti cements ofanycarnall friends, or by authoritie, or example of fome great perfons, or whole multitudes, arc made to recant or change their former iudge- ments, or at leaft by their hand or tongue, and other praclife to denie that truth that before they had learned, and wereperfwa- ded of? So did many in Queene yJ/4^<fjtime,andfo doe many in thefedayes, where either the word is perfecuted, or there bee preferments and aduancements offered and tendered for reuo- kingofthat that fometimes men held according to the word.
The fame is to be faid of all Iudges,that in publike feats of Iu- flice dial by mony or friendfhip,or authority be fwayed to giue wrong iudgement, efpecially contrary to that that beforcthey hadgiuen in the very likecaufe : fo alfo ofalI,thatby like means fhali bee corrupted to giue falfe euidence, or to beare falfe wit- nelfe, whereby there may be fuch wrong iudgement : yeaj the fame may be faid of many things more priuate : w hofoeuer for friends, money, life, or anie thing elfe, (hall change their iudg- ment from the Word, and conforme the fame to times or to me/nes pleafures,contrarietothe word, doe certainely there- by bewray, that they loue and account fuch things aboue the Word. '
L et this therfore be another triall to your fclues of your loue to the word, and neuer boaft of your fayd loue,if yee find your iudgements thus fickle and mutable : now ojf^now on : now pro, now contra : now tills way, now that way : will anie of you think him your true louing friend of whom there is fo little hold, and that is to day with you, to morrow againlt you ? I dare fay you will not-, In like mancr,iudge of your own harts affection to the Word,by the confhncy & by the ficklenes of your iudgements therein. Beyee,Ibcfeechyou,the more carcfull heereof, be- caufe heereupon dependeth all following. If in your Iudge- mems yee make fhipwracke of faith, then will follow alfo the fliipwracke ofconfciencc,arid ofallgoodneffe.This is euident, not onely by the examples o^Himenem and Alexander : butalfo * Tin, 1. 19 0$ Bonner, Harding, Doctor Pendleton, and diucrs other. It is a
mod
to Gfids word. C H a p, i tf . 1 2 3
molt dangerous thing to haue a ficklenelfe of Judgement in Gods matters : Itis,asit were,fhc cracking of the braines of a Christian. If the brainesof the head be once throughly cracked, what hope is there of that man for the things of this life : 60 a- las is it with men,v\hofebraines are crazed touching their iudg- meets in matters of Gods word.
Neither if thou foloue and eftecme of the word aboueall The third things as it oueht to bee, and as thou faieft thou doeft loue and t nlb)'0Ui'
t b • 11 t_ 1 1 r 11 1 care rc en-
elteemc it, will there bee the former care, to get, to hide and ro crcJfc thc keepe k} but there will bee alfo a further care euen to encreafe ir word in vs, in thee, & to be richer in whatfocuer knowledge or other grace thou haftalreadie gotten by it : Oh remember thefcarefullfen- tenceagainfthim that had recciucd but one talenr, and had nei- Match 15.18. th:r walled nor abufed it, butonely hid it and kept it fafe, yet had not had care for employment of it to aduantagc and en- creafe. Hethatc,areth not to encreafe i\hatfoeuer he hath got- ten by the word, doth all one as if he (hould fpend and wade it : for hee fhall bee neuer a whit the better for that which hee tad. That which he hath (hall betaken from him and giuen to ano- ther that hath moft, as our Sauiourteachethin the former pa- rable of the talents, but heereof we fhall haue occa lion to fpeake more afterward. In the meane time let this bee applied to our care for recouerie of aniepart of the word that we haue loft, et- thertouchingourrightiudgementthereof, or our true affedi^ on thereunto. The more we loue or efteeme any thing concer- ning this life, pearle or anie iewell , horfe or anie other fuch thing, if we haue loftir, either by our owne negligence, or by the lewdnes of any other,do wenot with the more care,& griefe, and labour, by all meanes feeke for it, neuer leauing feeking till wee haue found it?
Befides the former, proceede thou further to other trials, for The fourth the better knowledge of thine owne heart. If thou loueft andtrilll> h cur eftecrneft thc word of God, as thou fayed thou doell, thou wilt &rc< d°[ alfo accordingly defircthc word, when thou wanted it, as alfo publike mini- loue, efteeme and defire the verie place, where and whence God fry of thc vfeth to fpeake, when thou artabfentfromit :yea, thou wilt be word, and for as ficke of defire of the word in the want therof,and of loue and our abJcncc greefe towards thefaid placc,\\heretheword istobehad,as thy houfeofGod Heart can holde : cfpeciallie when thou art abfent from it by ba- and defire ni(]]ment?byimprifonment;Orbyficknc(re,thatthoucanftnoc thercoL
reforc
114 C h a p. x tf . DauiJs Lout
refortvntoit. Dauidms fo (I doe the oftner mention Dauid, the better to demon (Irate the truth of his loue to the word of Pfil z£8. « Go d, teftified in my prefent text) Lord (faith he)Ihaue lotted the habitation of 'thine houfe, and the place where thine honour dwetleth. Andagaine, One thing haue I de fired of 'the Lord, (that isaboue all Pfal.27V things elfe) that 1 may dwell in the houfe of the Lord all the dayes of my life, to beholde the beamy of the Lord : &c. Where could hee fo behold the beautieof the Lord, as in his word ? And was not D*/^(thinkeyee) fickeofthe delireofthe word,and of loue to P fel.84.1 .2. the houfe of God,when he cried out? How amiable arc thy Taber- nacles 0 Lord ofhofls ? my foule coueteth, yea, enen faint eth for the courts of the Lord : my heart and myflefb cry out for the lining God ? How could he fpeakemore pathetically ? more paflionately ? yea, his defire after the houfe of God, and his word, and other teftimonies of his prefence therein was fo great, that he compa- reth the fame to the panting of an Hart (cuen chafed and hun- Pfal. 41.I.1.?. *ed) afier*he YHtter-brookesy faying, that enen fo his foule panted after God, andthirfledfor Go^for the lining God, crying out (as it were) when J&all I corns and appear e before the lining God f yea, to expreire this vehement defire and greefe themorei and to fticw the fame to haue beene as great as euer anie womans longing and lufling for anie kinde of meat when (he is bigge with child]} in the third verfe hee mentioneth his teares to haue beene fo a- boundant, that he faith, they had beene his meat day and nighty be* caufe his enemies tooke occafion by his long abfence from tbe houfe God, to vpbraid him in triumphing fort,faying;notfometimes, but continuallie vnto him, whereisthy God ? and that hee mea- neth, the houfe of God, euenheere vpon earth to haue beene the onelycaufeof his former great pa (lion, the words next fol- lowing doe declare, where hee faith, that therefore hee had fo poured outhisfoule,as before he had hidjBecaufe heremembred Verf 4. how he had gone with the multitude to the houfe of God &c. In other places he expre(feth his feruent defire of the houfe of God, by another fimilitude taken from the earth, that in great droughts and hot Summers by gaping and coaning feeme greatly to third PfaUj.i. f°r raine; Forhe faith, O God, thottartmy Cjod : earlywiH I feeke thee : My foule thirflethfor thee, myflrfb longethfor thee in a dry and thirflielaxd, where no water is. So are fuch phces to bee accoun- ted that haue no houfes of God, or that are without the preach- ing oFhis word, And why did he fo defire and thirft ? Hee an-
* fwereth
to Gods word. Chap. 1 6m 1 25
fvvcrcrh in the next verfe adding, to fee thy power tnd thy glory, fo Vcifc i. 4U 1 haxefefnr thee in thy SanftuHArie. No v% here el fc is the power andglorieofGot/?obefeenc, asinrhehoufeofGods worlLip, bythelincere preaching of the word : In another Pfalme hee fpcakcth morc^plainelie, J ' fir etch foorth mine hands vnto thee, my pfal,l4,.$. fotile thtrfteth after thee as a thirfiy Umd : yea, fo fickc was the Pro- phet ofhis^reefe for the want of his word, and for his abfence from the houfe of God, an d of his defire to bee reftored againe thereunto, that feeling himfclfe to enter into a fwoone for that cauic, he is faine to rebuke, and yet alfo to comfort himfclfe in t hat bchalfe : Why art thou cafl dewne, 6 my fotile, and why art thou . cUfquietidwttbinme I hope thou in God, for I finally etpraife him for thehelpeofhu countenance : yea, finding the fame qualme, and deliqumm ar.ima, the fainting of his foule to bee growing againe vpon him, hedoththefecond time reproueand comfort him- fclfe uith the very faid former words : yea, the third time the - fame paffion returning vpon the very fame caufe,he repreflcth it no otherwife then with the former words.Wehauelikewifebe- pfal^^.j. fore heard thegreefeof Thine <ts his wife, for the lolfe of the Arke to hauc been greater then for the death of her husband or father inlaw. Be not therefore fovaine, beenotfofimple, beenotfo roolifh,asco thinkethou loucftand eftcemeftthe wordaboue all other things, except thou finde in thine heart the like defire vntothe word, and to the houfe of the word of God, that was in Damd : yea, except thou beell as ficke for thy want of the word, as he i\ as in like cafe : yea, except thou bee much ficker : euen fo much ficker, as both the word it felfe is before declared, to be now more excellent) more glorious, then it was in Datiidt time, and alfo ih? houfe of God, for the words fakt h fo likewife to be efreemed. Did Damd being a Prophet extraordinarily in- fpired v\ith the holy Ghofr, and thereby hauing a priuiledge to write holy Scripture, and hauing a continual! feafl within him of the graces of the word : did D^/i^( I fay) being fuch an one, fo defire the word and houfe of God, andfo greeueforhis ab- fence from them ? Oh then* how fliould fuch as wee are neither extraordinarily infpired with the Spirit, and therefore not ha- uing any priuiledge to write Scripture.,and being alfo poore and beggcrly for inward graces, in refpeel of Damd^ how (I fay) fhould we, fuch poore wretches, defirethe word and houfe of Godpandbegreeued for our abfence from them ? without this
greefe
Ii6 Chap. 1 6. Daniels Loue
grcefe, without this defi re, asweoftenooaftof our louetothe Word, we proclaime our ielues liars to all, to whom wee doefo boaft. Is it poflible that we fhould earneftlyloue anie thing,and yec wanting the fame not defireit, neither care for the place where it is to bee had I Ranfacke therefore th!«e owne heart (whofoeuerthou art) as narrowly and exaftly as thou can ft, for thefaiddefireoftheword andhoufeofGod : certamely with- out the fame thou art empty, and voyd of all loueto the word : yea, thou haft no loue, or but weake loueto the word, if thou Sndeftnotinthyfelfe fo great adelireoftheword, and of the houfe where the word is to bee had, and fo vehement a greefe till thou obtaine thy defire, that nothing elfe will content thee: yea, without this earneft defire to the Word,and to the place of the Word, thou art vtterly vncapable of the Word. For who
Ifa.f $. u are called to the Word t are not they that are thirfty ? yea, only
Ioh.7.37. they, yea, they onely haue the promife of being fatisfled, of be- ing partakers of the Word, and of all the graces offered in the Word. As Dauid longed and faid, Ob that one would giue mee ' *' *• drinks of the water of the well ofBeth/ehern, which is by the gate : So mud thou long for the word of God, and for the houfe of God,
Ioh,4J4. where is water which Chrift Iefu swill giue, and whereof who foe- ner drinkethfhall neuer thirft : butthefaydwaterfhaHbe euen in him, a weU of water ff ringing vp into euerlafting life^ yea, fo that out of his
Ioh,7.3 S. belliefbaHflow riuers of flowing water to the refrefhing of many other.
Gcn.30,1. As Rahe/longed for children, and fayd to Iaahob, Giue me chiL drenor elfe I die -Jo muftthou long after the word, and after the houfe of the word, as being without them readie to die: yea,m- deed how canft thou Hue, the word being(as thou haft hard)* 6* word of life: & the houfe of God,in refpeft ofthat word,hauing a
loc! i- \%. fount aine comin^forth t hero f to water the valley of Shittim (that is) the Church ofGod: and out of which fountain the lutingwaters ( cleare aschvifalfygoforthjomeone wayyfome another ■, as it were out of the
Zacli.14.8. throne of god and of the Lambe ? Thefe things being fo, & there beingfucha necetfitieof the defire of Gods word , and of the houfe of God, wherefoeuer there is true loue of the faid Word 5 what (hall we fay of fuch prophaneperfons, as arefo farrefrom all fuch defire, that they loue ale-houfes, carding, and dicing, and tabling-houfes, play-houfe>, and fuch other houfesof all vanitie and impietie, ten times more then they loue the houfes of God I Sq long as they be in fuch houfcs; though it beeneuer
fo
to Gods word. C h a p. \ y. nj
fo Ion* they are in their element, without anie wearinellc,yea, v^ ith great delight : but at the word of God, and in the houfe of God, they fit vpontbornes, euerie word is tedious vnto them, though neuer To excellent, neuer fo profitable, neuer fo neceffa- rie> efpecially after the Preacher hath Hood his howrc : Oh mod lamentable, wofull, dangerous andfearefull eftateofall fuch: ye therefore, my brethren,partake not with them therein. All fuch, whiles they continue fuch; are in no better date, then in the (fate of condemnation.
Chap. XVII.
Containing three other trials to our fe lues of our lone
towards the Word.
AS wemuftbethus greeued for want of the Word, fo great The fift trial) efpecially mult our greefe bee for the tranfgreflion of the °f°u»* loueto Word in anie thing : How Dauid was greeued for his great fin thevvordjby againft frith, doth appeare not onely by his humble confeflion ourro^ne therof, as foone as he was charged therewith by Nathan, faying, n-anfgreffions 7 haue finned again/} the Lord, butalfoby the whole 51. Pfalme, thereof, which is nothing elfe but an heauie and a dolefull bewailing of 2,Sam- I*»1i* his faid ilnne. /Vr<?rhauing denied his Lord and Mafler, when M , he came to the fight ofhisfinne,ohho>v bitterly did he weepe? a ' How was the woman greeued, and how did (he weepe that had beenefuch a finner, thatfhee was noted and knowen to bee a great finner ? Euen fo that (lie did not onely wafh our Sauiours icctc with her te Ares, but a!fo to teftifie her greefe the more, Jbee ^ac wiped themwith the haircs of head-y and kjffed them n it h her mouth , euen (as it feemeth) before (hee had annoynted them with her precious oyntment ? How were they pricked in their hearts, whom 7Jeter had charged with flaying and crucifying our Lord a fij a 37, and Sauiiur,cuen{o that they cryed out fas not able to indurc the priekes of their confeience ) Men and brethren what fhallwee doe ? doth any man louehis ftiend entirely, if hauing offended his faid friend, and done cleane contrarictothat which hee re- queued of him he be not greened for it ? It cannot bee : can wee then fay weloue the word, and yet not be greeued fortranfgref- fionoftheword .?wedoefowly deceiueourfeluesifwcdreame
. foi
liS C h a P. i yl DauUs Lout
fo : I might heerefliew the degrees ofhis greefe, according to the greatneflfe of our tranfgreffion, of our knowledge, of our perfons, of ourformer delights in any finnc &c. Buthafrening to other things, I omit thefe. 6. TrUtl. vVe mufl yet proceed further,if we will throughly know our
trfe ffi n *ouc t0 r^e w : ^'or *c *s not enou¥>a ro Dee grceued for our
of other, owne offences, but we mull alfo be troubled in our mindes with
the tranfgreffion of the word by other, yea, and by outward
fignes tellifie the fame, if wee w ill approoue ourfelues to our
felues, and to other that we doe truclv loue the word : did not
Our Prophet fo I yss, yes, aboundantly : for doth hee not after-
Verfc i ; ft vvar ds fay in thi s very Plalme : Riusrs of water rtinm downe mine
y crle i j 8. eyes^ yecatije they k:eve not thy Law, This was the more in David,
becaufe ofhis great dignitie andauthoritie : Princes are often
muchgreeued for tranfgreffion of their own Edicts and Lawes;
but little touched with the tranfgreffion of Gods. How vehe-
i.Sam.14.35. mently was <SWmooued againlthis owncfonnefr*.*i/.>4/?, for
44' tailing a little hony contrary to his proclamation, though not
without great good to the whole people ? but little was he moo-
ued with the people for eating of bloud contrarie to Gods com-
mandement, though his owne former proclamation had beene
the caufe of their fayd tranfgreffion of Gods commandement.
NeHcm 1.4* B ut to returne, how did Nehemiah alfo weepe and mourne,
both for his owne (innes,and alfo for the finnes of the reft of the
Iewes?did not Ieremiah write an whole book of Lamentations in
that behalfe? vndoubtediy it is manifeft that he did not fo much
lament and bewaile their outward afflictionsjruine & defolation
of their Citie, Countricand Temple, as their finnes that had
loci 1 .8. &c. procured the fame : did not /<?<f/call all to mourning in his daies
I4.&1.X1.17* for the finnes one of another I and is there not neede and great
neede of this teftimonieof our loue to the word in thefe dayes ?
yes verily, the moreneedeis there of this grecfeof thismour-
ning, of this weeping and powring out of tearesfor our owne
finnes and for the (innes of others, by how much the lelfe wee
doc thus weepe, and mourne, and ihedteares : Ifwceloue a
friend, are wee not greeued at any indignitie done vnto him, as
well by other as by ourfelues I If wee haueany other thing that
wee doe much loue, doth it not grecue vs if any doe hurt the
fame .? fhall wee not then much more grecue at anie indignitie
done by any to the word of God I eueric indignitie to the word,
is
to Gods word. C h a p. i 7. I i?
is to God himfelfe thcgiuerof the word, as before wee heard. If therefore we regard not the word in this bchalfe, if wc be not mooned with the indignities done thereunto, butbecfhll, and finde not our hearts troubled therewith, neither alfo doe wc re- gard God himfelfc. What then (liall wee fay of them that make a fport and a may- game of fome great Onncs of other ? Such arc they that make themfelucs merrie with other mens drunken- neile : yea, that take delight in making men drunke : yea, that glory and laugh and geerewhen theyhaucfo done : yet what iinne more odious, more Ioathfomc, more abominable then the iinneofdrunkennerte? Are there not fome alfo that make but a icftof fornication, and doe acconntit but a trickc of youth I yea, be there not fomethat glory in their mod deteliable adul- teries : and that likevvifereioyce when other (efpecially their e- nemies or profeifours of the Word) doe commit the fame? may we not fay the like of fome other, that make the like May-game of the vniuft and wicked cuftome of fome places in punching againftallcquitieonefor the finnc of another ? I meane the next neighbour-man towards the Church , for his next neigh- bour-woman her lifcingvp her hand againft her Husband, to whom (he ought nottogiuean euill word. The more ancient this cuftome hath beene without any controlement, the more wicked and diuili(h it is.
To returne 5 our griefe for the fi ns of other mud be fuch that The 7. Triall it do workealfb in vs an holy kinde of anger and indignation a- of lone by an eainfl thofcthat doc any waies wrong ordifgracethewordi, by .Y na"&era- doing or ipeaking any thing contrane vntoit. This anger & in- ■ dignation arifing from a burning loue, is that which we chiefeljr call zeale: Though zealein it felfcj be nothing elfe but a vehe- ment, and boiling, and burning loue, yet (as Ifaid at the firfl of loue generally ) according to the meafure and heate thereof, it commandeth all the reft ofthe affections, and fliewelh it felfe likewife by words and actions accordingly : and it appeareth chiefely, and efpecially is called by the name of zeale, whenit breaketh foorth into anger,and anger into words or actions : for angerisneuerin the word limply condemned, butonelyas ei- ther the obiec!, or the meafure thereof is not right : yea, it is ra- ther commanded and commended -.Beanzrtebfit firm? not, ButEpkci. 4»x^ to return : our loue of the word hauing thus wrought our hearts, tobegrieued with the tranfgredions thereof by others, andai-
K fo
Ijo Chap. 17. Dtufds Loue
fo prouoked them to an holy anger, and indignation, the fame mult be further teftirled by our wordcs, and our adions, if wee will approue our faid loue towards the word vnto other : Eue- rieonetruelylouingthewordof God according to the worth thereof, mud be able to fay againft the trangretlors thereof as
Tcb.juSjT?, Elthu faid to the friends of Iobi (his wrath being kindled again ft io. them ) I am full of matter ; the Spirit within meconjlrameth me : be- held my belly n 06 wine which hath no vent, andisreadie to burft, like new bottles : 1 will [p cake that I may be refrefbed : J wtll open my lips andanfwere. This anger, indignation; and zeale fo abounded in our Prophet ( whofe loue towards the word, we doe now fpeake
Pfal.up.139. of) that befidesthofc things beforenoted hee teftifieth further that it h*d co nf/tmed him}bccaufe euenhis enemies had for got ten Gods
Verf. j$3. word, Andagaine, I beheld the tran/grejfors andwas greened , be- camethey kept not thy word: where the word grieued, feemethto fignifie fuch a griefe as being ioyned with anger , did inwardly fret & torment him , yea alfo ftrike him with a great feare,as be-
VcrC 73 . fore likewife he had faid, Horror hath taken hold vpon me> becaufc cfthe wicked that have forfaken thy Law, Some alfo doe interpret the fame word, as though the Prophet hadbeenefo wroth with- fuch tranjgrejfours, that he could net contains himfelfe , but did breake foorth into reprehenfion , and a kinde of chiding. In another place, he proceed eth further in his indignation againft fuch per-
Pfal. 1 ox. 8. ions, and like a moft worthy King protefteth, that he would ear- ly defiroy all the wicked of the Land , that hee might cut ojf all wicked doers from the Cttieofthe Lord.
Jeremiah expreifeth his zeale for the word again ft fuch as had derided him, and made a fcorne and reproch of the word , his zeale ( I fay )in this behalfe he exprelfeth by comparing it to fire. Forhauing in refped of the former indignities done to himfelfe and to the word of God, and in refpeel of the fmall fuccetfe of his minifterie determined & refolued with himfelfe, to fufpend himfelfe from his minifterie, and to fpeake no more in Gods name , hee faith that his wordc was in his heart as a burning fire,
Kcr.20.9. (hut vp in his bones, (o that he was weary with forbearing and could not flay. &c.
Shall I reckon vp other examples of the like holy anger , in- dignation, and zeale? I ftiouldbetoo tedious largely to lay o-
.H*nb.if-7» Pen tne extraor'dinarie zeale of Thinea* the fonne of Eleazar a - 3,?*&c. gz'mft Zimri and Cozbt for their moft audacious and open vn-
cleaneire,
toGtdswtrd. Chap. ijm i^i
cleanclle. Whofe zeale though it be not imitable by priuatc per- fons,yer irisleft written for an euerlafting commendation of rheiJidP/jwr** :>ea to be imitated alio in the general], by fuch JU are in authoritie for punifliing of fuch audacious impieties.
Itw ere alfo too long to tell you at large , of the great zeale of /<?/u*, who finding the bookc of the Law that had fo longlien hidde in a corncr,and percciuing thereby the great (mnes of the people againlhheiaid Law, and the manifold iudgements of a.King. tut, God hanging ouer their heades for the fame, teflified his ex- ceeding griere in that behalfe, by renting his clothes , and by fending diuers honourable Me(fengers to Huldah theProphe- telfc, to enquire of he Lord by her, what was to be done? for the auoiding of the faid wrath of God.
So great alfo was the zeale of Hezekiah, hearing the blafphe- Ifa:37.j, mieoi: Rabfbeleeh a wicked heathen, that he rent his clothes and co- hered himfelfe with fackcloth : &c.
Such alfo was the zeale of Paul, ix\&rBarnabas> who for their
miraculous reftoring of a -Creeple to his Limbes being by the
people of Ljfira and Derbe taken to bee Gods come downem the
liken 'fe of cmen ,andperceiuing the people purpofed to facrificc
vnto them, werefo v\ ounded and offended therewith) that they
didrenttheirgnrmentsandrunneinamongftthem, topreuent ^^. ,4 $c
a further finne; and (aid, Sirs why doe jce thefe things ? To omit
many other examples, how great was the wrath , indignation,
and zeale of .!/?/>/ (othenvife the meekeft man vpon the earth) Num.u. 3*
v\henhcfaw how in his abfence the people had made them a
molten Calfe , to put them in remembrance of the Lord, be-
caufe they were out of hope of the returne of Mofes ? verily hee
was fo moued, and his anger w axe dfo hot with the forefaidfinne, Zxod. 32.1^
that he cafi the two tables of the Teflimonte written by God hixnfelfi
out of his hands and brakj them tn pieces y and afterward tookethe
Calfe which they had m.tde and burnt it in the fire , and around it 1 9
ponder ^ and fire wed tt vpon the wat errand made the children of Ifrael
drinlte thereof: and lad of all in his former wrath and zeale hee
commanded euerie man to gird his [word to his thigh and to runne
through the hoafi from gate to gate oftheCampe , and to flay euery
man hu brother ? will any man charge Mofes with a kindeof
madnefTe in the former refped ? I dare boldly fay ofthatman,
that fo chargeth Mofes ,that hei> notfarre from a kindeof mad-
netfe himfelfe. For doth not CMofes afterwards boldly repeate
K 2 and
132 Chap. 17. T>mds Lone
and report this againe of himfelfe, as a thing well done by him Dcutro, 16.17 for their forefaidtinne?yes he faith, »>/^» I looked and beheld bow yee had finned agamjlthe Lord, and made jott a molten Calfe , and hadturncdafidc qKickelyotttoftbe way which the Lord bade omma*- dcdyonjben I tookc the two tables {as it were deliberately and not rapjlj) andcaft them oat of my hands and braise them before your eies, Jf Mofet had done this ralnly, vnaduifedly , and in a madde humour, how great had his linne beene thus to haue boafted o£ that which he had done ? It is cei taine then that hee did it not in any fuch inconfiderate pa (Tion, but as rapt with a diuine furie &c by theefpeciallinllinft of the holy Ghoft, the better thereby to (hew them the hainoumeffe of their horriblefmne, and how by breaking of Gods couenanr, they had made themfeluesvtterly vnworthyofall communion either vsith God or with hiscoue- nant» Now is not thelike holy anger, indignation, and zeale vpon like occasions as necelfarie as it was then , thereby totefti- fie our like loue to the Law and Word of God , againft all thofe that breake the fame, at lead wittingly, willingly and rebelli- oufly ? yea fo much more necelTarie is ir,by how much more ex- cellent we haue heard the Word to be now, aboue that that it was in thofe daies. Therefore as in the Law it is commanded, Leuit: I9.17. thotifoalt not hate thy brother in thy heart : Thou fialt in any wife re- bptk? thy neigh bonryand not fnfferfinnes vpon him: So in the Gofpell Ep» - j . it is (aid,haue no fellow Jhippe with the vnfrmtfullworkes ofdarkneffc^ but rather reprove them> or reprotte them the more*, this is not writ- ten to one particular perfon a!one,as to Timothy , or Titiu : nei- ther for direction of fome fpeciall calling onely , as of the mi- ni Iters of the Word, or forMagiflratcs, or for both, but it is written to an whole Church, and therefore it isaninftiudion for al 1 that profelfe themfelues members of the Church.
Beloued, letvs further conhder of the neceditie of this zeale and indignation for the tranfgredion of the Word,as chiefly by our felues,foalfo by other, letvs I fay, confideroftheneceflitie of this indignation vpon fuch caufes,by our ov\n wrath and an- ger again ft thofe that tranfgrclle our word or crolle our wills. If our feruants, or children, orwiues do offend vs, by doing con- traricro that that we required to be done, how arc we presently offended, mooticd andprouoked to anger againft them ? Saul ***** was fo offended with his ouncfonncZw?.^.™ , for taking onely ' 'ofalittlehonyinagicatexircmirycoiuraiietohisfoi'!- lcr ..lift
(though
t. Sam. 14.44-
toGodsword. Chap. 17. |**
( though vnknowneto Jonathan ) that prefently he vowed and (ware no letfe punilhment of the faid offence then prefent death. The Jike oftentimes is our anger and wrath euen againftthem thatoughttobeasdearetovsas/™<*f£4w to<SW, for as faiaJl orFence^forablighttranfgredionsof ourcommandements. If hkewife riding by the way our horfe doc but ilumble , or at the moft fall with vs, or be ritt id, and will go backward, or an other way then vvc would hauc him to go, or runne afide to endanger vs againlt a wall,or lie downe with vs, or doe but fuddenly (tart at (ome light, as Balaams Afle did with him : or if our other cat- Num^i.ij, tell break out of our grounds(though they know not ours from othcrmens)orwhen wee driue them doe runne into fome by w aies, and go not directly thither whither we would hauethem to gOj oh how are we mooued in all fuch cafes , and in all other things, and with all matters that doe any waies croilevsof our willb ?. From whence is this our wrath and anger, butfromthe loue of our felues, of our ov\ ne words, of our owne wills ? Shall this our fclfc loue workc in vs fuch an anger againft all perfons, and all things, that doe any waies offend vs, and do contrarie to our words and wills, and (hall wee profetfe loue to the word of God) and to God himfelfe, and yet not be mooued at alJ, or but lightly moued with the tranfgre (lions of the word of God i veri- ly our fuch profelfion of loue to the word, and to God himfelfe is altogether vaine,thatworketh notanger and wrath againft the tranfgrefTiOns of the word according to the quality of fuch tranf- greflions. Let all therefore that profetfe fuch loue, trie the fame by their wrath and anger in the former cafes , futable to their faid profefTion of loue. As all that profelfe fuch loue tothe word, mult in like cafes hauc fuch anger, fo great efpecially ought the anger, and indignation, and zeale in fuch cafe* bee of allMagiftratesand Minifters of the word: But alas how rare is ittobefoundineitherofboth ? Sinne and great linne may bee committed , yea boldly and openly committed , and yet no man (almoft) moucd therewith : no man (bedding a teare : no man faying,™^ doyoHfo ? At lead no manfo burning in zeale as wehaue heard thofe before mentioned to hauc burnt. All men criefordi faction, discretion , and zeale is almollbanifhed. If any be zealous again (1 Poperieor Papilh , or again ft an} other wickednelTe or wicked men, oh how many fhallheprcfently prouoke againft himfelfe ? yea not onely to mutter and mur-
K 3 mure
154 C h a p. 17. Dtuids Loue
mure againft him, bat alfo to plot mifchiefe : haue we not daily experience thereof, againft all forts of men? without any excep- tion of any iuch perfons honourable or more then honourable ? cuenofthe mod noble Princes? who (almoft) that is zealous, goethnotinthemore danger, the more zealous heefheweth himfclfetobe?yeaitwerewell if in encorporations and other places gouerned onely by Headboroughs , Magistrate did not enuy Magiftrate,and one Headborough oppofe himfelfe to an- other, for his greater zeale,courage,and forwardneife in punch- ing of finne and wickednelfe in fuch places. It were well (I fay) iffuchgouernoursdidnotbyallvnkindeand vncurteous deal- ing with other of their ranke & order more zealous then them- felues, labour either to breake their hearts , that they may of their owne accord giue vp their places, ( though they cannot fo leaue their places, without finne, and for faintneire of heart and want of courage ) or foprouoke them , as that they fom crimes ouerfhoote themfelues, and do that which they ought not, ( for Eocle: 7. 7. who ufo wife whom much opprejfion makith not in fome fort mad ? ) that thereby there may bee fome colour of a iuft election and carting them out, that other may altogether dominere , accor- ding to their owne pleafures , without controlmenr, or cro fling of any. Verily this is not the difeafe of fome one Corporation onely, but for the mod part of all throughout the kingdome, it may bee alfo in other kingdomes. And do not Minifters alfo of the word that are more zealous then other, meete with the the like meafure, at the hands fometimes of other their brethren in theminiftric thatareleffe zealous? Atleafl: are not Minifters according to their greater zeale inreproouing of linne and la- bouring to reprelfe the fame, the more hated and oppugned by their Parifhioners ? Oh that it were not fo ? who is of fo little ex- perience as nottohaueobferued fome Minifters at the firft be- ing bone companions (or rather male companions ) ready to bowle, to carde, to dice, to drinkc, or exercife any vanity with their people, vtterly neglecting their chiefc dutie , then to haue becne in great account with their faid people, and to haue all ready at all times to runne and to ride, and to fpend their mony for them, and to free them from any trouble , though neuer fo iuft? and yet afterward the fame Ministers touched by Gods Spirit for their former courfe, and turning ouer a new leafe,and zealoufly labouring the good of their people : or fome other
Minifter^
to Gods word. Chap. 17. Ijj
Miniflers fucceeding them , and making conference of their duties, to haue had all their faidPariihioncrs tooth and naile againft them, and that becauk they ranne not (fill) withthemto the fame exceffe of ryot ? Oh but for all that difcrecion is very good,and (oft fire makcth (wett malt : w hat then, mu(l we not therefore be zealous ? mutt we, or may wee be cold in Gods caufes ? no, no : It is good to be ^ealouflj affccledalwaies in a good £aj. ^ thirty ■. for fuch as arc but lukwarme,the Lord Iefusthreatneth to fpuethem ont of his month, exhorting them therefore to be***- ^eu: , x^# low and to repent. Neither is there any true wifdome without the word , as before wee haue heard : nor any good difcre- tion without zeale : neither any true loue, but hatred of lCu.i 017. men without reproouing of their faults. Alas, alas, what fliall wee then fay of them , that being in place to repreffe euill, can for all that endure to heare any thing, to fee any thing, how foule, how beattly , how abominable focuerthe fame bee? Yea what fliall wee fay of fuch great perfons, as cannot at great featts make them-felues merry with any thing, but with hearing filthy, bawdy, and loathfome fongs? fuch as fliould make any chriftian and chafte eares tingle to heare ? Yea that are not onely content to heare the fame, but do alfo call for the fame and take delight in them ? O wofull, 6 doleful! mirth ! The end of fuch mirth will be bitterncire, weeping , and gna- fliing of teeth. Of fuch featts alfo of our times I may fay,as the Prophet fpeaketh of the fads of his time, // it fuch a feafi the Lord hath chofen f Indeed the Lord alloweth his people to feaft "* 5s- S- as well as to fatt : but is he delighted with fuch featts ? No,no • heabhorrechthem. If heefaid of the Ceremoniall Featts that himfelfe had ordeyned ( being abufed by the Iewes ) Tour new Afoonesandyottr Appointed feajls my foule hateth- they are a troti- HStf I« 14* blevnto me, [ am weary to bearethem: oh what may heefay of fuch abominable feaft; as many of ours are r Surely fuch featts of men do not onely keepe the Lord fatting from fuch praifes, as are his due for his mercies vouchfafod in fuch featts, but they doe alfo cloy him,and are mo- 1 diihonorable vnro him 5 as hee may fay as he (aid of the former fafts of the lewes, Behold ye fast for flrifc and debate and t* fmtte with the fiffsofwickednejfe, &c : IC2: 58.4' As I fay the Lord may thus fpeake of our featts, cuen in refneel of men, becaufe fuch featts are turned into fraies, into quarrel- 3ings,and fightings, and bickerings one with another, efpccialiy
K 4 with
136 C h a ». 1 7. DMtds Loue
with fuch as (hall any waiesreproue or di^aft fuch prophane mirth, fo alfo doe fuch feafts tend chiefly :o rlgh !>ig, and ilri- uing, and contending with the Lord, by abufing iiis name and all his mercies, whereof in fuch feafts men are plentifully par- takers. The Lord pronouncethawoetothem, \nwhofe feasls
Ala: $. m (here were the harpe3 the viol^andthe tabret, and the pipe, and wine, but they regarded not the works of the Lord , neither conjidered the
a . a operation of his hands : they chanted to the found of the violl^ and in*
hente d to them felts es inftruments ofmufickeltkeDauid: theydranke wine in bowles, and annoynted themfelues with chief oyntment , but they were not grieuedfor the affiitlion of Iofeph. What then be- longeth to them in whofe feafts Gods workes are horribly abu- fed; and his poore afflicted Saints haue fongs made of them,and are many waies vilified , difgraced and reproched.? Oh that fuch feafters would remember that Nabal one day madeafeasl
i Sam: if- $£. fri^g a ]&„£ and his heart was merry wiih'in him, becaufe he was very drunke}buz yet the next day Abigail telling onely v\hat David (a man as himfelfe was) had determined againlt him , though fliee by her wifdome had preuented the danger, his heart dud within him,and he became like aftoney and died within ten daies after. Oh that fuch feafters would alfo confider the fudden change in
£ the great fcaft o£lBt(/h<tzzar, and thefearefull euent afterward,
viz: that the very next night Be/fhazzar himfelfe was flaine, and his kingdome taken from his pofleritie> and whole nation, and tranfla- ted to the M edes and Perfians. Yee will fay, I am too hor,too fharpe,too bitter againft fuch feafls 5 will you not giuevsleaue* to be merry ? yes that I will, but according to the old faying, Be merry and wife. Dare you in your merriments dishonour the King ? Feare yee to difhonor the King ( and yet all Kings are but mortall men ) and feare yee not to difhonor the Eternall & Almighty God, the King or Kings ? Can yee not be merry 3- mongft your felues? but yee mud grieuc the Spirit of God,and God himfelfe i That verily is a curfed kinde of mirth, and fuch as without great repentance will beeturnedinto bitterheaui- neife , as the mirth of Nabal and Belfiazz^r before mentioned. Oh Sir ( w ill fome fay ) you are an odd man, nnd a mange man indeed. What ? 1 haue beene in fuch feall^where haue beenc many pleafant fongs , and other merriments, fuch as you now condemnc, and there haue beene Minifters of the word there prefent, as good as your felfe for learning, and euery way, that
haue
to Gods word. Cha f. 17. 1 57
haue either beene as merry as the red, or haue not once opened thcirmoinhevo finde any faulr. Alas if you fpeake truth here- in, I am forry to he a re fjch truth, and of fuch Miniiters : For can there be any loue to the word in fuch minifters of the word as can lit at fuch feaffs, and hcarc fuch fongs^without a word or. rcproofe? May they not \\'\\\\ lerewne rather wifli , they had a hiring place in the wilder jicffe of way -farm* men, to leaue fitch com- Ier: 9- 2« pany and to got from thcrru * Yea ( if the former obiedion be true ) may wee not all complaine with the fame Prophet in the fame place, that all (that is,the grcateft part) are adulterers y ( for * Pet: m* certainly fuch eares fas well as eyes) as are delighted with adul- terous fongs, argue adulterous and vnchaft hearts) and an affem- bly of treacheroM mcny and that they bend their tongues like their bowes for lyes ( that is, for all vanitie ) but they are not valiant ( or haue no courage)/^ the truth. Oh my Brethren,my Brethren, my very fpeakingof thefe things, and yourowne experience of thus coldnelfe and cowardlineile in the matters of God, and for vpholding of his word, (liould make euery one to cry out, My belly > my belly, I am pained at the very heart. If Jeremiah fo Cryed ler: 4« *S* out, to thinkeonelyvpon the futurefruitofthefinne of his peo- ple, how was hee ( as it were ) in his inward parts tormented to fee their prefent iniquities : yea but they are great perfons(may fuch ftliniilers fay) in whofe company v\ e arc,and by reprouing of them, wee may prouoke them againft vs. How know you that ? Certainly if thofe great perfons be alfo wife , they will thankfully takefuchreprebenfions: For the rvife in heart rvill re- prov:iCt3# ccitte commandements. Will hee then (forme at reprehenfions ? And he that rebuheth aman, afterrvard /ha// finde more fauour than pro. j8.it." loeth.it fl h t er :th with the tongue. If they befooles,whom yeedo reproud what neede yee care for their difpieafure ? efpecially, if by difplealing them , yee pleafeGod 5 and by pleafing of them, yee purchafe to your felues the wrath of God ? Had yee rather prouoke God than man? If it be better to pleafe God A&4/19, than Men , then is it lelfe dangerous to difpleafe men than to difpleafe G o n ? If yee beaihamed of Chriftand his words herc,willnor Chrift be afhamed of you before his Father, and Marc:£-?8' beforehis Holy Angels ? Men can but kill your bodies , but God '-an and will without repentance defiroy both bedy and Joule Matth: io.»S. in hch, ^Notwithrfandinglcondemnenotdifcretion^but corn- men' I due regard of perfons, of time3 and of place, of the quail*
I38 Chap.i^ DauiJs Loue
tie of the offence, and of the manner of reprouing, difcretion is good and neceffarie, being taken from the word, and not from the corrupt braineof man. It muft alfo be alvvaies ruled,guided, and directed by the word,itmu{t neuerouer-ruleandouertop the word, that were, as if the hand -maide fliould vfurpe ouer the miftris; it mud befortheword,notagainlt the word ; it mud be for the aduano»ing of Gods glory , not for the hinde- ring thereof; it mud be for the faluation of our brethren, not for their deitru<5tion. To be breife, for zeale and difcretion obferucthefe rules.
Certaine rules ^orz^k : Beware, led by thy filcnce thou betray the word
for«a!eand of God,and preiudice the faluation of rhy brother.
difcretion. For difcretion ; Take heedc that by thy fpeech thou difgrace
i* not the word, neither iuftly giue occafion to thy brother, to be the more auerfe and further from the word. Thefetwo firft rules are neceirarie, becaufe often-times wee doe greatly faile by not obferuing of them : either by our filence wee betray Gods caufe, and negleft the faluation of our brethren : or by fpeaking otherwife than wee ought to doe,we difgrace the caufe of God, for which we doe fpeake, or fo prouoke our brethren, to whom we fpeake,that our faid fpeech rather tendeth to their destruction then maketh to their faluation.
Thirdly ; Be not haftie to fpeake in prefence of thy betters
lam: 1. 1 g. ( ' meanc better able to fpeake than thy felfe ) but be fmft to heare^znd giue thy betters the flrft place of fpeaking, as Elibm
lob 32. 4. did to other more ancient than himfelfe: if they altogether hold their peace, or be drawne dry with fpeaking,or fpeake not to the purpofe, then fpeake thou with good refpeel to the mat- ter whereof thou fpeakeft , as alfo to the perfons to whom thou fpeakel!, that there be noiuft exception by any taken again (1 thee. a Fourthly : Remember the rule of our Sauiour , for not gi*
Matt: 7.6. uing holy things to doggs^ neither cafling pear Its before fwine. As
Pror:? 8. alfo. of Salomon to the fame purpofe, for not reprouing of 4 [corner. Thefe rules obferued, feare no colours, feare no dan-
Pf I 6 &cr : ^s our Prophet fad before in this Pfalme, / mR fpeake of
thj teflimonies before Kings, and will not be aflame d; fo fayrhou,
fo doe thou. Did Abifhai fo loue Dauid, that when Shimei cur-
m , fed him, and railed on him, and threw flones at him, hee faid with
great indignation 7 why fltonld this deaddogge curfe my Lord the
King ?
to Gods word* Chap. 17. 139
King ' Let megoe oner, [pray thee, and take off his bead? and wilt thou be patient when thou either heareft the word reproched, by words fpoken, or fung, or fcetl it by deed defaced ? 0 euiil, 6 wicked patience, ouen fuch as the Lord ( though 3 mod pati- ent and long-iurrering God ) will not alwaies beare. Yea but 7>aul prefcribcth the man of god to be gentle to aR menyapt to teach, x Tim: 1.14. fuffermg the euiil. I anfwer, 1. that Timothie was employed a- mon°, the Gentiles newly converted, towards whom the more gcntlenefle and mecknelfe was to be vfed, the better to con- tinue, Jlrengthen, and fettle them in the faith according to the example of Chrift, who did not breake a bruifedr cede, nor qnench Mat: j itl04 the Jmoakiug jUx \ & this is alwaies necellarie. For as fcienes, ne-Aly grafted into another ftocke> mull be tenderly handled 5 fo mult fuch as by the engrafted word are newly converted to Chrifr,and engrafted into him : notwithftandingthis hindreth not but that other that arc obltinate and prophane in a Church long cftablilhed , may be otherw ife dealt with 5 euen rebuked with all authontie, as we fee our Sauiour, and the ApolHes, and T. before them the Prophets to haue done. Secondly, to the l 2,x*' former place I anfwer,that the word in fome books tranflatcd, fuffermg mill men, is better tranflated in the new tranflation only for patient, and may betaken as well fcr fuffcring of euill in the Neuter Gender, as in the Mafculine: for malum jkxha, rather than malum culpa. I mean e for fuffering of wrongs and indig- nities at the h 'nds of other men, which all Mimfters of the wordfaithlully difcharging their duties, muft prepare them, felues for, and the which they fliall certainely meet with : yea this is the portion of all the hearers of the word that will alfo be doers thereof. And therefore the good ground is faid to bee thofe hearers of the word, that do bring forth fruit with patience: j^uc. gtI, Notwithstanding though we mull haue patience to beare with wrongs done to our felues, yet muft we not be fo patient, and w ithout any word of reproofe, as to beare indignities done to the word, and thereby alfo to God himfelfe. Oh then let vs beware of that foolilh loue towards men, ( no better indeed than hatred,as hath been (hewed ) that is fo much in thefe daies by many extolled, as that we m uft not oncly not reprooue them that deleruereproofe:but alfo whatfocuer we heare or fee, yet not to iudge them, but to hope well and charitably of them. And w hy f becaufe forfooth it is faid> ludge not &c : and againe, Ma»- 7 1 ■
Loue
1 40 C h a p. 1 8. Dduids Line
i.Cer 1 j. 7. Loue tbinketb noeuilt^it bedretha/Jthingt, beleeueth alt things 3hopeth all things. But alas, thus to take away alliudgcment :&c. what is it elie but to make loue to bee foolifh and without vnderftan- ding.-Ifatreebeare crabs, may we not fay it is a crab-tree : yea, if ground well husbanded bring foorrh nothing that good is, may wc not fay that it is bad ground ? may weeiudge thus of o- thcrthings by theirfruit, ycj, by their barrennelle, and may wenotiudgethelikeofmen ? DothnotourSauiouralfofayin
la 7 the fame chapter, Tee jhall know them by their fruits, &c. Doe men
gather trapes of thornes or figs ofthiflles : away thcrfore wish fuch foolifli and fenfeleile fpeeches, yea,which arelikewife moftvn- charitable, and euen fo grolfe that they neede noconfuration: and therefore I fpeakeno more thereof. Thus much of this tri- all of our loue to the Word,by our holy anger againft the tranf- greffions of the Word by other.
Chap. XVIII.
Cent dining three other Trials ofottr lone to the word.
vv,
Ith the former Triallofour loue towards the word, by our greeuing at the tranfgreflion thereof in others, as well as in our felues, and by our reprehenfion of them that fo traufgreire accordingly ,let vs ioyne another triall of our loue to- wards the word, to our fel ues, and for declaration thereof to o- ther3 by our loue of all goodneire, eucnof whatfoeuerthe Lord The eighth commandethor commendeth vnto vs.gCertainly,ifweloue the Triall of our vvorc| as Oauidloued it, as we haue much more caufeto loue it Won? b/our then he had, then will wee loue alfo whatfoeuerthe word com- loue of all mendeth vnto vs. The more any man loueth a fricnd,the more g«oincflege-hee will loue any thing thatfucha freind commendeth vnto nerally^fpcci- him. Thou wilt yecld to this and readily fay, thatthou loueft n ascc°" any thing that the word commendeth vnto thee. Then to trie the generall by one particular 5 Whatfayeft thou to admoniti- ons and reprehensions of thee for thine owne faults and p tranfgreflions againft the word ? For as an.eare-ring ofgo/de, and
acs an ornamtnt of fine golde, feu a wife reprooner vpon an obedient • eare. And againe : the eare that htareth the reproof e oflifeyabideth
Bcclc'f./ ,'j. ' *w#tf£ tht wife* And againe : It u Irttttr to heart tht rtbnke of the
wife*
to Cods word. Chap. 18. 141
wife ,; htn for A man to hsare the fong offooles. Doth rot the Holy Gholtalfo in many o;her places llraightly command and high- ly commend admonitions and rcprehenlions ? how docil thou takefuch admonitions andreprchendons? howartthoumoo- ued with them .' offended or pleafed \ As Damd knew his heart not to deceiue him in that loue of the word that heere hee fpea* keth of, & partly declared the fame to other by the teftimonies therof before mentioned(as already we hauc heard) fo he knew it hkewifeby thistriallthatnowwefpeakeof. Heio loued ad- monition and reprehendon, when at ante time, in refped of his flip; he needed them, that h^ prayed they might not bee negle- cted towards him ; Let therighteoiu (faith he) /mite mee : it /halt bee a kjndnejfe : let him reproout me, it fi.ili he an excellent ojle which ^ 1 fljxllnit breaks my head: for jet mj prayer alfo Jhallbeein their cala- mitie : neitherdid Daxtdvitcr any more in word, then hee did pcrformein deede : for how did he take the admonition and re- prehendon by thr: Prophet Nathan, of his great finnc againft 7/r/Wjr,withafullheauie, andforrowfuli, and penitent heart, he anfwered moll meekely, mod miidely, mod gracioufly,con- feflinghis (inne \ I hatte finned agatn/l the Lord: Before that alfo j though he had vowed and f a orne the death of Nabal and of all 7"^ll^t u,x3# his, and had caufed all his fouldiers to arme themfelues to the fayd intended daughter, and hee with them were 'going to the execution thereof, yet no fooner caeie Abigail vnto him with the words ofgrace to dilfwade him from that malfacre, but pre- fently he relented, and with asgracious^ords anfwered : ISlef- fed be the Lord God of Ifrael, that fent thee out this day to meet e meey I.Sam, if. 32^ and bleffed be thy admfe, and blefjedbe thon which haft kept met this 3 }#
day from commtngto (hed blond, &c. When Ifaiah the Prophet rebuked Hezefyah for (hewing his treaiuresto Merodafb 'Bala- dan, and denounced afearefull iudgementof God againft the whole land, in that behaife : how did Hczektah take the fayd re- rehenfion and commination? didhceftormeagainftit f did c fret and chafe? was he offended with the Prophet for his hard and rough mc{fage?did he fo much as make any excufe or Apo* logie in his owne behalfe ? no : no : hee anfwered moll humbly, ackno.vledgiagthewordofthcLirdtobegopdwbichbehadfpoken: Ifa.ja.g. Wherefore did Dattid ar.d He^ehiah and diucrs other of Gods children,rhu> gracioudyentertaine admonitions and reprehen- fion>?cu:nbecaufg theyloucdtfis word of God. Wherefore
did
i
1 41 C h a ?• 1 8. Dauids Lone
1 Kin* i24 ^ l*rot;(fam ftormeatthereprehenfion of his finne and denun- ciation ofGodsiudgcment againft his altar at Bethell,by a Pro- phet lent in that behalfe ? why did loafi King of Iuda rage a- gainlt the like rep rehenfion and exhortation to repentance by Zechariab thefonne dtlebo'iadah^ and commanded him to bee ftonedto death I and why did many other fuch wicked men do the like ?euenbecaufe they loued not the word God : if they hadloued the word as the other before mentioned did, they would iikewifc as patiently, mildly and humbly haue accepted admonitions and reprehenfions as the other did : In like man- ner, if thou (whatfoeuer thou art) doeft truely and vnfainedly loue the word, according to the worth thereaf,andas(perhaps) thou pretended, thou wilt alfokindely and louingly accept of admonitions and reprehenfions: If rhou doeft not, butfretteft at them, and fpurneft and kicked againft them, fuelling alfa and raging againft them by whom the fame are deliuered vnto thee, then certainely thou bewrayeftto thy felfe and toother, that there is no fuch loue in thee towardsthe word, as thou ma- keft (hew and boafteft of. Is anie man fo vnwife as to bee angry with the Phyfician that prefcribeth him any phyficke (though vnpleafant and bitter) againft a dangerous licknetfe ? or to bee offended with anie other, that offereth him anie medicine forthetooth-ake,gowte, oranie other thelike greife f or will anie being wcake or feeble of bodie, and in his faid weaknelfc taking a great fall , bee difpleafed with anie that /hall put foorthhis handto helpehim vpagaine. Is not finne as dange- rous, as anie ficknelle, or paine, or fall of the bodie? Fakether- fore good heede vnto this point : if thou bee angrie with the word for fuch admonitions and reprehenfions of thee thereby, if thou fall out with it, and wrangle with the medenger thereof, beware leaft the word bee more angrie, and fall further out with thee, then thou (halt bee able to pacific it. If the Word fall out with thee, God himfelfe alfo will take his words part againft thee : and then thou wilt come but to an ill banquet : yea, it had becne better thou hadft gone a thoufand miles on thy bare feete of the Words and Gods errand, then to come to fuch a banquet as then thou (halt come vnto. For certainly, all the iudgements of Godthreatned in his Word, will bee readie fo to fet, and to feife vpon thee, as thou (halt not be able to make thy part good againft them. Remember how foon IcrobQms hand dried vp/o
that
to Gods word. C h a p. 1 8 1 43
that he was glad to craue the praier of the Prophet for 1 eftoring
therof. Remember how Abab& all hbhoufew ere deftroyed for i.Ki«|.ij.I4«
making no better vie of the Prophet Elijah his reprehcnlion,
thenonely to humble himfelfe for a time, and putonfacke-
clothjCvC Rcmemberhow many Judgements followed loafi i.King.H.»7*
for his former dealing? withZeckanah. All thefe and diuerso- & 12.37,38.
ther the like, had beene better to haue eaten. their fingers to the *• K'^* 9J6-
bones j then fo to haue quarrelled and wrangled with the repre- x,cLo:»4.io
henlion of the word as they did : yee therefore; ( my bcloued )
bewareofthelike,asyelouethewordor God, and wouldap-
proue your felues ro your felues, an d to other fo to doe, fo loue
ycalfowhatfoeuerthe word commendeth vnto you : as yee
patiently take any thing at your friends hand whom ye do loue,
fo alfo take cuery f hing patiently at the words hands, if yee loue
the Word as ye ioucyour friend. For indeedeifyee doe well
confider all the commendations of the Word before handled,
ye (hail finde that ye haue not a better friend then the Word : if
yee wilihaueTcftimoniefrom your owne hearts of your loue
towards ity humble your felues vnto it , and meekely receiue a-
ny reprehenfion from it. If by falling out with the Word yee ^
fhall linnealfo againft God, who (as Eli faith to his fonnes)fhaU 1, Sam. 2. if.
entreat for joh f whofixlivmpire betwixt him andjou ? \
For fur ther trial! ofyourvnfained loue to the word, examine The^.triall your felues how yee (land affected towards them thatlouethe ©four loue to Word, that is,towards the godly and them in whom the word ^ ^^loJe'to hath wrough a worke of grace; for certainly if ye doe truly loue ^m that lout the word, ye cannot but Joueall that loue, and walke according the word, vnto it* As Wclfimen haue heretofore beene commended for cleauing one to another as burres do hange together , fo it were well if all that loue the Word , would thus cieaue onetoano- ther,and be Weljhwen in this behalfe to helpe one another what they can. Are there not many reafons why they fhould thus do? hath not God commanded them fo to doe I are they not the children of God Pare they not liuing Images of God Pinmoft liuely manner reprefenting God? and putting downe all dead Images of him inuented by men ? are they not members of Chri(t,fothatw-hatfocueris done againft them is done againft ^:,9'4' Chrift,and wlmfoeuer is done for them is done for Chrift him- A 42. &c. felfc? Is it not for our owne great benefit andcomfortfotodo? do wc not thereby know that m arc treated from death to life ? 1. Ioh. 3.14.
and
144 C h a r « 1 8. Daniels Loue
and that we are not onely for the prefent time of the truth , tut that alfo hereafter both in all afflictions oft hie life s and alfo in the great
Vcrf.19. day of judgement »v/W/ affure our hearts , and afpeare before
Chrift with boldneffe and confidence , when all other (hall be full of
Hcb.l.io.- feare,terrourandconfufion fandisitnot in this refpect made a point not only of Gods mercy, but alfo of his rightcou facile, not to forget our faid loue /As Dauid teftified his loue to the word by the former things, fodid hee alio teffifiethefameby this, euen by his loue towards them that were begotten againe
am: 1. 1& ynro q0(j y*y jjje worcj 0f truth : por doth not himfelfe fay, that
Pfal. 1 6. 3 . all hiri delight was in them that were excellent vpon the earth ? who
are excellent but the Saints ( as there hec fpeaket/i ) and fuch as
Pfal: 1 12. 1. being begotten to God by the Word cannot therefore but loue
the word, and greatly delight inGodscommandements. Such
Pro: 11. irf. are the righteous that are more excellent then their neighbours : but
the wicked,how honourable or worlhipfull foeuer in the world,
Pfal: 37. 3 y. yea how mighty foeuer and flourilhing like the Bay tre*, fprea-
ding out their branches neuer fo farre and wide, (fo that other
Dan: 4.11.11. hzuQfiaddowvnderthemas itisfaidof Nebuchadnezzar) are but
«* bafe, vile, andabied:. This is plaine ( without any further
p proofe) by that oppofition, that the Pfalmemaketh betwixt the
Our loue to- v^eterfon **dthem that feare the Lord. This our loue towardes
wards thclo- the louersof the word muftbeteftified ) by our fociety and fell
tiers of the lowfhip with them ; by our good countenance towards them,
word, how to andkindeand amiable words vnto them, and by fuch other
offices of loue, as either their neceflities, in refped of their flck-
ncire, pouerty, difgrace with great perfons or other^mprifon-
mcntoraffli&ionofminde, or their fpeciall loue and kindnes
to our felues, or to ours, or their good deferts of the Church or
Common-wcalth,or finally their fufferings for the word of trut h
1. By our Co- which they loue, (liall require of vs. Touching our fociety and
aety with fellowftrip with them,doth not the word it felfe often commend
Pro. ». 10. Jt vnt0 vs by that great good, that wee may further learne therc-
and 13.20. by ?andisitnotefpeciallytrucof fuch that two are better then
EcdeC4.9. x ft. one, and a threefold cord u not eafily broken f verily great good may
all haue that kecpe company and arc acquainted with them that
loue the word, by their gracious words, and good example of
life in prefcnce,and by their godly prayers in abfence: doth not
this our Prophet ( as areata per(on as he was) teftifie , himfelfe
P61.HJ $3. to haue beene a comfamon of all them that feared the Lord f andthat
kfft
ttGodswrd. Chap, 18. 1 45
kept his pncepts ? of all fuch ( how poore and meanefoeuer) was this our Kingly Prophet a Companion, and not of the rich and honourable onely : they therefore that Hiunne the company of the godly and offuch as loue the Word for their outward bafe- nelle,and meanelfc, especially they that contemne and fcorne them , how can they fay they loue the word it felfe f
Touching good wordes and amiable countenances, it is that z- B^ S00<* which the Apollle comprehendeth when he biddeth the Saints ™°rblsc cmm_ o'i Sphef us to be court eous , ox kindc one to another : fo alio when tenancc to- hecommendeth the like kindneffe, humblcnes ofmtnde, and meek? wards them. nejfe to the Colojfians: when Iohn exhorteth vs not to loue in word *Ph- 4* 3 *• , andin tongue,his meaning is no moreto forbid louing and kind Iaj^:"t,lf. words, then our Sauiours meaning is to forbid labouring for the meate that perilhethj when he faith: Labour not forthe me Ate that Ioh: *%7' penjheth: but his meaning is that wee fhould not onely loue in word and in tongue but alfoin deede , and in truth : It is there- fore rather a commandement of louing words & kind fpeeches then any prohibition thereof. As Nabat is branded with ane- uerlalling marke ofinfamieforhis clownifli, harm , and currifli fpeaking to the Meirengers of T>auidand to other , yea for be- *• Sam.if.i*. ing fuch a fonne of Beltalm that refpecl 3 that a man could not jpeake vnto him : So Dauid is commended to all ages for his moft kinde fpeeches and gracious words to Mephibofheth , to all the men of luda rviUmg Zadocke and Abtathar the Prtefis to telithentJ a« Sam: 9. 7. frsmhim^andin his nams, that he accounted them his brethren, his *»San»ifJi« bone and hi<s fie fh, and lad of all to good old Ttarzitiai. This doth yerp. not a little taxe the ftrangenelfe and fowrenelleofmany inthefe daies,thathauing great knowledge of the word, and hauing beene long Profellours thereof ( to fay no more ) audi hope loucrsofit,yetareasftrangeto their brethren that hauemany waiesteitified their loue to the Word : yea that alfo at their meeting ofthem after long abfence, thongh they know them neuer fo well, are fo (lerne towards them , and either fpeakc not at all, but onely fh'rre their hars with a finger or two, and fpeake foaloofe, and with fo few words of loue and kindnefle , as if they neuer had knownc them, and cared not for them, or at leaQhadfeenethembutan houre before. To excufe this, by rheir nature different from the nature of other,is to accufe them that they hauelaboured no more to reforme their nature in that behalfe : They are no more exempted and priuiledgedfrom
L louing
I4<5 Chap. 18. . Dauids Lcue
louing and courteous words to the louers of the Word, then o- thers are: Neither doe they know, how they prejudice them- felues thereby, with thofe whom they account but ciuill men : yea they doe not a little blemiih their profeflion of louetorhe word : and much oftentimes doe they grieue them towardes whom they arefo ftrange , and whom they might much com- fort by a more cheerefull countenance, and louingwordes to- wards them : as alfo much encourage to bee bolder with them, in asking their counfell in fome things whereof they doubt,and in crauing comfort and other helpe in fome things wherein they might do them much gcod: and mod certaineitis, that by their fuchharfh carriage, towards luch their brethren (louers of the fame word, that themfelues prof elfe ) they doe not tefti- fie fuch loue to the word it felfe as otherwife they might and ?. By other ought to teftifie : Touching other workes and offices of Loue, workesand doth not lohn exhort vs in the place before alledged, to hue one offices of another not onely in word and in tongue^ hut alfo in deedeand m truth? loue. Doth not lames fay : If a brother or filer be naked and de/htute of
daily f 00a, ond one of yon fay vnto them , depart in peace, he yen rear- med andfiHed^notwithflandmgye giue them not thofe things which are needfullto the bodte^what doth it profit ?and are not loue and works Heb.6. 10. ioyned together elfe where I God is not vnrighteous thatheefiould forget the norland labour of your lone, &c. And , let vs confidcr Heb. 10. 24. one another to pr ouoke to Ions and to good workes : what things CJod Math. 19. 6. hat h ioyned together let no man put a {under : But hereof more af- terward. Furthermore, as if we loue the word, for our better triall thereof, we muftloue all them that loue the fame, foalfo let vs know that the more any hath teftified his loue to the word, the more the fame perfon is to bee in the bookes of our fuch loue.as before I haue fpoken of: The more alfo fuch an one is hated of other , for his loue to the Word , the more mud our loue abounde towards him for the better cheriftiing of his loue to the word, leaft by the hatred of other his faid loue bee either extinguillied, or much abated, as alfo his heart much broken to fee himfelf for his loue to the word fo much hated on the one fide,andfolittlerefpeftedonthe other. The more the Icwes hated the blinde man reftored to his light by our Sauiour , and lob. ^.jo.&c. caft him out from among them, for his conftant loue to Chrifr, and to the word of God, the more our Sauiour loucd him,and expreft his loue toward him being fo excommunicated by
them^.
to Gods Wdrd. C h a p. 1 8. 1 47
them, feeking him vp , and {licwinghimfelfcthcmoreplaincly vntohim, to be the fonne of God.
Asallthatloue the word mud be thus Joued of them that A tcml) triali will appoue themfeluesto loucthe word, io cfpecially muft °h ur jUJt0 Minilicrsofthcword. Dothnot Paul exhort the Th >e tftUmmv iOUcro the foto do ? As all elders that rule well are worthy of double honour-) Mimftcrs of Jo efbtcUU] tre they tha? labour in the word and dctlrtne : yea the ve- l^e word. ryfeete of them that preach the (jofpell of peace , and that bring glad 1# i_, * l %* tidings of good thugs (that is, that are com mi ng towards vs , not R'otn% l0i\ - ' going from vs ) ought to be (o deiired and edcemed of vs, that we,as not able to cxprelfcour defire mould by way of admirati- on fay : Hot* beautifull arc their feete. Now the former loue to- wards them that loue the Word mud not bee for any other re- fpeft, then only for that their loue to the Word , and for the worke of the Word in them : So alfo the Ministers of the Word muff bee loued and edecmed very highly in loue 3 for their vtorkes fake in preaching of the word. If this beenotthecaufe of our loue, both generally to them that loue the word ,and al- fo particularly to the Miniders of the Word, ourfaidloueto them cannot be any tedimonie, either to our felucs, or to other that we loue the Word, ^otipharloucd Iofepb^ not becaufe of Gen,^,2,3* hfephs loue to the Word, but becaufe of his faithfull feruiceto him, and becaufe himfelfe thriued, & profpered, and gained by his far uice.Saul did greatly loue Dauid , not becaufe Dautd loued i. Sam, 16.21. the Word, but becaufe he was skilfull in playing on the Harpe. Affuertts loued Hefler not for her loue of the Word,but becaufe Hc^- *• x7» (lie was very faire and beautifull: Darim loued Dame/with a ve- '*
ry extraordinary loue,not becaufe he was a Propher,but becaufe he was a worthy Counfeller and great States- man : Yet Saul was a wicked man and an hater oft he Vvof d,'ahd the other three were heathen men, and altogether ignorant of the word. Let vs ther- fore looke well to our felues in this bchalfe : If we doe not gene- rally loue all them that loue the word, becaufe of this their loue to the Word, if we doe not particularly loucthe Miniders of the word, with a fpeciall, and lingular, and high degree of loue fortheirworkesfakein preaching of the Word, thencertainely are wefarre widefrom all loue of the word : at lead fromiuch loue as this loue of Dauid was, whereof all this while weehaue ipokcn:Ohthenwhatisto befaidof mod men in thefedaies I For doc mod men fo loue either all the godly generally , or all
L z the
148 Chap.iS. BauUs Lout
the Minifters, and finccrc Preachers of the word more particu- Matt.-7.17. larly r Nothing leile : Is not the tree to beknowne by the fruit? Lac; 6.43. hereby therefore iudge accordingly of them. Try we their loue by the fruits and workes thereof before mentioned (as lame* m: i,I4> would haue faith to be tryed ) and then wee fhall pronounce their loue to be vaine and dead, as hee pronounceth the like of faith that hath no workes : For as faith is knovvne by workes, fo alfo is loue • No workes therefore of loue., no loue it felfe, ei- ther to louers, or to preachers of the word : no Joue to thefe,no loue alfo to the word : no loue to the word,no loue to God : no loue to God, no loue to Chrift lefus. Are not all fuch men, (thinke ye) in a good plight ? Haue they not fpun a faire thread, to Hue fo long vnder the word,and yet neither to loue the word, nor God nor Chrifl ? For what is then their condition r The Apoftlehath written their doome,yea the Holy Ghoft by the Apoftle hath pronounced fentence againft them , andfaid, If 1 Cor: 1 .i». man ime mt ffoe j^0Y(i jgjfa £hrift7 let him be Anathema mara-
G16 6 Mtha. The Apoftle Paul hauing commanded that euery one (without exception of any) that is taught in the word,Jhould com- municate vnto him that teacheth , in all good things, prefently ad- deth (as fore-feeing the cauills of the wit of man ) be not deceiued God is net mocked, and therevpon taketh occafion, as before hee had commanded good refpecl to be had of the minifters of the word? fo alfo to exhort, that no man fhould be weary of well-doing, but according to op port nw tie doe good vnto all men, ejpecialljf to them that are of the houfbold of faith. All they therfore that loue the word,being of the houfhold of faith,efpecially Minifters of the wordjbeing (as it were) principall pillars theiof,euen the Lords flewards to eiue euery one of Gods childrc their portion in due feaforf\.£et no man be'aefceiuea \ or thinke that God will be mocked with a few words (fuch as whereby he may flop the mouthes of men) but let him examine his loue to the word, by the forefaid rule of works,& doing good to the one & to the o- ther. Neither let any man think euery thing to be inough either for the louers of the word generally ,or for the minifters thcrof more fpecially. Some mans ftate in diuers refpccls requireth more than another •, yea fome haue more neede of more than other in refpecl of their education. What then ftiall wee fay of fome that do more refpecl fome fine doggs daintily before kept, and therefore will Hill giue them the daintyer meat , than they
will
— #
to Gods word. C h a p. 1 8. 1 4£
will rcfpect- the ancienteftand thebefl miniflers of the word, how well foeuer in their childhood brought vp,and how plenti- fully foeuer from their childhood they haucliued. If they haue any thing of their owne ( be the fame neuer fo fmall a pittance,) and haue nothing elfe, then they can read them a Lecture, of learning to be abtjsd, and to want, and to be ht4ngryi& tofufferneed) TOi: 4* i**> them felues neuer hauing taken forth the other part of the lef- fon, viz: of learning to abound and to be futl^ then they can plead to fucn Miniflers as alfo to other goodChrim'ans in neceffitie, that euery man mu(l cut his coat according to his cloth: buc what is this but to fay, If a man haue nothing let him ftarue. What if they haue cloth but to make one fleeue I they muft weare one fleeue onely . If they haue no more then will make the bodies without skirts, then their buttocks mud bee bare. O beloued, weie not this a harlfi faying? How harm then is it, fo to deale with the fernants of God ? It was accoun- ted a moll barbarous part of Hunan the fonne oANahtfl) to cut * Sarn; x©«ii otrh life the beards & the netherparts or skirts of the garments or*£>.i*/W.r metrengers, in loue fent to comfort the faid Hannn for the death of his father Nahaft>\ and the reucnge of the faid indignitie cod exceeding much blood. Is their iinne then a fmall, a light, and a veniall fame , that care not how fliort the garments be of Gods medengers, lent with glad tidings of euer» lading faluation ? Beloued, beloued, it cannot bee but an hay- nous linne, to deale thus vnkindly either with any of Gods children that loue the word,or efpecially with any of his Mini- fters that preach the word. Yea it cannot but be a very grieuous finne to fpeake thus harfhly to the one or to the other , and by fuch fpeeches to wound their hearts, before too much woun- ded, and opprelfed with care and forrow by their want and ne- ceduie-, as alfo ( perhaps ) by fome other domtflicallcrolfes and afflictions not knowne, neither mcete to he knowne to any othcrthan to themfelues. Yea, but what if Miniircrs bee rich andableto Hue of thcm-felucs? Thou maid euen mouethe fame : What •, of the Tiller of thy ground,ofthc Carpenter that T.dcth thy houfe, of thy Taylor, or of any other w orke man, whofe labour thouvfeft. Shall the wealth of any of thefe de- priuc him of the fruit of his labour ? Thou {bait not motfek the l j-im. - - ^ oxe tb.n treadetk out the *w»*, whether he be fat or leailG; and the labourer (whetherpoore or rich) is worthy of hid hi/ >. If then
L 3 louers
1 50 C h a p. 1 8. Daniels Lota
louers of the word, and efpecially M ivfters thereof, muft thus in loue be refpecled, how wofullandfearefull is ihe condition of all thofe, that hate both the louers of the word, and alfo the Preachers thereof? Surely fuch arc moll in thefedaics. Their hatred may be knowne by their raylings and rcuilings to their faces, by their reproches and (landers behind e their backes, by alladuaUwrongs,indignitiesandiniuries againft them: yea by perfecuting of them in their name, in their liberties, in their goods^ fometimes alfo in their liues. Oh ho v many are there that are glad if they can get any thing by the end for the difgrace of the profe(Tors and preachers of the word; be they neuer fo an- cient, learned, godly, painefull &c? yea it were well if fome profelfars alfo themfelues were not fi eke of thismaladie, and were not too apprehenfiue of euery thing they heare, againfl both other profe(Ibrs,and alfo preachers , how well foeuer fuch profeflbrs and preachers haue acquitted and approued them-
iTim* x 10 f^ues> h dottritiejife, faith) long- fhjftr ing Jon c , patience &c : efpe- cially if fuch reports come by them that are of fome credit, and may feetne to know fuch profeirors and preachers fomewhat neerely,then are thefaid reports receiued without all further ex- amination 5 and then all fuchreceiuers thinkethey haue warrant inoughto fpread the fame further. But doth oht Law (euen that
0 u '* *r* word, whereof wenow fpeakc ) iadge any man b fore it heare htm (to fpeake for himfelfe) and know tvhat he doth ? It is a true fay- ing, that ill-will neuer (pcaketh well. Js this to loue thevvord,fo by the fides of the proietfbrs and preachers thereof to difgrace the word I Oh that fuch profelfors,as to whom fuch things arc meat and drinke, would fo confider hereof> that neither vpon any priuate fpleenetofome particular profeirors or preachers of the word, nor in any malicious,or at leaftpceuifhminde a- gainft finceritie it felfe, they might not fo wound the word, and prciudicethemfelaesasthcydoe. As the (late of all thefe is la- mentable that profctfe the loue of the word , and yet (hew fuch hatred thereof-, fomoftheauy is the (late of thofe, that being by any fpeciall bond 3 fpecially linked one to another, doe yet for all that hate thofe to whom they are fo fpecially linked, be* caufe they loue the word,and are forward,both in the exercifes, and alfo in the praclife thereof. As for example; Itisavery hcauy thing, when the Miniller (hall hate the people for their Igue to the wgrd; or the people fliall hate the Minifter for his
zfale
ttGodsworL Chap. 1 8. 151
*eale to the word, and for his great paincs to bring them to the like loue thereof : where the husband OialJ hate hiswife, the wife hir husband, the father his childe,the childebib father , or one brother or kinfman another, or the matter and feruant one another for the fame caufe : yet fo often-times it hath been,and fo daily and in all places it is. We neede not produce examples of the hatred of the people, either in former times,! o Prophets and Apoftles, or in latter times to other Miniflers of the word that hauemoftloued the word. So likcwifc all perfection of the people that haue beene more forward than other in zeale for the word, in the time of the Law, and in the time of theGof- pcll, hath commonly begun at thePriefts. Touching other couples before mentioned, Naball (no doubt) did the leile loue Abigail for hir goodnelle fake ? The wife of A>£, did the more (no doubt) prouoke him toimpatience,and withdraw hir-felfe j0b i§ 9.5c 1?. from him in his diftretfe, not comming within the futour of his 17.
kredlb, though he entreated comfort from her by the children cf hir owne body, euen becaufe of that his pat ience.w hereby he (hewed his loue vn to the word. Saul hated Intthd* , and would haue killed him becaufe of his loue to Danidywhzr by appeared his l Sam- 20.3 13 loue vnto the word. Abfelonmob wickedly rebelled againll his I1 ill*
owne father, and in his pride hated him , becaufe of Davids great loue to the word, and to all duties required by the fame. Ifmael for the fame caufe hated and perfecuted ffaa c, 2nd Sf a u Gemu.9. his brother Jacob ; and did not the wife of Potipbar hate Iofeph Gal- 4- 2f. for his goodnes fake,that declared his loue to gods word? And 19-l7* arc thercnot many fuchvnequall matches in thefedaies, ofmi- oilier and people, of man and wife, of father and childe, of bro- ther and brother ?&o. Oh it were well if it were not: but alas there are too many. It is an heauy thing for hatred to be be- twixt fuch for any caufe, much more for hatred, or at leaft the leffc loue to be betwixt fuch for the words fake. And yet our Matt: 10.21, Sauiour hath foretold thatfoitfliould be. A heauy thing it is Luc:iI*1^ for one that is good to be fo yoked with one that is contrary minded, that the good part cannot goe fo fad forward and vp- ward, as the other partdraweth backward and downeward, cuen to heil it felfe : ( and yet fuch alfo ( in a manner ) is the match of cuery regenerate perfon within himfclfe, the hrv m the Ro-. 7. 1 9. &c. members rrarringagainfl the law of the mtndc, andtbe flefl inflngd- GaJ; 5- ' 7-
gainfi tbejpirit :) notwithftanding much more heauy is the itate
L 4 of
152 Chap. 1 9. T>Mid$Ldne
of the euill part that oppugneth the good part. For certainely all that rhe euill part can do lhall not prejudice, but rarher fur- ther the faluationof the good part, becaufe it is a certaine truth, Rox: l.i%. that aH things w or ke together for good for them th At lout God: but the more the faid euill partlaboureth to hinder the good part, the more ftill he iiKreafeth his owne condemnation. I cannot ftand vpon thefe ehing3 as I would, but muft onely touch them by the way, as they are tryals of our loue to the word.
Chap. XIX.
Contajning another fry all of our lone to the veord3from our ha- tred both of chill things ifindalfo ofemllferfons.
c next place another euidence
The n.tryall T Procee^e therefore to another try all, andinth of our loue to 1 1 commend vnco you the hatred of euill, as aiiott the word by of our loue to the word, and without which wee cannot truly our lutrcd of perfwade our feiues, or lay to other, that we doe loue the word. This tryall hath two branches 5 one the hatred of euill things contrary to rhe word, and condemned in the word : the other as a confequent of the former, the hatred of euill perlons , fo farre forth as they areeuill,and becaufethey are euill. . Touching the hatred of euill things it is more necelfarie to uill things ° ke confidered , becaufe it is the ground and the reafon of the hatred of euill perfons : for therefore are we to hate the wicked becaufe of their wickednes,not otherwife. For as the wicked be men and reafonable creatures , as well as our felues , or men of this or that calling, or thus and thus by naturall kinred, or legall affinitie allyed vnto vs , or as they are of excellenr gifts , and therefore of good vfe for Church or Common-wealth by wri- ting, or otherwife feruiceable for defence, and maintenance of the truth againft the aduerfaries thereof, or fit to be im- ployed for ftrength, or politic, or courage in the warre &c : or as they haue (hewed any fpeciall kindnede vnto vs, and thereby hauedeferued wellofvs,fome may and muftloue the wicked, and fuch as by their life fhew themfelues haters of the word. But to returne to hatred of euill in theneuter gender, that is of cuery euill thing (for which alfo euill men, is wee lhall heare, are to be hated ) thereby wc meane euery thing contrary to the
word?
to Gods word. C h a p. I p» I J3
word, and forbidden and condemned m the word. To hate Pro: 8.13. this euill is a fpeciali point of the fcare of the Lord, and there- lob 1. 1. fore all that loue tho Loid are exhorted to hate euill: and a- rfil: 97,10. mongll many points of repentance commended by Amos, Amos^.ij. thelearetwo, to hate euill^ndtolouc the good. The like doth the ApoItlePaul, Abhorre that which is anil, cleaue to that which u R>om: ,l'?* good, we cannot ioue both good and euill. Our Prophet Da- md alfo maketh it a note of a v\ icked man, and therefore or him thatlouerh not the word, not to abhorre emit. Now^that this is M*»3*4- a teftimonie of loue to the word, our Prophet alfo by his owne example Iheweth. For hauingin this my prcfent text, protefted his loue to the word, in the very laft verfe of this pare of this Pfalmc thu I he writeth, Through thy precepts 1 get vnderftandtng^ ycr. therefore I hate euerj falfe way : w ho feeth not hereby that who- foeuer getteth vnderlhnding by the vv ord,doth alfo hate all fal- Lhood or euill. Afterw ard likewife, hec oppofeth his hatred of all v.unc inventions ( efpecially for and in the worfhip of God ) vcrf# 1 r - to hu loue of gods law. The third time alfo hauing tellified that he loued the commandements of God aboue gold, yea aboue fine gold, and thai therefore he efieemed all his precepts to be mo[} right, ? vcr:i27. he addeth as an euidence or conference thereof) that he hated vcr: 1 2g. ( not fome, but) eueryfalf*way. And againe the fourth time, J bate and abhorre lying) but thy law doe I hue. By this plaine op- VCff: l*l* pofition of his hatred of exult 0 bis loue of the word, h it not plaine co cuery one, that whofoeuer vnfeignedly loueth the word,ha- tcth that that k euiil; and that v\hofoeuer therefore hateth not that that i< euill, cannot truly fay that he truly loueth the word/ Neither is thistobevnderftoodonely of fome great or groile euill, but of cuery euill great or fmall. asappeareth by the for- mer generall word, ouery falfe wA),allv*me imaginations. The wickedeit that is, will in fome fort & in fome refpecl hate fome thing that i\ euill.
Thecouetous man in fome fort hateth prodigalitie and ryo- toufnes: Prodigal I and norouspenbns hate couetoufnes & too muchfparing : folikewife fome meereciuiil men- altogether voyd borh of the feare, and alfo of the kno'A ledge of God - doc baie cruelty, and eineciaKyfliedding of bloud,;?s Jikewifeadul- terie,vnclcanneire, and ail intcmpcrancic: the like may bee faid of other cuils odious vnto other men, euen vnrcgenerate. Not- v.iihitanding this is but a kindcof hatred improperly not- pro- perly
154 C h a im p. Dauids Loue
perly fo called : for the truth is, that fuch men do nor hate fucfi euilsasthey beeeuils indecde, and repugnant to Gods Law, and thereby condemned, but oneiy as they agree not with their humour, make not for their pronr, (land not for their pleafure, accord not with their honour, or in fuch other refpecls. Of fins alfo there being great difference, and oneiinne being greater rhen another in refpeel of the order of the commandements in re/peel of knowledge, inrefpedofperfons, by whom and a- gainfl: whom they be committed, in rcfpecT- of circum fiance of time and place, in refpeel of the manner of committing them, the greater anyfinne is in fuch or other re.' peels, themorethe fame is to be hated and v\ ill be hated by all tfmrruely louethe Word. The more alfo that anie linnepleafethournaturall con- mtutionrnd difpofition, and the more in that refpeel:, orby cuffome, orby education wee are proanevnto anyfinne, the more we are to hate and abhorre the fame : for is it not the mare dangerous ? yea, fuch a finne loued and harboured by vs, will bring other hnnes into loue and fauour with vs. The more alfo in former time we haue loued any finne and difhonoured God, offended his Church, becnegreeuous to fuch as wee haue mod liuedwith, and wounded our owne conferences thereby : the more we are after the entertainment of the louc of the Word in- to our hearts to hate and dcteft the faid finne. Againc,the grea- ter place we haue in Church or Common-wealth,or priuate fa- milies, the more mercy by fpcciall,heauenly and fpirituaJI gifts, or otherwife touching this life we haue receiued from Gcd; the more God hath cxercifed vsv\ith any affli cations and cbaflife- ments, the longer time wee haue liued vnder the Word andprofelfedthe loue thereof, the more mud wee hate euery euill condemned thereby, and contrary thereunto. Efpecially, we muft with mod hatred hate that that is molt condemned by the word, and that therefore alfo is mofl contrarievntoit. In this refpecl we muft hate Poperie,aboue all other wickedneffes. Topcry mofl p0r Popery from the beginning to the end,from the fir ft point of Til to bec t0 1 ^e ja^| p0jnt therof, is wholly and altogether repugnant and contrary to the Word. As the Pope being manifefledby the Word, to be the man oflinne, and great Antichrifr,^ thechei- fefl aducrfarie in earth to God and to his fonne Iefus ChrinSand therefore hath the name of Antichrid, as being againfr. Chrift in a fmgular manner, oppugning, refi fting ond wichftanding of
Chrifl
t$ Gods word. C ii a p. 19. 1 jy
Chriftaboueallothcr.,ro the religion ofPoperic is mod contra- ry and contradictoric to the Word, and therefore ought to bee moAodiouS| moil detcftable and moll abominable to aUthdC loue the Lord lefusand his Word : otherwifc certaindy they cannot truely proieile thcmfelues to be loucrsof Chrift and of his Word. The more God hath by his feruants, and by his Works oFgraccand mercy to hisferuariti profe fling themfelues enemies vnro Popery, and by his Judgements vpon all them that hauc moh1 laboured to vphold Popery : The more (I fay) that God in thefe times, by thofe means & by other hathdifco- uered the my fiery of the popilh iniquity ,to be that that his (oule hateth, themore alfoare allthatloue God and his Word, to hate, deceit and abhorrePoperie. Yea, doe not the fruiresof Popery, efpccial'y the horrible and moil impious attempts a- gainfl Kings and Kingdomes., and daily againft all worthy per- fon?, without any refpect of any., doe not thefe things (I (ay)rc- quirethe greater hatred againltall Popcrie at the hands of all that loue the Word I Ohfearefulland damnable ftatc then of all them, whom the Lord hath giuen ouerto fuch a reprobate mind,3syc:,b£caufc/^^f#<? net heretofore reclined the hue of the 2.ThcfT 1.11. truth, that they might hauc beenfaaedjo belceue has : yea, fo many 1 1.
lie j as whereof Popery is compact ; that fo at Ufl they my bee cafl R vtterlyout with dogs , and [ore erert, andwhire-Tnongers, andrnur- tberers, andicLoUters-> and makirs of lies ', andhane their portion in rcu ai g the lake which burneth rvi*hfire andbnmflone% together rvi'b otberth*Jv\ eonfortsy cnenthe fearcfuli and vnbeleeacrs : &c. Such (I fay) as thcmfelues are. This mod certaineiy mull bee their portion if they doe not fpeedily repent. Let all therefore that loue the Word of God, hate their religion abouc all other things as whereof there iliali bethis reward. Thi; hatred ofeuil mult be- ginne at our felues : we can ncuer hate euill perfectly in others, except we firfl hate it in our felue.-. Themore wee hate euill in our felues, the bct:er wee (hall hate it in other : and the more te- ftimonies we fhallhauc to our own hearts that we louc the word. Ne'thermufl our hatred of euill beeforabruntoncly, but wee mufl hate euill conftantly and alwaies. As we mud in this man- ner loue rhe word, fo muft wee in like manner hate euerie thing contrary 1 0 the word, and any waies difagreeing from it. When £///£* wepcro fore- fee by thefpirirof prophefie, whatwicked- ncflfe//*c4f/ fhculdconimit, and fore- toldevnto him the cuilsi .Kin 8.11 1 $
that
l $6 Chap. ip. Dauids Loue
that he IhouIJ do to the children of Krady fitting their flong holds onfire,jlayingtheir young men, dapnng their children, and ripping vp their women withchude, hee fo abhorred thefe things, that with great deteftation, and not without (hew of fo me indignation , i.King. 1 0.31. he anfwered, Bat what ? is thy fern ant ado gge that hejhoulddothis $3.:ind 1 2.17. gre4t thing ? Notwithstanding afrerwardi he made the Prophets *'*'4' words good, and did commit all the aforefaid outrages, not with a minde toperforme the word of the Lord in that behalfe, but onely-to fatisfie his owne crucll and mercilelTe heart. As therefore we loue the word, fo let vs hate that v\hich is euill,not for a time, but continually, and with a conllant hatred neuer to be reconciled thereunto. O h ho w necellary is this point for the triall of our louetothe word? Are there not many feuereagainft the fame finnes of oiher, which thevmaintaine and nourifh in Gcnef.38.i4.themfelues ? did not /W<* quickly and feuerely pronounce ten- tence of death, yea of burning againlt Thamar> for the fame fin wherein himfelfc had as deepe an hand as (lie? yea,doth not our Sauiour fay that there bee many hypocrites that fee euery little Matth 7.?. fnoat in the eye §f another y that cannot Jeethe gr:at beame in their ewne Mid euer any time atfbord more fuch hypocrites then this wherein we Hue ? How many are therenow that cry out vpon o- ther for fmall things, and mod. feuerely cenfurc and condemne them: which notwithftanding let great trefpaifes againftGod and man goe either altogether vnpuniftied, or doe but lightly touch them .'can they that hate not blafpemie, profanation of the Lords daics, whoredome, adultery, drunkenneflfe and fuch like, according to the quality of them, and yet fpeake againft lelfc matters, can fuch(i fay)fotruely makeproteitation of their loue totheword ofGod, as the Prophet heeredoth, andfay, Oh how loue we thy Law ? I feare,yea,I need not to fpeake doubt- fully, but I may confidently fay, that fuch are not heartily ficke of any fuch loue. God giue vs all grace to looke to our felues in this behalfe, that wc may not deceiue our felues with the (hew of that whereof wee haue not the truth. Thus much of this branch of the Triall ofourlouetothe word, by our hatred of thatthat is euill. Thchitrcdof Thefecond branch of this Triall is our hatred of euill per- •uiil pcrfons. fon<, and that (as I fayd before) not as they arc men, &c. but as they be euill, wicked and vngodly, hating this word, the loue whereof I doe commend vnto you. As they bee men in any
place
toGidsyycrd. Chap. ij. if
place or calling, whiles they continue infuch places and cal- lings, and hauc gifts to doe good in Church or Common- wealth, and as they be thus and thus allied, &c. they are fo far tobeloued, as either they may doe vs any good, or wee may doe any good to them : But fo fane foorth as they be euill, and may doe hurt vnto vs by their euill, they are to bee hated, their company, their familiarity, yea? their friendlbip, though offe- red in the things of this life, is to be (hunned and auoyded. Yea, cucn in ciuill matters,\vherein we may deale with other,aud be- nefit our felues by other, that are godly and loucrs of the word, as well as by dealing with thevngodlyandfuchas louenotthe word : yea,a little gaine by tradings ith the godly ,is bcttcrthen great riches gotten by cd*m union with the wicked: for the com- pany of the wicked being to be auoyded (as wee (nail prefently heare) riches gotten by their company, are to bee accounted as euill gotten riches, and therefore are vnprofitable, neither can wehopeforany bleffingby them : The treafuresof rvickedneffe _ (faith Salomon) profit nothing. Andsgainc, Wealth gotten by va~ prou'n'i^ nityjbaflbe dim'mifhed. And againc, Setter is a little with thefeare Proi j. 1 6. 17. of the Lord, then great treafnres and trouble therewith, &c. 1 7.
Now that we are to hate the wicked as they be wicked,appea- reth by many testimonies of this our Prophet, whereby he hath the better teftified this his loue to the word that wee fpeake of: in this prcfentPfalme with great indignation hee faith, Depart Pfrl.119.irj. from me yee euill doers, for I will keepe the commandents of my Cjod : Behold his fpeech to the wicked, Depart^getyee kenceyauant yee euill doers 5 behold his reafon, for I mil keepe the commandemettts of my God. As he louedthecommandementsof God, fohee was fully purpofed to keepe them : now hee teacheth that hee could not keepe them, ifhcelhould hauc familiar fociety with the tranfgretfoursofthem : the like alfo vpon certaine know- IcdgethatGod would flay the wicked, he faith elfewhere, Z^-Pfalj^.ijL,- part therefore from me yee bio tidy men : Then further defcribing the wicked to be fuch zsfpake wickedly agamfi the Lord^& tookhis Veff"c zo' name in vaine: (oh how many fuch wicked ones do in thefe daies fwarmc euery where ? ) he faith againe w ith great vehemency, calling God himfelfe to witneifoof the truth of his heart, touch- ing that which he fpeakefh, Do 1 not hate them^oh Lor d^that hate Vcrfcu.i^ thee ? and ami not greened™ ith them that rife vp againft thee? I hate them with a perfeU hatred, I count them mine enemies. Let all that
fpeake
158 CHAP.ip. Dauids Lout
fpcake wickedly againft God , and take his name in vaine, heere note, that they are no better then haters ofGod^ and fuck as rife vp againft him.lfl fhould tell them fo,they would be ready perhaps with a wicked oath to giue me the lie : But hee hath fay d it that Tit.i.t. cannot he : Letvsalfo and all other that loue God and his Word count fuch wicked perfons our owne enemies, as well as Gods enemies. That hemay the bettercommendthelike auoyding of the company of the wicked, and teach vs the more to hate them, he fpeaketh in the fame manner in another Pfalme,/ haue Ffal. L6.4. f. not Jit with vaine perfons, neither will I goe with dijfemb/ers, I haue hated the company of euill doers, and will not fit with the wicked. Be- hold here how hehad auoided all communion with the wicked* and how fully alfo hee was relolued and purpofed fo to doe for Rom.iy 4. the time to come : are not thefe things written for our inflruUion ? vndoubtedly they bee : let vs therefore doethelike, atleaflfor the time to come : The holy Ghoft doth now require it of vs, as Ephef.c.6.7. vve^ asin thofedaies. TheApoftle hauing commanded fuch hatred of fornication, all vnclenneirejcouetoufneircfilthineile, fooliln talking Sciefting, that he would not hauethemfomuch as named (with delight) amongft Chriftians, giueth ailraight charge to theEphefians,»<tf to befo decerned with vaine words ^at to be companions with any defiled with the/aid euils. That which Salo- _ mon faith againft making friend/hip with an angry man, and againft
going with a furious man, is likewife to bee praclifed touching all p other the wicked and vngodly : therforehehad before charged
his fonne, though finners fhould entice him neuer fo much to be of their company, yet for <tfl that not to confent. Whythe But whymuftthe fociety of the wicked beethus auoyded.
godlymufl f lnrefpecT ofGod. 2. Inrefpecl ofour felues* Inrcfpectof liar whh the" God, becaufe all the wicked are the enemies of God, as before wicked. wee heard out of Pfalme 139. In which refpecl alfo thofe Pfal.91.1. whom the Prophet had fi r ft called the Lords enemies, thofe in ml. 37.10. & the next words hecalles,^* workers of iniquity, thevby noting all 68.1.2 11. tne workers of iniquity to be the Lords enemies, elfewhere alfo the wicked arc called the Lords enemies : if they bee the Lords enemies then alfo bee they tray tours and rebels againft the Lord : the Lord hauing made all, and being King and Soue- raigne of all. Is it not then fit, that all the good fubiccTs of God fhould hate them and fliunne thempmay any good fubieel haue familiarity with knowen traitours and rebels againft his Soue-
raignc
to Gods tvord* Chap. \$. ijp
raigneand not bepartakcr with them ( asan accclfaryat lead) of their trcafon and rebellion I hath the Lord alfo by his fpeciall couenant, bound himfelfe to curfc them that lliallcurfeany oodlymanf that istobecncmic3 tothemthatfliallbeencmies"6™' ll $• to the faid godly man ) and is not the /aid godly man by the faid Coucnant bound to be enemy to all that are enemies to the Lorp1, and therefore to lliunnc and auoidethem, andtohaue nofociety with them ?
A s we mull ( if we loue the Lord and his word thus iliunne and auoide all familiarity with the wicked in refped: of the Lord himfeife, becaufeotherwife wee cannot approue our felues loy- allfubiecls to his diuineMaieily : fo alfo mud wee auoide their focietic and familiaritie in rehped of our felues , euen becaufeof the great danger thereby vnto vs. This danger is twofold. Double Jan- i. Conccrningouroutward (late. 2. Concerning our inward gcr to tne itateand the lite to come. Concerning our outward (late, be- S0Ty,h"r caufe thereby we expofe our felues to the fame outward euills, thevn^odly. that belong to fuch wicked ones, as with w horn w ee doe fo con- uerfe. When the King of Sodom and the other Sodomite! were Gen. 14. 12; taken and led away captiue by other Kings, was not Lor taken Gen. 19.1$, amongd them-, when afterward the Citie of Sodom, and other Cities with their inhabitants were all fearefullyconfumedwith rlrefrom heauen had not Lot (for all his former danger,abiding ftill 'a ith them) beene taken in the fame trappe, if the Lord had not beenemercifull vnto him / lehofiapbAt was info great dan- i.King.n.jx. ger j by ioyning in warre with tAhab againft the Aramttcs , that all the //r^w/V^/bentthemfcluesagainrl him ( asfuppofinghim to be Abab ) and that if he had not in his extremity cried vnto the Lord, he had beene flainc in that battel!. How alfo did the Lordreproouehimin that behalfe, as alfo for his likefociety with another like King, 4haz,iah in fending his Oiippes with his *. Giro. 19.1. fhippes xoTtirJhifb for gold ; for the fame caufe both threatning to breake his faid Oiippes, and alfo indeede breaking them 3 ac- cordingly.; yea euen thofe that haue but proferfed the word,and woriluppeofGod^andyetinlife and conuerfation denied the 2.01110:20.37 power thereof, haue full fwcetely, and dearely paide for their familiaritie with them that haue been more wicked then them- i.King.p.if. felues : For Ahaz.kh Kingo£ luda ( himfelfe being wicked ) did i6-
butgotovifite/^r^wKingof Ifraell ( more wickedthenhim- ielfeyWyinglickeof thcwoundes?whichthe Syri**s hadgiuen
him^
160 Chap.ij^1 Ddnids Lout
Vcrf. 17. him, and yetthishis vifitingof him cort himfelfe hisowne life,
Vcrf. 14. thefword of lehtt fmiringand wounding him to death , as well as his bow had before fmitten/<?rdw betweene the arme*, that the arrow came out at his heart. B ut to omit thefe things, and toreturneto the former, when mod worthy King Hezektah^ would needes be courteous to the Ambalfadors of Merodach
i.King. lo.is. tBaladan(m (hew of kind nelfe, fen t to congratulate his latemi-
Efa.38. i.&c. raculous recouerie of health) when ( I fay) he would be more courteous to thefe, then mindfull of the word of God to the contrarie,how did wrathprefenrly breakeforth from the Lord,
ii.Chi»:j*.*j againft him and againft all Itida, and Ierufalem for the fame caufe? To omit further examples inreiped of the former out- ward danger, the A poftle in the place before alledged, hauing forbidden xhzEphefians all communion withfuch wicked ones
EpheC j .£. as before he had mentioned, annexeth this reafon , For becaufc of fuck things (faith the Apoftle ) commeth the wrath of God vpon the children of ' difobedience. Touching our inward danger by fuch fellowfhippe with the wicked, it is tjie infection of vs with their
*. Com 7.33, wickedneiTe : For euiHwords (faith theApoftle) ereuillcommu* nications ) that is often familiar conuerfation noted by the plu- rall number ) corrupt good manners. Yea the Apoftles are fo (trid: and feuere in this point, that they will not haue one notorious, wicked pcrfonfuffered in a whole congregation. 7^0/ writing againft the inceftuous pcrfon among the Corinthians , and com- mandinghimtobecaftoutbythe cenfure of excommunicati-
i.Cor. ?. j.6. on, and deliuered vp to Sathan,giueth the former reafon, knot* ye not that a little leauen leauencth the -whole lumpe ? fignifying thereby that one euillperfonfurTred, might corrupt that whole Church, The Apoftle alfo to the Hebrewes infinuateth that
Hcb. 1 1. x j. one roote of bittemelfe fujfredtojpring vp , may trouble anci defile many. And is not it a common faying, that one ill hearbemar- reth a whole pot of pottage: yea, did not fome wilde gourdes in a whole great pot of pottage, fomarreallthe pottage, that the children of the Prophets eating thereof, cried out to Eltfha7 0
fcKirtrff.*?. thou man of god there u t death inthe pot. Is it not alfo a common 40. faying that one fcabbed fhecpeinfefteth a whole flocke. Doth not experience teach vs, that one man (kke of theplague , not intimeremoued , may endanger both the houfe and alfo the whole Towne> where he dwclleth , what likewife might I fay of the infection of the leprolie in former times fls not finneas con- tagious
UGiJsword. Chap. 19. irfi
tagious as (uch bodily difeafes ? or bee not we as apt to take the contagion of iinne, as of a bodily difeafe? our Prophet faw that in rcfpecl of his place, w hich either alreadie he had , or whereof he was in certain^ hope, many of the wicked would refort; and (as it were )crcepe and crouch vnto him, by whom his louc might either be quenched or cooled, ( as wc fee the louc and af- foclion of hAp9 wa* both to the houfe of Ichoiadak, andalfoto *• Chr: 14.17* che houfe of the Lord, and to the word of the Lord; by the flat- tering nobles of his kingdome ) our Prophet ( I fay) did fee that fuch would feeke and creepcand crouch vntohim,and he knew how dangerous and preiudiciallthat might bee to his loueand zcale towards the word, and therfore as though they had been alreadie in his fight- he faith; and (as it were) crieth aloudc vn- to them, a farre of; and ere they came neere him, (as already I haue (hewed ) Depart from meyeeuill doers (keepe alooffe; come not neere me, to infeel my royall perfon )for (I tell you plainly,) f will kftpethe commandements of my (jod. This beloued apper- tained to vs all : If we will indeed approue our loue to the word weemufthate the wicked and beware of their company : wee muftcrieafarreofvntothemnottocomeneere to vs : If'they will intrude themfelues into our company, we muft looke fow- erly andangerly vpon them. As tbenorthwinde drineth away the Pro.1j.15. rame fo our angrie countenance mufl driue away the wicked from vs. For comming at vs3 and conuerfing with vs, if by their (linking breath they can dovs no other hurt in prefence; yet they will in abfenceraifefome (lander or other againft vs. It is notpoffi- bleforvstoiuftifieourlcjuetothe Word if we do notthusab- horre and (hunne the wicked; either wee haue no loue at all to the word, or elfe our loue is very weake and (lender, if wee can hrooke the focietie of them that bate to he reformed and cafl Gods W&t*** wordbehinde them.
This is efpeciallyto be practized again ft the Papifts,as being vf,1 cfPe* thechiefe fonnes of : Belial , and the principall haters and dif- fl-un^db gracersofthe word, by their owne doctrine? and traditions, all true Ioufr$ contrary thereunto > and being molt wicked againft God and of the word, man futable to their head the man of iinne, thechildeofperdi-^ T, ff tion. AsthefickeTanymanis of the plague, or of any other " dangerous,contagious, or loathfome difeafe,the more we feare to come neere the very houfe where he dwelleth , fo Papifts be- ing the mod w icked men, and greateft haters of the wordof all ^. M other,
l6* C h a p. 1 9. Bauids Lone
other, wefhould mull feare all communion with them , and commingncerevntothem. Thatv%hichisfpoken generally for the ihunning and declining of the company of all v\ icked men, in refpectoftheiudgements of: God hanging quer their heades, I fa: Ji.li. Comeont from amongthem}and be ye feparate faith the Lord, and lcr: 50. • an^ t9JiC^ no vncleafie thing, and I will receive yon , and I will be a father a. Cor: 6, 17. vntoyou,andye (hall be my founts and daughters faith the Lr>rd al- 18. mightie, ( thereby noting that wee cannot bee rcceiuedof God, I«r: 3 i.i. neither haue any communion v\ith him, nor bealTured that hee is our Father, and that we are his children , till we haue renoun- ced all fociety of the wicked ) euen this may beeand mud bee particularly applyedtotheforfakingand abiuring of the vipe- rous and venemous brood of Romane Cathoiikes: yea the holy Rcu: 1 8. 4. Ghoft hath already applied thefame to this purpofe , 'by a voice from heaum crying to all Gods people in the nam: of God , and foyingt come out of her my people, that ye be not partakers of her finnes , and that jereceiue not of her plague. Can yee be ignorant ( my bre- thren) what is threatned againft all that haue receiued the marke Reu: 14. 10. of the bead, ( that is of the Romane Pope or Antichrift ) either and 16. i. and in their forehead or in their hand, that is, which haue little or ' much acquaintance with him, and be little or much tainted and poifoned by his corrupt doclr ine, can ye ( I fay ) after fo long teaching be ignorant hereof? If ye be ignorant, then heare and A&* z learne now, namely, that fitch fialt drinkt of the wine of the wrath
of God, which is poured out wit ho tit mixture into the cuppe of hi* in- Rcu. n,ii. dignat ion, and that they (hallbe tormented with fir e and brimftone. Oh the madnelfe therefore of all Papifls themfelues , that yet will be Papifts, refufing to loue the w ord of God , to embrace it and belecueit, that they may be deliuered, from the great dam- nation of their whorifh mother of Rome. But whether they will or no, yet be ye wife, haue nothing todoewiththem } finite your feints from that wicked veneration : he that U vniuft let him bee vmufi fill: he that is filthy let him be filthy fhll : and he that is riah- teoia^ let him be right com fill: and he that is' holy let htm be holy (till. The wicked Moreouer touching the hatred of wicked men as wee mult hate to be hated them for their euill, fo we mu(l take hecde, that our hatred of
for their euiu tnem for their euill be rieht,andfuchasit ought to bee: namely as it is cu - .
as it is euill becaufe Gods word hath forbidden and condemned
itgenerally, and not as the euill any way concernethvs, and
doth in our name, or in our ftate, or any otherwise damnific vs,
~ or
to Gods word. Chap.i^. ^5
•
or tend to the damnifying of vs \ for herein we may greatly erre: we may hatethe wicked for their wickednellc, andyethaucno allurance by our faid hatred of them, of our true and fincerc louc of the word: for our faid hatred of them for their cuill, may originally fpring from refped ofour fclues , and of fomc detri- ment,^ e haue or may ha uc thcreby;and not from a iimple con- iideration of the word of: God, againft the faid cuill and the diihonour of God by the faid euiiJ : Simeon and Leui hated the Sbcchemtts forth? Jinnc of Shecbcm m de flooring their ftftcr Dinah, but this their hatred fprung not from a (imple regard of the fin ic fe'fe as the fame u as a tianfgreflion of Gods word, but from aregardofthemfelucs as by the faid iinne they might receiue difgrace, and perhaps alfo, as by reuenge thereof in fuch man- Gen. 24.15. ner a^theyreuenged ic , they hoped of enriching themfelues &c
v\ich the fpoile of the Citie of the Shechcmitcs f which thing alfo they did : So Abfclon is faid to haue bated his brother Amnion, be- 1. Sam.13.11. caufche bad forced his fficrTamar , and this his hatred heedid fecretly bearc in his minde two yeares, and then murthered his brother Ammoniov thatfa&.This hatred of AbfolonagamR. Am- mon though it vs ere for Ammons w ickednes , yet it was not good, but wicked, carnall,and diuilifli, as not principally andchiefely ariling from the finne of Ammon as ithadbeenecommitcda- gainft God and his word, but from the flefh, and as eslbfolon nad a fpeciall difgrace thereby, becaufc Tamar was borne to Da. ai^ofthe fame v\ oman that was mother alfo to AbfoUn. Soa Magiftrate in thefe daics may put a man to death, and another may complaineof the man, before to the faidMagi(rrate,of fome great offence, committed by the perfon complained of worthy of death, and yet both the Magiftrate and the Com- plainant may be guilty of murther before God , becaufe they proceeded not againft the faid OfFendant for his offence (imply as it was a finneagainftGod , butinapriuate refped: of them- felues, and as they had apriuatequarrell againft the faid partie, or wereto haue fome benefit by his death. This is therefore a necellTariecaueatthatwemay notdecciueourfelues,butthatwe j^c v^ctcj may hate cuill (imply as Gods word forbid deth it, andfoihun notfotobec fuch committers of euill, as that wee may haue thebettertelli- harcd.isthat monic thereby of our true loue to the word of God. ?c cur fcllIC*
a ' f_ • i_ 1 11 i- f r • - r l by our hatred
Againe, touching the hatred and auoyding the fociene o: the ot-tucm nlnB- wicked for their wickednelfe: Ictvs beware that we doe not fo into any Gi^
M 2 hate
164. Chap. j?. Danids Loue
hate them and auoide them,that neither we our felues do there- by alfo runne into fome finne,and wickednelfe againft God , as before we heard the Tonnes o£laako6,znd Abfolon to haue done, ( This is the more worthy ofourconfideration, becaufeof that before noted ) or that by our hatred and (hunning of their companie, we doe any waies preiudice them, in refpeft of their p!acc,alliance, kindneflre,gifrs and graces, or otherwife. For the husband muft not leaue the wife, nor the wife her husband, for any other wickednes than for adulterie. Neither mud they neg-
i Cor: 7. 14, left: any dutie one towards another, but the more carefully per- l1>16' forme euery dutie, that the good and beleeuing part may be the better meanes either for conuerfion of the other part not beleeuing, or for ftrengthning thereof being weake in faith. If the childe haue obtained grace of fanclincatiou (the parents re- maining dill meerelycarnall and vnregenerate ) fuch children muft not therefore forfake their Parents, but rather be the more carefull of all dutie vnto them , and pray the more for them, that they alfo may be conuerted. The like is to be laid of fer-
k Tim: 6. t. umts, Let as many feruants a* are vnder the yoke, ( that is as dwell with vnbeleeuing and wicked matters ) count their oivne mafiers worthy of all honour, that the name of God and his gofyell be not blaf
1 Pet: 1.18. phemed. Peter alfo commandeth all feruants to be fubieU to their mafiers. not only to the qood and gentle Jout alfo to the froward. Though Nebuchadnez,z>zr were an heathen , and as wicked a King as might be, and the reft of the Babylonians as wicked as
Prou.io.ii. he,(accordingto that of Salomon, If a Prince hearken vnto iy *s ', all his feruants are wicked) yet the Lord commanded the Ie.vcs, aad all other nations mod cruelly vfed by him,to fubmitthem- felues vnto him, thrcatning that whofoeuer would not pntthar
Ierern- 17 2 fieck? vnder his yoke Jhould bepunifoedwith thefword,and with the
famine , and 'with the peflilence, till the Lord Jhould confume the- vi^.
Yea hee commandeth the Iewes further , to fecke the peace of
Icrem: 29.7 tnat Cittie whither they were carted away captiue, and to pray vnto the Lordforit ( that is for Babylon and all the Babylonians ) be- caufe in the peace therof 'they fljoald haue peace. Who more wicked than Sauleutn againft Dauid,yet who more loyal! than Dauid? Although alfothere werenoChriftian Princes in the Apoftles daies, but all were heathen and enemies to the word, and to all profetlbrs therof, yet do not the Apoftles command fubiecTion
Rom: 13 .x. anc^ obedience vnto them, W prayers and fuppltcattons and inter-
ceffiont,
to Gfids word. C h a p, i p. J 65
tejfitnt ttndgitting ef thanks for them? How damnable therefore l pet. 2#T,# is the religion of Poperie,that allowethinfurrection and rebel- 1 Tim: 1.1, •• lion againft Princes, and difchargeth all fubiects of their alle- geance to their Souerai^nes,that are not of the fame religion ? yea that inioyneth murdering of Princes, aj meritorious and deferuingheaucn? And how fcareiull is the fiate of all Papifts, whom yet God hath giuen ouer to fuch a reprobate fenfe, as yet to be of that damnable and diueliih religion? and for all that to thinke they be in the right way 2 And fo indeed they be in the right way, euen in the broad way and beaten path , that lea- deth to defiruttion , w herein there be many that goe on and on Match: 7.1 3. ( neuer bethinking rhemfelues v\here they are) till at lad they come to hell it felfe. That w hich I haue faid of the former per- fons by fpeciall bond obliged to other their correlatiues, is to be vnderltood of minifter and people. If Scribes and Pharifies fit tn Matt i>,i, the [eat e of Mofes, yvhatfoetter they bid ( by the authoritie of Mo- fes ) to be obferucdy that the peep le muSl obferne and doe : bnt they wnfl not doe after their rvorke , for they fay and doe not. Their pre- cepts and their practife, their doctrines and their life doe not agree: and indeed by a reuerend regard of the true and found doctrine deliueredbyfuchminifters as do notthemfeluesliue according to fuch doctrine, wee doe better teftifie ourloueto the word, than by regarding the doctrine of them, whofe liues and conuerfation are agreeable therevnto. For fo wee approue our felues to regard them for their workesfake, not for their owne : w hen wee doe well rcfpecT Minifters whofe life and do- ctrine doe agree, wee may feeme fo to doe , more for their liFe^ than for their doctrine, and more becaufe we cannot take any exception againtt themfelues , without euery mans verdict a- gainft our felues, than for the words fake which they preach vnto vs. B ut if their doctrine be good and their life euill, and yet we performeall dutifull refpect vnto them, this cannot but teftifie that we loue the word by them preached, more than wee loue the perfons that preach the fame.
Whereas fomc do interpret the former place of Afofes chair e, w°fes *\atc of the chaireof the Ciuill Magiftrate, not of the miniltcriall "£!;' m »!'
f t_ r r r * t - 1 ciuill au-
lcate, becaule Mofe s after Aaron was annointed Prieu, was only thorii a Ciuill Magiftrate , and did neuer execute any propheticall office, this is a mod abfurd interpretation,and without alliudg- menu Fir ft becaufe the ground therof is vtterly falie, for Aaron
M 3 and
X 66 C h a v. 1 9 . Z>4Wdfr L oue
and his Tonnes being annoinced Lev: 8. 4.&C, wee (hall fee in that booke following, and in Numbers, that Mofes after that, not as a Ciuill Magiftrate commanded Aaron> but as a Prophet inftrufted him in many things concerning his prieftly office. It were too long :o alledge all theplaces,therefore I leaue them to be priuately read by your felues : for after the faid thing the Lord gaue many Ceremoniall and Ciuill Lawes vnto UUofes, andalfo did interpret many of the M oralis more largely. When
Num: xi. i5. Iofhua complained to Mo fes, that EldaA and Me dad did prophe- cie envying them for Mofes fake, did not this argue that Mo fes did then ftill execute the office of a Prophet ?
Secondly, the word Scribe in all the NewTeftament doth neuer fignifie a Ciuill Magiftrate, but is alwaies taken for a Mi- lliner of the word : E fiery Scribe that u infiruBed vnto the king-
Mate 13. 51. dome ofheauen., is like vnto a man that is an hovfbolderjhat bringeth forth things new and old. Doe not all the w oes alfo threatned in the 23 of MathewagainfttheSccibes and Pharifies,withtherea- fons of the faid woes, manifestly ihew them to haue beene aw* nifters of the word ?
Finally, it is certaine that the Iewes then had no ciuill autho- ritiein their hands, but that all was in the hands of the Romans, therefore I conclude that he fpeaketh here onely of the Scribes and Pharifies, as they tooke vpon them to be Minifters of the word, and interpreters of the Law of Mofes, and not in refpeel: of any ciuill authoritie then exercifed by them. If any fhallob- iecl that in that place the originall there is the firft Aon ft, which ilgnifieth the time pad, and Ihould betranflated as it is in the old Latin tranflation,^a<fyfr3not do ft. I anfwer that the Aorift is vfuall for the prefent Tenfe, as Matt: 14. 1 9. having looked 'vp, for lookwg vp : fo Matt: 3. 17. This is my belouedfonne in whom 1 haue beene well pica fed, for, in whom lam well p leafed ; yea fome- time the pretcr tenfe is vfed for the prefenr,as Phil : 1 . 1 1 . hatting been filled with the fruits of right eoufnc(fc,tor, being filled, or full: and that this Aorift in this place is to be taken for the prefent tenfe, appeareth by other words of the prefent tenfe ioyned with it : ob ferae and doe : and according to their worses doe not ; and they binde heauy burdens &c. All thefe words are in the pre- fent tenfe. It may be our Sauiour vfed the Aorift to note a for- mer anciem,and a prefent continued fitting in the feateof Mo- fa, as in the third chap: ver: 17, in whom I haue alwaies } and fill
am-
t$ Gods wtrJ. C h a p. ig\ i£j
*m wtll plrafed. Moreouer touching all the former particu- lars ( Minillers of the word onely excepted] no excommunica- tion, how lawful! ? iuft, and good foeuer, doth difcharge any by anyofthe forefaid bonds obliged to the parties excommunica- ted, from thofe fpeciall duties thatotherwife are to be perfor- med. Neither Father mud negled the childe being excommu- nicated, nor the childe the father, nor husband the wife , nor the v\irethe husband, nor themafter the feruant,nor the feruant the mailer, nor the magiftrate the fubied,nor the fubie&thc magi (Irate. For excommunication maketh not men any vvorfe than heathen and infidels: but all duties are to be performed Matta: 18,17, to heathen and in fi dells, as before wee heard, therefore alfo to excommunicate perfons. Shall wee then fay that the Popes excommunication of Princes dofh difcharge their fubiccts of all alleageance ? It is the dodrine of deuills. For what power at all bath the Pope to excommunicate any I Excommunication mull betoreclaime mentoChrift : is this to be expected at the l C°r: ff* hands of Antichrift ? If the Pope baue power to excommuni- cate any, can he haue power to excommunicate Princes J Mi- nivers notwithstanding are to be excepted, becaufe their fun- ction being chiefly to be exercifed in the Church, menaredif- charged from hearing the word and receiuing the Sacraments at their hands fo long as they be rightly excommunicated, and excluded from the Church.
Laft of all, for a flnall caution touching the former point of hating and auoiding all communion with the wicked, it is not to be vnderflood as if it were lawfull ( much leiTe neceiTaric ) for one priuate perfonto withdraw himfelfe from the ecclefia- Htbno.xj* fticall publike a(rcmblies,ofthe people ofGod, in the exercifes of the Word and Sacraments, and publike prayer, becaufe the faid priuate perfon knoweth fome that are wicked, andnoto- riouily (perhaps) fcandalous in their life and converfation , to hold communion with the faid congregation, and to be admit- ted to the Word and Sacraments with other. For no one man can make this feparation without great dmger>and preiudice to himfelfe. What if a man could haue no meatc for his body, but there where he knew fome wicked man flialland mull eatc in his company ? Shall hee rather ilarue than eat meate in the company offuch an one? No man found of his wit w ill (ofay. Muchleifearethe meanes of eternall life to be refufed for ths
M 4 company
1(58 Chap, ip- DtoMt Ldue
company of one admitted vnto them that is vn worthy of them, if no where elfe the faid mcanes may be had. The objections to the contrary are anfweredby diuers others, and therefore in this place I may not ftand vpon them.
Now although we mutt not fo hate and auoidc the focietie of the wicked? but that we muft for all that performe any duty vnto them in refpecl of any fpeciall bond betwixt them and vs> yet this caution mu(l nothing hinder our producing of the neereft and deareft friends wee haue vnto the ciuillmagiftrate, for fuch haynous and capitall ilnnes,as for which the Lord hath commanded all feueritie againft them. For the Lord by his ~ K Law requiretb, that if our brother, or our fonne, or our daughter*
€U ' &c* or our "**?* *^At fleePet^ *n otir kofime^ or our freind which is m our owne fottle Jhall entice vs to idolatry, then we /hall not onely not har- den nor confent vnto them, but that alfo our eye Jhall not pttty thent* & fyare them, neither that weconceale them^but that we furely kid them (by authoritie,notwith(tending of the magiQrate) andthat our hand /hall befrfi vpon them to put them to death ; and afterward the hand of all the people to fione them wtth flmes &c. Therefore is Afa commended for his zeale in remouing his mother Maa- r" x^'1 ' cha from being Queene, (fliee was indeed his grandmother, i King: i j, a, and owne mother to his father Abpjah) and this hee did for her idolsLtnc^becaufe Jhee had made an Uotlin a grouc : albeit we read not that fliee enticed any other to idolatry with her. The like commandement there is to father and mother for their flub- Deut:ix.i8. borne and rebellious fonne, that will not obey their voice , and that &c' when they haue chaftned him ( marke how many things are here to goe before in the parents ) will not hearken vnto them, but fliU continue ftubborne and rebellious , a glutton (or a riotous per fon) and a drunkard falas how many fuch fonnes haue many good Pa- rents in thefe daies ? ) The like commandement ( I fay ) there is for fuch a fonne, to be produced by his owne Parents, and complained of to the Eiders of his Cittie, to be (toned with flones that he die, to put cuillaway from among them, and that all may heare andfeare. The former caution therefore doth not difpenfe with vs, but that in fuch cafes as may be, and are dan- gerous vnto other, we doe euen hate the beftfreinds we haue, vnto death it felfe : much more then are men to produce fer- uants that arc fo wicked. Jfwe haue children or feruants other- wife fo prophage ( and yet not guilty of any fuch offences as
are
to Gods word. C h a p. i 9. 1 8p
are to bee capitally puniihed, that neither by indructions nor
by reprehenfions, nor by kindneife, nor by correction (fuchas
is in the power of the gouernourior priuate families to in Hid)
nor by our good example wee c^n reclaimcj neither for whom
wee can by all our prayers and fupplicatiom, obtaine grace at
the throne and fountaine of grace, let it not bcegrceuous vnto
vs,tocad fuchout as Abraham was commanded to cad out
both Ifuiael and alfohis mother Hagar. The like to all before
fayd, wee may doe and mud doe if our fuch friends Jhall en-
deauourto draw vsfromChrift : therefore our Sauiourcelleth
\S)th at if any come vnto him, and hate not his father, and mother,
andwife, And children, and brother, andfifter, (namely that lliall Luc.i4.x6
hinder his comming or cleauing vnto Chrid) hce cannot bee his
difciple.
As all familiar communion with the wicked mud bee auoy- No marriages ded, To efpecially wee mud nor make any marriage matches *o be made with them, for our feluesorfor our children.'For this is but to be ^lththc vneejitAllyyoaked with them. For Chriltians fo to matcli,i$ worfe !-ed, then to plough withanoxe and an ajfe together, and then to weare Deu.2i.10.i1. a garment of diners forts of woollen and linnen toget her }\\hicbxh']ngi notwithdanding the Lord forbad the Ifraelites. Wbatfe'lowflup t.Cor.<5.r4, (faith the Apodle) hath righteoufnes with vnrighteoufnes?and what 1Ul6-
commu ion hath Iwht with darkneffe ? and what concord hath £hnfl with Beltall? or what part hath he that beleeucth with an Infidelitand what agreement hath theTempleof God with Idols /certainly all thac truelyloue the Word are the Temples of the Jiuing God. For them that loue the Word to marry themfelues or their children, liuing in the Church of God, with the wicked, is worfe then to fiw their vtnyirds with diners feed: /, which things alio the Lord Deuc.z2.9. forbad, led ^ * fruit of 'their feede and of 'their • vine-yard [fbwldbe de- filed : they that make fuch matches, doe what they can to fbw, not their owne,but the Lords vineyard with diuers feedes,eueo with wheat, and tares, ordarne'I, did not the Lord forbid the Oen.$4.r4. Ifraelites to make fuch marriages with othernations that knew Deur.7.g. not God, nor feared him? were not fuch marriages diifoluedby publike authority, after their returne from the B abylonian cap- E2ra l °>l • tiuity ? did they not afterward by an oath and a curie bind them- felues from fuch marriages I Is not the marriage of the f#»**/*f Nehe.io.1* God with the daughters of men (that is, oftheprofetlours of the ^ '* **• Word, with them that knew not the word? neither regarded it)
fet
170 Chap. 19. Vauids Loue
fet downe as the mother- caufe of all the finnes which brought the wrath of God vpon the v hole world to the drowning there* of wholly but eight perfons ? was not the heart of moil wife king
1 .King. 1 1. 4, Salomon by marrying of fuch turned away from the Lord his
Nche .13.16. Godto other Gods? are not the finnes of Ahab imputed vnto,or aggrauated by his marriage with lezabellthe daughter of Ethbaal
!.King.itf.;x. j(wp oj-^g Ztdonians I That lehoram the fonne of Ieho[haphat King of Iuda walked in the wayes of the King? of Ilrael and did
i.King.3.i8. euiH ^ tne fight of the Lord as did thehoufeof Ahab, is it not afcribed to his marriage with the daughter of Ahab r" Is not the like fayd o(Ahaz,iah the fonne of the aforefaid Ichor am-) becaufe
Verfc ir« he was fonne in Law al/o to the houfe of Ahab.
Anfwcrto yhat Ifaacke married with Rebecca the daughter of 'Bethuet,
onTtCakebnCdl" and Iaa^ wkh Rahdl and Le*> the daughters ofLaban (all
from Come brought vp in idolatry) was becaufe there were no better then
examples of to be had, and becaufe of all other Idolaters, thefecameneerell
the contrary to the true worfliip of God ibefides, there was alfo a (peciall and
Pra < extraordinary hand or God therein. Thefameistobeefaydof
Gcn.4r.4e. the marriage of Iofeph with Afenah the daughter of ?ottphary
Prieftar Prince of On : there being no better in all /Egypt
for him to marry with : and Pharaoh himfelfehauing a princi-
pall hand therin,andouer-ruling the matter: So alfo olMofet
with the daughter of Iethro, or He baby or Kent, (for Iethro had
■kj° *x *' thefe three names, and was himfelfe the fonne of Reuell called
JNum. 10.14* ,r 1 » 11 r ti r
Iudg.ntf. alfo Ragnell) and yet by the excellent couniell or Iethro to Mc- Exod.i.i8. ye^Exod 18. 19. &c. it appearcth thathec was no commoner Num.10.x9. ordinary Heathen. The marriage otSampfon with a daughter Iudg.14 i.&c. ofthePhililHms is eirher nor to be excufed, or was by the extra- ordinary Scfecret direction ot God for the pi. iguing of the Phi- Y tr liftims by Sampfon : As for LM.ihlun and Chilton marrying with
Ruth 1.4. TZgth and Orpha both M oabitelfes, that was partly becaufe they had no other, & parrl y by the (pec -all hand of God alfo^to bring Ruth to be of the Ifraclites. The death alfo of both them in fo fliort a timej may fecm to infinuate- that the Lord did not great- ly approoue of that their aouon, though in his great mercy hec vfed it to the great good of Rmh. The marriage of Efier with Ahafuerm waslikewife by the extraordinary prouidence of God for the future good of his Church. Daniels marriage with Maa- a.Sam t.a fW> the daughter of74/w*i King of Gcftiurfeemeth robeinex- cufabk; or at lead extraordinarily warranted by the Lord. Salo- mons
to Cods word. Chap.ij, i j i
ntons marriage with the Kingof/Egypts daughter, by mod is made an extraordinary matter, to reprefent and forefjgniflethe marriage of the Gentiles to Chrift lefu,;. None of thefe exam- ples therefore might then be draw en to agenerall ruletopriui- ledgcotherto makethelike marriages, neither may (as I take it)inrhefedayes be applyedto the fame purpofe. Neither is it at any time fafe, but very d angerous from bare examples to take liberty for doing any thing contrary to plaine and expref fa com- mandements, fuch as the commandement is, againfl: marriages of the godly with the vngodly. For fo alfo might men take li- berty for hauing many wiues at once in thefedayes : Thetime of the Law affording vs many examples therof, euenof the beft and moil worthy feruants of God.
Toproceedetherefore^were fuch marriage? then fo hainous among the Ifraelites vnder the Law, and llia.ll they bee more tolerable amongft Chriftians in the time of the Gofpell, when God hath plentifully powrcd out his fpirit with the gifts thereof, and many other mercies vponthe fonnes of men ? and when the Lord hath for euery one ofhis fons a daughter,and for euc- ry one othis daughters a fonne to match with ? would the Lord then haue the Ifraelites & Iewes a more holy people then he w ill haue Chriftians in thefe dayes to be: moll lamentable therefore is it, that now louers of the word (at led fuch as profelfe the loue of the word) do make no confeience of matching themfelues <5c their childrc w irh profed Papifh,or fuch as are burnt too in that religion^ wth Athei(rs,prophane perfons,& other the wicked traine : can thefe fay they loue the Word, that in the loue of the u orld, & of the things that are in the world, (riches-grcatnes of birth according to rhe fiefh, beauty and fuch like) do make fuch matches ? They cannot fay fo in truth. If they dare fo fpeak with their tongue, their hearts may fay, Tongue thcu liefr. For they cannot denie but that they loue the world more then they loue theiWord. iMoney, money is now the man, yea, money is the matter of euery mans arfecl-ion, yea, money is the Queene thatcommandethprofelfoursjaswellasprophaneperfons.and fo the true Etymology or notation of matrimonieis, that it is a marter of money. Ala?, that rhe loue of money, the roote of all frilly the which while m?n coaet, they er re from the faith, andyeirce themfelues through with manyferrowrs. Ala^> (I fay) that the loue of this mirie money f]jouldno\N bee greater, eueninthem that
call
j 7 z C h a i> i 9. DauMs Loue
call God their Father, then the loue of their faid Father and of his Word : O deare brethren,deare brethren, as yee loue your felue^ and your pofterity, and defire to haue an holy feede, that may be the blelled of the Lord, fo looke heereunto. Bee not fo maddeasto make your feluesand your pofleritie rich in this worlds riche>,and beggers in heaucnly.Bcnot fo eager of earth- ly inheritances for your felues and them, us thereby to diiinhe- nt your felues of that inheritance, which is incorruptible, vndefi- Ud) not fadings heauenly. What is this but the finne ofprophane
Heb.11.16. Efati (before fpoken of) that for one mor fell ofmeatjolde his birth-
Marc.8.j6. r^ht ?Oh what fhall it profityou or yours, to get the whole world, if y ee and they lofe yourfoules ? Can yeeredeeme your or their foules, with corruptible things, as fiLuerand golde ? no, no : Chnfl the heire of all things could noreafily redeemethem,but was faineto pay his moil precious blood for their redemption. Is any among you of any reputation, & great flatein the world, fo fbolifh as for money to match himfelfe or his childe with an- other that is bafe borne, andthatofbafe parents alfoc All wic- ked ones are wcrfe then bafe borne: they are the children of the
Ioh.8.44, Diuell. The Diuell they haue to their Father,to their Lord and Mafter, to their Prince, and Ruler, and Gouernour. All fuch
EphcU.2. q fay) as fo loue the world and the things therin, not regarding God and his Word, haue no other Father, Lord and M after, Prince, Ruler and Gouernour then the Diuell himfelfe. Fie, fie therefore vpon the world and the things that are in the world, which worldlings maketheirgod : and yet inworfhip- ping the world, they worfliip the Diuell, who hath made the world fas it were) his picture or image, that hee thereby and therein may beworfhipped. Leaue therefore the world and the
i. Cor. 10.20. things therin to worldlings, except God himfelfe caft them vp- on you,with the loue of his word,& as a part of reward for your loue of the Word. Let the worldlings bee choaked with them, 1 et them not choake the Word in any of you: match your felues and your children, (how great, how honourable, how worlhip- full foeuer yee bee in the world) rather with beggers brats that loue the word, and thereby fhewthemfeluestobeebeloued of the Lord, and to come of his blood royall : yea, to bee borne of him,cnd to be his fonncs and daughtcrs,hcires of his kingdom, euen hzumgan inheritance with his Saints : match your felues (I fay) and your children, with fuch as with yourpeeres, rather
then
to Gods word. C h a p. ip. 173
then with the children of worldly Princes and Noblest hat arc withoutallloue of the Word? wicked and vngodlyPapirts or any other the like prefume not (0 much of yourowne or your childrcns doing good to them, as feare their doing hurt to you and yours, by bringing you i»to testation And ajnare, and mo i.Tim.tf.9. manyfoolifi Andburtfulllufts rrbtcb may drotrnejon and yours in de- ferhA ton and perdition : What, are yce wifer then Salomon t They that thinke fo of themfelues, or of their children, may bee beg- ged notfbr concealed fooles, but for apparant foolcs and heirs apparant to him that by his Terpentine fubtikies maketh all fooles that hearken vnto him. Ifany marriages of the wicked he offered and earneftly offered vnto you or vours,reie<5t them with contempt, and with an holy fcorneand difdaine : yea,(top your nofes againftfuch offers,as againfrfowle,loathfom,odious & (linking fauors of an infectious nature:turne away fpeedily from them, bid them depart, get them hence and auoydfrom you and yours (as our Sauiour fpake to Peter, yea, as hee (pake to the Diuellhimfelfe, making the like great offers vnto bim)as men not fauouring the things ofGod> but the things that bee of men : . - g yea, though they pretend well, and fo indeedc intend (in their Malth ' Xq§ limplicitie) as Peter pretended and intended to our Sauiour, when in a carnall, and ignorant, and foolidi goodwill hee gaue likecounfell ("carnall, ignorant and foolifh) to fauour • himfelfe : yea, fo reieft all fuch great offers, as being with this our Pro- phet fully refolued for thy felfc and thine (as much as in theeli- cth) to keep the commandements of thy God,yea,fo loue thefe commandements of thy God,as in like manner to abandon the companie of all the wicked, that either fpeake wickedly againft rhc Lord, and take his name in vaine, or that otherwife tranf- grclfethat Word which thou profelTeftto loue : and for marri- age of thy felfc orthine, match rather into the meaned family ( how great foeuer the-: srt) without portion, and with the feare of God,then into the grcatefr with many thoufandsv^ here then c is no goodne(fe?Ifpcakethis but comparatively : Jf God offer other rhingsjwirhpietic thankfully accept thereof But if thou takeft delight in the wicked, if thou makeft marriages with them, or otherwise entered into couenant or contracl: with them for fuch things? as for which thou mayeft as well dcale with them that loue the Word, then certaincly thou plainely bewrayed thy heart to bee voyde of this loue of the word, that
was
174 C h a i\io. Dauids Lout
vvasinD<f«i'/. So much of the hatred both of euill things, and alfo of cuili perfons, in refpeft of the faid euill things.
Chap. XX.
Containing another trial! of our Lowe to the Word, by cur toy therein.
The ii. triall T et another Triall (efpecially toourfelues ) of ourLoueto- of ourloucto JLiwardsthe Wordof God bee our ioy and delight therein, the word by por t ^s Dejng an etfed 0f tne Word wherefoeuer it takerh roote " ( as before we haue heard ) to reioyce the heart, and that with grea- ter ioy theu all the world befides can giue : yea with fuch ioy as fliall neuer be taken away,kcannotbe,but that all that vnfainccL ly loue the Word, ftiould alfo finde this ioy thereby : And this Pfal. i. 2. is one note of the man that is blejfed , that his delight is in the Law xl1,1, of the Lord: And againethat /?* feareth the Lord , and ddiohteth greatly in his commandements. How greatly ? So much more then in all other things, as before we haue heard them to bee better then all other things ? This is alfo to be noted by the two para- Math. 1 3. 44- bles before likewife alledged, of the hidtreajure, and of the pearle, which a man finding for ioy thereof goeth and felleth all that he hath Twofold ioy to fur chafe them. Is it nota great ioy, that maketh a man to fell in the word, all that he hath to purchafe that wherein he ioyeth ? *" l°y 1* - ^is toy is firft in the outward minidrie of the Word : Se- Tftricof the concHy in the inward operation thereof m the heart. Hee that word. truely loueth the Word , cannot but greatly reioyce in the out-
1 Sim.n.io. ward preaching of it. For why 1 Itbiddeth vs not to feare, ei- Mat. 1 0.16. $ 1 tner tne wrath of God, or our enemies,or want , or any afflicti- Luc 11. 31. on?or any fearefull fight &c. Itbiddeth vs not to mourne? but lu. 517. onelyforourfinn.es, that we may the more reioyce : it bringerh Rom. 10. 1 5. vs good tidings of good things: of peace andfaluation^ it biddeth vs, Pfa. j*.x 1. to reioyce in the Lord alrvay, yea it faith , againe reioyce : It telleth Phil. 4.4. vs not onely that our Sauiottr u borne ,neither onely that httfhxtt Math '1 fan his people from their finnes, and is come to fane ftnners , but alfo
1. Tim. 1. 1 f . that he hath already performed all things that belong to our fal- z.Tim. 1.9. uation, and hath fauedvtyandredeemedvs from all tnisjuitte , and * ^il'u l'PHrged vs &c- and that by one offering once made^euen of no ether fa- and i o u ' cnficc ^en rfhw f'ff*. The daies are part wherein it was fajd: Re- ioyce
to Cods wcrd. Chap.io. i 7 j
icyce greatly ok daughter Zion,fiout 6 daughter IerttfaL m , bee hold Zcchar. thy Km^commeth vnto thee medic and fitting vponan Affc , andvp- Math. II. j, on a Celt thefoaleofan Afc : Butthcdaics arc now co me wherein we hcare that he hath foiled principalities and powers , and made 4 Co. oil. 1. 1 j , jheve of them openly , trtt.mphin^oticrthem in his crojfe, and that he is afcendedvp into the heauens , and there fit teth at the right hand of ~u^- 24» H» God: euen onthcrioht hand of the Afaieflic on htoh'.there making W*- -d „L q \ tercejfionforvs : and hatting Angellt , and authorities , and powers Col. 2 . 2. fnlneBvnto him • And from thence, hauing long iincc given, and Hcb. 1. 3. daily giuing^//?/ t'w/J wen eye. Sith therefore rhefe things and ^ 5- "• many other the like are madeknovvn vnto vs by the publikc mi- P ' 4* niilrie of the word, is there not great caufe, why all that loue the Word or thcmfelucs , fhouldreioyce in the publike miniftrie; thereof ?of this ioy our Prophet that in this place callethGod himfelfe to witnelle of his leue towards the word,is a mod preg- nant example. Certainly, as before we heard,that he was much grieuedjwhen he wanted the publicke miniftric of the word, yea fo greeued that he fainted for greife : fo alfo it cannot be;buc he did greatly reioyce,when he enioyed the publicke miniftric yea his gricfe in rhe want and for the want of the word 3 was the greater by his remembring how and with what great ioy>yea, with what voice of toy and praife he had fomettme gone with the mul- 4*»4f
titude to the houfeofCjod: doth he not alfo fay , that hee was glad when they faid vnto him , Let vs go into the houfe of the Lord ? *»•***•«• when the word was preached and confirmed with miracles by a## $2. Philip in Samaria, it is exprefly faid that there was great toy in that City. When our Sauiour faid vnto Zachem in the figgetree, Luc.io. j.&c, make haft and come downe,for to day Imufl dine at thy hovfe, oh how did this word chcare the heart of Zachew r euen fo that it is faid, he made ha [I and came downc, and received him ioyfvlly. So muft it be, fo will it be with all that in truth doe loue the word. They that are notglad and doe not reioyce in the publicke minirtric of the word, it cannot bee poflible that they fhouldtruely loue the word. Alas then, w hat is to be /aid of them that grieue, and fret and rage, and florme at the publicke miniftrie of the word f as alfo that oppofethemfelues what they can thereunto ? and by all meanes labour either to repell it from the places wherethcy dwell,ortoexpellitwhcnby authoritie of other it is planted there .; or that if they can do neither of both thefe, doe labour their vttermoft, to difgrace and difcountenance thcMinifters
thereof?
Ij6 C h a p. 20. Vauids Lout
thereof, and to difcourage all that feeme to embrace thefame f Math: 8. 34. are nottnefe worfethen the Cjadarens that vpon the drowning Lucfa! I7. of their fwine did not driue a way our Sauiour, but onely gently
intrcatcd him to depart out of their coafts. To reioyce in As rnenmuftthus rcioyce in the outward miniftrie of the
perarionthe* WOrc* : ^°3 anc* muC^ m0re are ^^ t0 reio7ce > anc* &ey will re- of in our ioyce, ( if indeed they loue the word ) in the inward operation
felucs. thereof. Firil in themfelues 5 fecondly in other : when men feslc
the efficacie and povverf till working of the Word in themfelues,
then efpecially tney cannot but reioyce : none of them do then
heare, that they fliall conceiue Chritr. in their bodi Jy wombe,in
refpecl whereof to reioyce, as Mary was bidden for that caufe
Lac: 1. jo. »^/^/<?4r^:butallofthem ( I meane all that loue the Word,
males andfemales ) dofeeleChrift formed in their hearts, and
Gal. 4. 1 4 . there by faith to dwell,and f o make them members of his body,
Eph.3.17. an(j (0 fa 0f hi* fl? ft, and of his bones, (o that they are more ble(fed
Luc' 1 1.17.18. tnen c^e wOmbc^.W*^ be are him , and the papes that gaue him->
fnckc-y and dearer vnto him then his mother and brethren , as they
wcrefo only according to the flefli : & therefore knowing that
Rom. 8. 1$. nothing (hall (epar ate them from the loue of God that is tn Chrifi
Jefns our Lord , but that in defpight of all their enemies they
Ioh. 1 7. 24» (hall be brought cucn thither where himfelfe is already ^there to be*
i.Ioh.3.2. hold his glory ^ and to bee made like vnto him> and fee him as hee is :
and that consequently ya the meane time^theyjhall be kept by the power
VctC.6. of God through faith , wherein euen here ( notv\ithftanding all
Vcrf. 7. their manifold afflictions which for the prefent do a little grieue
them, and yet ferue for the further Triall of their Faith, thereby
to manif eft the fame their faith, to their greater praife , and ho-
V 8* nour,and glory at the appearing of lefus Chrift)they louing himy
andbelceumg in him^ whom they fee not,do reioyce vrith ioy vnjpeake-
able and glorious. Thus did this our Propphet reioyce in Gods
word, and thereby hath giuen vntovs the better tcftimony of
Pfal. no. 74. his loue towards it. Thy flat utes (faith he) hmebcencmyfonges
in the houfeofmy pilgrimage. Could he make fongs and that when
he was in exile, and a Pilgrime, and a ftranger in another coun-
Vcrf. 14. trie, of that wherein he did not reioyce ? and before , Ihaue re-
Vcrf. \4i. ioycedin the way ( that is in the practice, fenfe, and feeling ) of thy
l Sam. i< I*. tcftimomes ** "web as m Ullriches : and againe afterward , / rcioy-
cedin thy word as one that findeth a great fpoile. How alfo hee re-
ioyced when the words of Abigail h^d pacified his rage and fu-
ric
to Gods ixorcU Chamo, 1 77
ric againft Nabal we haue ihewed before by his gracious reioy- cing \\ordcS)B it (fed be the Lord God of 'IJraeljhdt put thee out this d*y to meete mce, and blefcd be thy aduice > and bleffed be thou Crc. Couldhethusfpeake<.\nbout greatioy in his heart, from the fenfe and feeling of thepov\er of thofc gracious words of Abi- gail? Shehadnotonely fpoken gracioufly , bur fliee had alfo brought him a bountifull prefent, for the refreshing of him and allhisccmpany : yetheforcioyced in her aduiceandcounfell for keeping him from the finne before intended by him , that this ioy drowned all other ioy, for her great prefent (o brought, though atthattimehe and his were in great neceflitie : yea, fo did he reioyce in her faid aduice., that he fecmed not to take any jiotice of her great prefent, a: lead to makeno reckoning there- of in comparifon of her gracious counfell. Such mud bee the ioyofallthattruely loue the Word in like cafe : Aswe-ehaue heard Zacheiu to reioyce in hearing the fird words of our Saui- our for his comming downc &c. fo that hee did much more re- ioyce from a further feeling of the further wordes of our Saui- our in his heart after his entrance into his houfe,it is rnanifeft by his voluntary ^franke and bountifull prefent gift of ha/fe hid goods ^uc: l9' Bf tethepocre, and by his free and gracious offer q ffour e fold re flit h- uonio any that could iuftly charge him to haue wrongfully and byfalfeaccufationorany fecretand corrupt information taken any thing from him. And had he not good caufe ( thinke yee ) to reioyce when our Sauiour further told him:ythati that day faL nation veas come to his houfe forafmuch ashe( that is Zacheus ) was the fonne of Abraham, that is, had then ( and neuer before ) de- clared himfelfefo to be ? How alfo did that great Eunuch the Lord Trcafurer of Candjcethe Queene of the zy£thiopUns go on his way A ft. 8. 17. rciiycmiy when he had been further in fir nth din the Gofptllby Philip, ^erf. $<?. and when he felt the power thereof to the beleeuina with all his cr ' *7* heart, that [situ Chnfl was the fonne of God : and vs hen for further confirmation and (lengthening of his faith hee had beenealfo ttptized? I will warrant you, th3t he did much morereioycein thofe thing.;, then euer before in all his life hee had reioyced in his great authorise, and in being Lord Treafurer to fo great a Princelfe.How in like manner did the Keeper of the Prifon,thatA^- 1*«*4« before had thruft PduUndSif* into the Inner-prifon,and made fall their fecte in the ftockes, and attempted to haue killed him- Vcrr- 27- f~" oh how ( Kay ) did this Keeper of
N the
178 Chap. ao. Dauids Lout
the prifon reioyce after he had heard Paul and Silas preach the Vcf [- IV 5 4- doftrine of faluation vnto him , and after that hee himfelfe did beleeue and was baptized with all his houfhold ? no doubt, but that he did reioyce with that ioy ( before mentioned ) vnfpeak- able and glorious : No doubt , but that this his ioy was far grea- ter then his formerfeare had beene , either when he did firrta^ wake fuddenly out of his fleepe and faw all the prifon doores open by force of the mighty earth-quake, at the praiers and finging of Paul and Silas, and in a defperate mindc would haue killed himfelfe: or when afterward vpon the cry of /Vw/witha loude voice that he (liould do himfelfe no hajme,hec fprangein, and came trembling and fc/idowne before Paul and Silas , and/kid, Sirs , what muft I doe to bee faxed ? And had he not great caufe. (ttow ye) to reioyce with great ioy .' verily he had : for as the Lord had miraculoufly loofed the iron bands,and fetters, wher- with by commandement of the higher powers, hee had before made fad both Paul and Silas, and alfo all rhe other Prifoners,fo like wife had the fame Lord, m oft gracioufly and no lelfe mira- culoufly by the preaching of 7W/,loofened all the bands of fin, wherewith Satan had before, mod miferably hampered and en- thralled the faid lay ler and his family, and wherein they had continued all the daies of their life before, without any fenfe or feeling of them. To reioyce in Neither mud we thus reioyce only in the gracious operation the good of the word in our felucs , but alfo in the like good worke there- vtorkesofthe ofinother. Dauid our Prophet was glad (as wee haue heard) wordin other. when hefaw the word to haue had fo good a worke in others,as that they had a defire to go to the houfe of God , yea not onely togothemfelues, butalfotoprouokehimtogowiththem,and PfaLxziii. to fay vnto him. Let v s gee to the houfe of Cjod. How much then did he reioyce to fee fu rther frui ts of the word in them, and that the oftner they went to the houfe of the Lord, they went home like Bees to their hiues the more loaden with grace from the fame? when Peter had related how and vpon what good ground, and in what manner hee had gone vnto the vncircumcifed, and preached vnto them , and what fuccefife God had giuen to his miniftrie, when ( I fay ) he had related this at Ierufalem to them thatbeforehadcontendedwithhiminthat behalfe, then was AA.ti.ai their former griefc, heartburning, and quarrelling, turned into $oj, peace and quietnrjfe : for it is laid that when they heard thefe
things
t$ Gods word. Chat. 20. 1 79
things they helk their peace , and glorified God , frying , then hath God alfo to the Gentiles granted repentance vnto life. This belongeth vnto all , but efpecially to the Minifters of the word. Let our full example for proofe hereof be our Lord and Sauiour Chrift himfelfe : For is it not faid that he reioyced in Jpir it , and faid, Ithankethee 0 FatheryLordof heauen and earth, Luc: 10.21. that thou haft hid thefe things from the wife, and prudent , and hail revealed them vnto babes \ euen fo Father, for it feemeth good in • thy fight ? How alfo did the Apoftle Paul therein follow his Captaine and Generall, reioycing often- times in the faith and Rom: i.S. louc of thofc Churches to whom he did write? How did hee 1 Cor. 1.4. boall of the forwardnelfe of the Corinthians, /*r liberalitie and * *; lm3* miniflring vnto the Samts to them or Macedonia? Though fome ' ** Minifters in thefe daies may boall ( perhaps ) of their peoples forwardneife to other things , yet few ( I feare ) may boad of their forwardnelfe in liberalitie. When they are exhorted and prouokedtothisdutieby many precepts in that behalfe, by many rich promifes madethcrevnto,andby many examples, yet they winch , and wrinch , and pinch , and are ready to fay thereof, as m3ny of Chrifts Difciple* faid of another fpeech of his , ThU is an hard faying^ who can heare it ? No maruell then Ioh: 6. 69* though he that was fo defirous of euerlafting life,and that in his faid defire came running to our Sauiour and kneeled vnto him, as if nothing fhould hinder him, and faid, Cjoodmafterwhat fiallMavc: 10.17. Idee 1 hat I may inherit et email life f when our Sauiour anfwered after fome further communication paft betwixt them, one thing thou lackeft , goe thy way, (ell whatfoeuer thou haft, and give to the poore,&c : no maruell ( I fay ) though this man vpon this an- fwer of our Sauiour, be faid to haue been fad and to haue gont away greeued. B ut to returne to our matter of ioy, and to leauc thefe greifes to the men of the w orld, how did PWreioyce alfo in the workc of the word in the The(Ta!onians ? Truly fo, that he pro- x Thcf. a.i^, fc(Ted them to haue been his loy^or crowne ofreiojctng, and his glory, 10.
Did not Peter in like maner rcio) ce,when he bleffed God the Fa- ther of oh* Lord lefm Chrift •> bscaufe of his abundant mercy he had c ' J* *' begotten againe the Iewesto a lively hope &c. Iohnalfo to theeled Lady writeihthus,/ reiojeed greatly whe 1 found of thy childrcwal- '4*
king in the truth (^.writing alfo to Gay its, he faith, / reioyced great ly when the brethren came & teflifedofthe truth that is in thee, euen *4 thon walkeft in the truth , 1 haue no orcater ioy than to heare
N z thm
l8o Chap. 20. Dnuids Loue
that my children Mike in the truth.
The more and greater either our owne finnes3 or the finnes of other haue beene,the greater (liQuld our ioy be for our owne conuerfion, or for the conuerfion of other. As the greater debt is forgiuen and the greater ficknelTe a man recouereth,the more ioyfullhewill be to whom the faid debt is forgiuen , or that is recouered of fuch a ficknes 5 fo the greater Tinner is con- uerted, the greater ioy fhould be for his conuerfion. Doth not our Sauiour teach this by the threefold parable in the gofpelJ, ■ viz: of the finding of the loft fbeepe, of the loftveece offtluer , and of Luk: 1 5.3. Sec. tbiyroAigtitchilde ? Is there not great 1 eafon,be(ides that by (i- militudes before infinuated ? The longer one hath been in pri- fon, and the more therein he hath beene rormented,and cruelly vfed, is there not the more caufe why himfelfe and all his friends fhould the more reioycein his enlargement I Are wee not all by nature in darkneffe,and in the power of the deuili the father of all crueltie $ and the longer he hath any in his cuftody doth he not the more cruelly vfe them ? We are all alfo by na- ture not onely ficke of fi nne, but alfo dead in finnes and trefpaf- fes,altogether without any life, or motion, or bteathing : yea fo dead, that wee haue not onely beene ftiffe cold, not meete any longer to be kept aboue ground, but alfo buried in the graue of finne, and in the fhadow of death, not pofTible to be 1 eftored to life,and raifed againe by men or Angels ? The longer we haue continued in this date, the more wee haue beene part all hope: as thofe dead dry bones were , v\hereby the Lord fnewed to .Enek: 3 7. 1. Ez,ekiel the prefent defperate,and wofull condition of the rew< euen as now they be, though hereafter by the mighty power of God to be clothed with finewes,and flefli, and to be reilored to a more excellent (late. Is there not great reafon therefore; why th; longer any man hath thus continued, and fo continuing hath multiply ed his finnes againft God,and increased his owne condemnation, all men gencral!y,and the minifters of the word ipecially,(hould reioyceand greatly reioyce. in the refroring and conucrfion,and cew creation of fuch an one? By the forefaid three parables our Sauiour teachech that the Angellsinheaucn doe reioyce in the conuerfion of fuch iinners : oh then how ought men in earth that loue the word, and efpecially the An- gels of the Churches, to reioyce in the conuerfion of other men that haue all the fame firft father>and that arc all flefli of the flefb
of
toGodswrd. Chap.io. *Sl
of another? Beloucd deceiue not your fclues herein : ycc can- not truly leue the word.-but that y ec will reioyce in rhe ground that the word getteth in the heart.* of any. Will not any man alio truly louing another, reiovie in ihe enlargement of that other whom he iouah ? Doubr.efTc without this rcicycinghcc cannot trucly fay that hcetrueiy loueth him $ that is (o enlarged. Whiles men are ihemfelucs in bondage to Sathan , they doe likewife hold rhe truth of God , manifeikd by thebookeof his creatures, much more made manikff, by his written word,euen this truth made knov% ne vnto them, as well as the other do luch men not turning to god hold in vnrigkteoufas .that ls,thcy do vn Rom: 1.1S. iuftly keep & detaice the faid truth of God (as it were) in pnlbn, & that againft God himfelf. By the conucrlion therfore of fuch men, not onely are they thcmfelues enlarged, but alio the truth of" Cod by them before detained and kept in prison is likewife enlarged. We cannot therefore cleare our feJue^nom enmitie againfl God and his truth, if we doe not rhe more reioyce in the enlargement of the truth , by how much the longer rhe fame ha: hbeenefo detained. Therarerthtng it is in tnefc uaiesto heare of anj fuch enlargerenr, ( and yet bleded be God, to his glory, and to the credit of our minitterie againrt all difgr ces thereof, we doe fometimes heare of fuch things in fome places ) themoreioyfull ought fuch tidings to be vnto w»,when they do come. That ground that by fuch conuerfion is gorten , is not only gotten from Sathan in refpccl of mens bondage vnto him, but alfo to God, becaufc they that are conuerted are turned to God. Should not all good fubiecls reioyce in the weakning of A$. l6 x g any common encmie, and in the enlargement of his Soue- raignes dominions: yea alfo of his felloA-fubiefts ? For is not the honour of a King in the multitude of his fubiectsi' What is rrou: *4 1%- he then better than a Tray tor again (1 God, that doth nor re- ioyce in the enlargement of his dominion;and in thp. multiply- ing of his people ? Mod wofull therefore is their (late, that are fofarrefrom reioycing that they enuy, murmur, gr-udge, and repine hereat: vndoubtcdly all that are of this fpirir, betray thcmfelues to beflill in the bonds of iniquitie, and in bondage to Sathan himfelf : neither haue they euer tailed how good the Lord is. Let vs therefore (beloued ) found our hearts, and throughly try them, touching this ourre;oycingin thepubltke minifleric of the word, and the gracious operation thereof in
N 3 our
l8i Chap. 20. Dauids Loue
our felues,and in other : vndoubtedly wc cannot loue theword Gal.- 5. xi. or God himfelfe, without this ioy. This ioy alfo is one of the fruits of the Spirit, and is therefore called theioy of the Holy Ghoft , which is one of the things wherein the kingdome of Rom: 14.17. QQjd^hfpeciallyconlift. This ioy mu ft be fo much greater than all other ioy in friends, in riches, in honor, in ftrcngth, in healthjin ple3fures&c: by how much more excellent we haue heard the word to be than al! other things. Yet alas,how much is the ioy of moll men greater in thofe things than in the word I Yea fometimes, vihere the word hath taken good roote , euen there the ioy thereof is fmothered by the ioy of the former things. This ioy wherefoeuer it is, will continue as being of the nature of the word it felfe thztabidethfir euer. Sometime indeed by the fubtlety of Sathan,by thefenfeofour finne*,by our afflictions, comming from our finnes by the forefaid ioy of other things, it will be eclipfed, and much obfcured, and dark- ned in the very bed : notwithstanding it doth atthelaft (as be- fore hath been (hewed ) recouer againe, & doth fo much more abound , by how much the longer it was fo eclipfed, obfcured, and darkned. All the ioy of fuch as loue not the word is no* thing to this : one dram of this, is more worth than a thoufand pound weight of their ioy in all other things. Their ioy how great foeuer in niew,foone vanimeth euen as a flam of lightning: yea it is vanitie it felfe. Haue wee not heard this before by the ioy of Nabal and "Bel/hazzar ? Is it not likewife euident by the example of wicked Haman the Iewes enemie ? How foone was
fitter 7. 7. ne gladtointreat forhis life at her hands, whofe death hee had before plotted ? When Nebuchadnezzar reioyced in that great
Dan:4-20,M. Babylon that hee had built , for the hoafe of the kingdome by the miqht of his power and for the honor of his Aiaieftie , euen then whiles the word wa4 in his mouth , was hee driuen from men, And made a companion of the beafts of the f fid. Whiles the rich man in the gofpell was reioycing in his riches, and in his abundance for many yeares , there came a voice from God
Luc.n.ijjzo. vntohim, Thou foolc, this night JhaH thy life be required of thee. When Herod was in his greatcft reioycing and glory , euen ho-
Aft.i 2.12,13 noredforaGod,and aboue the degree of any man, did not an Angclloftfie Lord immcdiatl) (mite him before all that had fo honoured him, fo that he was openly eaten vp of wormes ? So vncertaine is the ioy of all that loue not the w ord, and fo foone
is
to Gods word. C h a p. a i . 183
is it turned into tvofull and dolefull heauineifa. Oh therefore bcloued, carenot for this ioy, but loue the word, and reioyce in the word, Thisiejfhallno m*n t^ from you. Thus much for h: l6,11, the tryall of our loue to the w ord;by our reioycing therein.
Chap. XXI.
Cfintajtiing another try ail ef our loue to the wordy bj our hearty feedimvoon the jpirituall foodo ojfrcd vnto vs in the wordy where is alfo fl?ewed how we flail know whether wee doe fo feede or n*.
TO goeyet a little further, let our next try all of our loue to j\^c t. tr..a|] the word, be from coAlideration of the 23 th commenda- of our loue to tion of the word before handled, viz: that it hath in it all kinde trie wold by of fpirituall foode andnouriflimcnt to eternall life, fit for aUJurharty *j*" forts, degrees,and ages of men ; and that elfc where th-ere is not rp« r?tua 1 1 to 0 d 3ny fuch fpirituall foode to be found. What is this tryall from offred vnto vs this coni] deration? Euen our hearty and eagerfeeding vpon^ the word, fuch foode,and drinking of fuch water and wine, as the word prefenteth and ofFreth vnto vs. For certainely the better wee loue any meat and drinke, the better (lomacks we haue thereto* and the more liberally wee w ill take thereof. If therefore wee come to fuch fealts and banquets,as wiidome calleth vs vnto in Pro. 9.2.&C. the word , and whereof fliee would haue vs to eat and drinke 5 whereto Iikew ife we are inuited in other places of Scripture $ if ifa: 5 - I# alfo the great dainties of the word being fet before vs, we fit and looke about vs, either not feeding or drinking at all, or not fee- ding and drinking heartily , but pigling and taking herealittle bitt and there a little bitt, and lipping a little of this fort of wine, and a little ofthat, tailing ('perhaps ) of euery fort, but not ta- king a good draught of any , is not this a manifest argument, that we loue not, neither care for fuch daintic meats U drinks ? This needcth no proofe, euery childe know eth the truth there- of. Neither ncede we to feare any fuch furfct by eating and No fcare ot* drinking the fpirituall things prefented vnto vs in the word, as farfttingby we are fubiecl vnto in eating and drinking for the body. All ^Jjjf"?^ furfetsofthe body, are either by the exceffme quantitie, or by daimieiiniW fome mab'gnant qualitie (at leall in refpecr. of our fpcciall bodily word.
N 4 confh-
184 Chap.2i.~ " Vtrids Ldtt
conftitution) of thofe things that we cat or dnnke. Whofo- cuer furfeteth in body by meatordrinke, furfeteth either by eating or drinking too much, or by eating or drinking fuch things, as for qualitie doe not well agree wirh his flomacke. No iuch thing can be imputed to the word : We can neuer take hurt by taking too much of the word : we rather offend in taking too little* It is faid by fome, that if we haue more know- ledge than we make vfe of,and whereby we are purfed vp,accor- ; Cor: 8. i.' ding to that of the Apoftle, Knowledge pujfctb vp ; that this is a furfetby the word: and inareuerend regard of thrm that fo fpcakerJ greatly deny not this in an improper fpeecfa to be a kinde of furfet,the rather becaufe this fuch prid? by knowledge is too common In thefe daies. Notwithstanding to fpeake pro- perly this is no furfet : neither are men fopurTeJ vpby know- ledge, but rather by a conceit of knowIedge,called by the name of knowledge, becaufe foitis concerned to be. And therefore to fpeake as the thing indeed is, they are fo puffed vp rather by warn o" knowledge, than by any abundance of knowledge. For if ihey kne v how little knowledge auaileth without thepnr^ife Luc: 12.47. of knowledge ; yea, ho- v itincreafeth condemnation, and (ball procure the greiter puni(hr>nent* and that humilitie a ith little knowledge, is beaer b \\ .men knowledge without humilitie, (hey would neuer be puffed ^p, though they had ten times as much knowledge as thcr hinke they haue, Akhough alfo the word be contrary toour nature*yetithatb no malignant qua- lit le ro hurt nature, but onely i< fuil of excellent virtue to reftorc our corrupted nature to the Grftintegritie thereof. If any neg- le t their fpeciall callings and the;rourwavd (lates,by too often going to the word-, not redeeming that timefo fpent by harder labour, and rifing ea- Iyer, and going the later to bed at other times : this argueth they haue nor eaten incugh of that difli rliat concerneth ■ he.diligent following of their calling, and the wife moderation of them felues , fo to do one thing that they Jcaue not another vndone. If any wreft or peruert the^ord contra, y ro the true meaning thereof, this alfo arifeth from the former caufe, of nor hauing learned :nough,raiher than of ha • uingnken too much. WHstjtisto Butwharisittoeatandtodrinkcofthedaintics ofthe^ordf c it and drinkc $0 tQ make them our owne, fo to apply them to our feuerall
•f "he rtordT V'QS> a* ^at ^e "* *e ftron2er> ^e ^tcer5 *e *u^€r ^7 &cm in 1 ' our
to Gods word. Chap. ii. 1 85
our toward msn, and eue^tnc fitter for all duties of holi- netfc and righi^oufiiclle tt> our furtherance towards eteinall life. To fpeakc yet more plainely, to eate and to drinke the dainties of the Word , is to make vie or'cueie thing caught in the Word, according to the nature thereof. To be- leeue the promifes for the llrengthening of our faith and con- firmation of our hope: to feareatthc threarnings of the Word, asalfo at the execution ofth:iudg:mentscfGodvpon wicked perlons men^'oned in the Word : as a!fo foto lay vp bothfen- tences and prelidents of Godbgoodnelfe towards o' hers in the word recorded, as thacwe by them haue comfort to ourfelues, whenweltand in mod: neede thereof: toobcythe comnan- demcntsofGod, bothncgatiue againfteuill, and alio amrma- tiue For doing of good : finally, fo to obferueall good examples commended in the Word : that we doealfo imitate them fo far as they arc to bee imitated : Thus mull weFecdeof the dainties of the Word, that howfoeuer it goethwith vs, touching our outward Hate, yet we may be able to fay v\ith the Apoflle, that thouab ohy outward manpcrt/b,jet our inward man it rentrved d.ij by * <~or"f 1 . day. • To this end we mull: not onely eatfomcv\ hat of euery difh ofourfpirituallmeat fet before vs> neither drinke fomew hat of Cttcricfort of fpirituali drinke offered vnrovs, but wee muft eat and drinke all t^ it doth any wayes concerne vs. For as our fpi- rituali meat and drinke doe differ (as before wee haueheard) in ^nc^r«»G» that befoi c fpofcen ( )i-,v:z. that \\c neede not to feare any furfet- ting thereby ;o.s we may furfe: by eanng and drinking too much for the body i^oalfo though wee doe eat and drinke all, yet (as before alio we h it', 1^-ard) wee (hall leaueneuer a v\ hit the lelfe for other.
Bu:chmayfonefay, how fliall we know whether wee doe How we fliall thus heartily eat id drinke) and whether it be fo with our in- I:rlm%w,ic- ward t. ' in '^e:ore you (hewed it to be with the inward hearrUy-cat
manofthcA oftlef Artcnd my bcloued,andcbfcrucdijgcnt- &drUlw>&<:. ly,andlwil' * in d brei fly (hew this by thefc few things following* uken fromconfiderationof the growth of our out- ward ma , b^htrona in \mcy, andalfo after fome great iick- nelTe.
F*!rft therefore, as infants grow in age, and other recouer health a1 nctfa'o they grow in ipperitc and ftomacke to
thciniic. :• ; day carui^ motcandinoWi Huenfoi* itwith
vs
i8<5 Chap. u. Dauids Lone
vs, both from our flrft fpirituaiT$rth, andalfoafcer recoueric from any fpiriruall ficknelle, and fall into any great finne : If therefore men finde not this appetite and if omacke to their /pi- rituall nouri(hmen:,this is a manifeft figne that they grow little, snd that their recouery from any finne is but weake. 2. Secondly, as our growth in age, and our recoueriein health
is, fo is our tafte, and rellifhing, and digeif ion of that that wee take: If therefore we finde no fauour, no talle, norellifh inthe things that we take, if wee doe not well brcoke them and digeft them, but finde them toboile andbroile in our (lomackes, as
Ioh 6 6*. thofe Difciples of our Sauiour did, thatfaid, this is an hardfay- ing, wh* can heare it ? and as they in f hefe daies doe, that are of- fended with euerie admonition, and euerie rebuke, yea, with e- uerie thing that any waies toucheth them, if we (till need milke, 0 and defire milke, and care not for, neither can beare ftronger
Heb.j.i i. meat, as the Corinthians and Hebrew es did, this alfo bewray- eth, that we neither grow well, nor well recouer. The contrary of well- brooking and digefting euery good doclrin and admo- nition witneifeth our good growth and our good recouery in ^ ourinwardman. Thirdly, the fame is to be tried by
our courage and fortitude againft feares : children are afraid of euery thing : Sickemen alfo (though before of courage) by
Iob.7.T4. night are feared with dreames3 and terrified through vifions: but as the one grow in yeeres, and the other recouer health, fo they are more freed from feares, and armed againff them. In like manner ifwe be (fill as much fubiedtofearesasat thefirft,
Matth. 14.31- doth not this argue the weaknelfe ofourfaith : Oh thou of I'm (e
Marc. 4.40. faith , wherefore didfl thou doubt ? why are yeefo fear efull ? how is it thatyee haue no faith ? furely,hethat is wellgrowne in grace and
Pfal.112.7. in the inward man, and well recouered ofany fmncwiflnot bee afraid of eut/I tidings }becaufe hii heart is fixed and be/eeueth in the
T , Lord, How fearefull Nicodemus was at the firft, his comming to
° and 1 9. jT. Chrift by night doth teftifie. By his night-comming notwith- If anding to our Sauiour, and conference with him being new borne, as hee grew in that if ate, fo hee layd afidefearc, and be; came bold eucn to fpeak for our Sauiour, yet not without fome childifli fcare,for he fpake very warily, and no more then hee
Ioh.7.ji. might haue faid for any notorious offender:Doth our Law fudge any man before it heare him, and know what he doth I yet afterward
being further growen in grace hee had that courage, that when
the
to Gods word. Chap. 21. 157
the bell di/ciples of Chrift had (lirunke, hid their heads and for- faken hiti, and all men had condemned Chrifr. as a malefactor and put him to death, and when in that refpect there was mod caufeoffejre, then he feared lealt: yea, hee feared no colours, ",I9'38'35?' no mans difpieaiurc, no danger, but was moll forwardin the honorable -Secollly buriall of our Sauiour ? how boldly alfo & worthily did /<?/>/?£ of A rimathea (that before had indeed been a difcipleofffhnf, but fecrctly sforfeare of the Iewes)go into PilatC Marc.i j.43. and begoe the body of 'Chrtfl to burie the fame \ and what lliallwee fay of <7Vr<?r,tbat notwithstanding al 1 his former great brags and boaflsj tbdt though a/I menpjouldbce offended with Chrtfl, jet hee Macth 1^.3 j, would not be offended } yea, albeit that Chrift had toldehim with great earncllnclTiof/Mf the fame night before the cocke did crow, hee fljoulddeny him thrice, yet mod confidently anfwered, Though t die with thee, yet would I not denie thee : What (I fay) Ihall we fay of Peter y that notvs ithitandmg all the prcmifej, was afterward u> fearefull, that hee did melt, fearef ully and fhamefully denic our Sauiour againe and againe, and the third time with curling and fwearing, faying, that he knew not the man ? yeteuen this'Peter thus at that time fearefull, andinfeare hauing mod fearefully fallen, after his recouery from the fay d fall by moft vnfainedre- ^ ^ ^ pentancc, teQified by his bitter and aboundant weeping $ was of that great fortitude aud courage,and of fo valiant and magnani- mous a fpirit, that he feared not to Itftvp his voice y andmofl bolaly aqs lt t/^ to tell the I ewes to their faces, that thty had taken the Lord lefns^and verfez$. by wicked hands had crucified and flame him. Afterward he doth as boldlycharge other ofthem, thatf^-7 had dcliutredvp the fonne A&S3.14.1?. if God, and denied him in the prefence of Pilate, when hee was de- x**
termined to let him goe : and that they had denied the Holy One Andthe iufly and de fired a munhertr to bee grant edvnto them, and had lulled the Prmce of life &c. Hee ihewed the like courage and magnanimity aUo afterward, being fet before the Rulers and El- Afts*.$6. ders^and Annas the high Preifl, andCaiphas, and Alexander, err. charging them with the former hainous (inne, and being alfo commanded by. auchoririe ot the former company) not to fpcakeat all, nor to teach in the name of JefusjheevMth/tf/wan- iwzro.&ilVhftherit beright in the fight of fjod, to hearken vnto you Vcrf.i8.ip.io more then vntoGod,iudgeyte : for wee cannot but fpealej the things which we hauefrene and heard. B eing alfo in an open counfell cx- pollulaced with in this manner. Did not wceftraightlj command Aflss.iS.
jm
l8S Chap.ii, DamAsLoiu
joh, thdt jefljtjld not tench in this name ? And behold , ye haue filed J 'erufa/em with this doftrine, and intend to bring this mans blood vp- onvs. Being (I fay ) thus expostulated with, Peter and rhe other Vcrf.i?. ApofMesaniwcred,**'* «*£&/?# obey Cod rather then men. This boldnef fa and courage was 'Peter grow nc vnto, being recouered of his great finne of denying and rorfwearingof Chri'l, where- into he had before fallen. The like certameiy will bee the cou- rage of other, that are in likemanerrecouered of any fuch great finne, and whofeinward minis hayle, and found, by daiJy and hearty feeding vpon the found doctrine centaincd in the word. 4< Fourthly, To proceede , wee dial I further know the growth
and (late of our inward man by our C3pacitie of vnderftanding, and by our fpeech and other behauiour futable thereunto: whsn I. Cor.15.11. 1 was a chtlde IJpakj likeachilde-9 Ivnderftotjdojtubild. : [thought M a childe : but when I became a man^ 1 put away chtldtjb things. If therefore our vnderftanding, our thoughts, our fpeech, our be- hauiour, be no better then at c^rfirflfpirituaii birth, and when firft we were conuertcd to Chrift, and embraced his word , this alfoteitifieth that wehaue little grow no , and hat all this while when we hauebeeneatthe Lords fpirituall foa{ts , wee hauebut pingled, andneuer made a good meale. The like may be faid of our recouery of any great fpirituall (ickneife. For as in many bodily difeafe>, by theextremitie of the difeafe , the vnderftan- dingis weakened, the knowledge cuen of our bed friends is ta- ken from vs , weethinke many idle thoughts, and from fuch thoughts, doe alio fpe2ke many idle words, and haue much idle behauiour, and do ffriueand (trugglewith all t hat arc about vs, as dedring to begone, and do fimble w ith our fingers, and doe many o: her things our felucs not knowing what;but by phi; kk, and good brothes, and taking good and wholefou»e meates, and other comfortable things w c doe by little and little at laft re- coucrour (trengthofbody,ourvndcrftandingis renewed, our memorie relrored, and we fpeake and doe all things according- ly as before in health we did : Fuen fo is it with men tha: fall in- to any great (inne, their fpirituall vnderflanding for a timeis crazed : their thoughts diffracted.- theirmemory of good things dift urbcd,thcir affection i fo diffempered that they hauelittle or no vfe of any thing, that before they had heard and learned,and fo both in word, and decde, they carrie thcmfeluesfarreoiher-
wife
UGodsmrL Chap. 21. Igp
wife then befcemeth them, euen as though they were indeede no Christians : but being gracioufly rccouered from the faid fin by application of the vvholfome doctrin of the word vnto them, they apprehending and takinghold of the fame , there is alfoa gracious alteration made of all things both within and without. Was not Dauidim vvofull State, touching all the former things fo long as he lay iicke of his great finne that he had committed with/?*. .'W but being cured thereof by an excellent receit fent from God vnto him by the hands di Nathan, what a gra- cious change followed in him ? Mafcy not the like be faid of &t- lomon I lying in fo many finnes as he fell into I yet a gracious re- couery alfo appeareth to haue been wrought in him by his book intituled Ecclcfiaftes, as the which feemcth to bee a booke of re- tractations euen of all his former impieties, whet*, he had by lamentable experience, found the vanitie of all things vnder the fun«e. Many other like examples might be produced;, but that I mufthaften to other points.
Fiftly , therefore wee mail finde the fame, by our better Strength for performance of fuch workes as belong vnto vs,and for bearing of fuch burthens, as are by theprouidenceofGod impofedandlaidvponvs. Children, as they grow in age and eatc more meate, fo they are able to do fomething, and to beare the greater burthens : whereas at the fir ft they could not goe alonewithout leading : when firft they go alone without lea- ding by any, or leaning vpon any thing, they (tumble at euery pcafe, they fall at cuery thing lying in the way : So they that . haue had a great lickenelfe, at the beginning of their recouery they cannot walke without one to hold them, or fome Starfein their hand to leane vpon .-but as they recouer more and more, and take things fit for their better recouery , fo they wax ftron- ger and Stronger. Thus mult it be, thus w ill it be in our inward man, if the fa re grow well from the fir ft new birth : and reco- uer well after any great fpiricuall licknetfe. If wee cannot walke vpanddownc lultily about Gods bufincs, and ftrongly per- forme the fame : If wc cannot beare theyoake from our youth, n:i:!j L*m. g. 17. patience, vndergoing all, afflictions from God , and indignities, wrongs, and iuiuries from men, butfret, and fume, and chafe, and mutter, and murmure againft God, and be ready to rage a- gainft men, and to reuenge our ownecaufes vpon them, by gl- uing railing for railing, blow for blow, and fomctimes many
blowe.
Ip0
Chap.m. DauiJs Loue
bio vves for one word ( as we thinke) of difgrace : yea being rea- dy for onefuch word offuppofed difgrace, to giue the ftabbc,or to challenge into the field, or otherwife to pra&ife the death of fuch an one as (hall fo difgrace vs.- finally if we be ready to (tum- ble at euery little matter that lieth in our way : If (I fay )thefe things be in vs, it is a manifefl: argument that our inwardman is notwell, that either we haue neuer fedde well of the fpirituall mcatethat hath beenefrom time to time fet before vs , or elfe that for want of good digeftion it hath done vs little good. But if thecontrarie beinvs, if ^ecanbearethc things before menti- onedand bechearefull in them, if we can palle by fuch offences as b enot to be (tumbled at , ( for there bee fome offences that mu(l not be part ouer ) then are thefe things, and the like, good Jymptoms and %okens that howfoeuer it fareth with our outward man, whether it be poore or rich, in difgrace or honour, weake orftrong,infickneireorinhealth;yet it is well with our inward man.
Thefe things are not fo to be vnderftood,as though all whofe inward man is in good (late were of the fame ftature. But this take to be my meaning, that all the former muftbeeinhimin fomemeafure, whofe inward man is in the flateof grace. Not- withftanding as there is difference of age in the new birth, fo there is alfo difference of ftature: yea fometimesalfo,w here men are ofthe fame age in grace, as there is difference of meanes,fo alfo there is difference ofthe meafure ofgrace,according to fuch meanes. Yea, where there are the fame meancs, there notwith- ftanding is difference in meafure of grace : For as in the courfe . of Nature, they that are ofthe fame age, liue in the fame family, are brought vp in the fame manner & haue the fame diet,do for allthatdifferin nature, and frrength, fome being taler & ftron- ger then other, fo it is alfo in the houfeof God.
Now examine your felues Brethren by the former things, and fee by the fame, whether ye haue eaten heartily, or beeneonely pinglers, at the Lords feafts of fpirituall dainties. There be ma- ny that touching their outward man, are plumpe,lu(ty,comely, fat and faire, eucn fo fat and faire that their faces (lnne,and their bodies be like brawne, and that they can fcarfe fee out of their eies. But alas, what is their inward man ? poore, weake, feeble, leane, ftarued, deformed, nothing but skinne and bone; an ana- tomie of death it felfc, and fearefull to behold, Looke therfore
vnto
toGodsrocri. Chap. u. 191
vnto thy felfe vvhatfoeucr thou art : Think it not inough touch- ing thy outward man, to be fat and fairc, ftrong and lully : rich, worlhipfull or honourable. For thou mailt for all this bee ill i- nough, yea, the vvorfe in thy inward man } in thy foulc, and touching the life to come. To omit many other , was not that rich man before mentioned 10, who for his great cropesof corn, had built him greater barnes, and faid to his Soule eate and drink £■€! 1 1. x*. and be merry <> or tafy thy pie a fare than haft tnongh formany yeercs. And yetprefently it was faid vnto him : Thoufoole^this mght /hall Lacs 16. :?, thy fonle berequired of thee^and thettwhofefia.il all thefe things bee , that thou haft provided? was not the other rich man thelikethac was clothed in purple and fine Imnen, and fared delicioufty ettery dayt and at whofe gates La^arm lay ? Hee w as euen fuch an one in his inward man,fopoore, weake^and feeble,thathe could not ftirre his hand to fliew any kindne(feto^4^4rw,normoue his tongue for commanding of a cruft of bread to begiuen vnto him. Nei- ther was he the laft of this (taruen brood, but there are many dill remaining 5 yea, euery day there bee more and more hatched, that Hue priuately to themfelues, and yet doe no good either to any other, or to themfelues. Herein it is with many as it is with fowles, that are fedde by hand and crammed.For as fuch fowles , the fatter and greater they grow in their outward parts, theletfe they are in their inward parts , ( their guts and their Liuer daily more and more wafting & confuming) fo is it with many men : The greater they are ( as it were ) in the greafe of this world, the lelfe they be in the grace of hcauen,and in all fpirituallbleffings. Let men looke to themfelues in this behalfe. If any man take offence at my former comparifon , as being too groffc for his daintie mouth,! am forrie for hinijhis (late is not without dan- ger, he hath more caufe to be forrie for himfelfe. If hee thinke my comparifon touch him, I (hall be glad if it touch him to the quicke, and if he be fo pricked in his heart, that heferioufly aske of them that can inftrucl him efpecially of the Lord,what hefiall £$. 2< , - dec ? And brethren, as I would haueall thus to trie their (late,fo efpecially let me onceagaine entrcate fuch as haue made for- mer profelTion of their loue to the Word(for once before I haue fpokeninthis behalfe ) to fee how they haue fo fedde of the Word, as whereby they may finde whether they be fatter or leaner, better 'or worfe then they haue beene. Certainly, all that are the children of God, and brought vpinthehoufe of
God;
\$i Chap.iu Dauirfs Lone
God, and fed at his Table, muff and will fo feedc of his dainties, Pul. 91.14. As to bringfoorth fruits inthnr old age %*nd to besfatandflourifiing more then At thefirft : It is a dangerous thing to fall, to decline, to decay, of fat to become leane,of ftrong to become feebIe,of rich to become poore, in the grace of God. To returne againe to my former comparifon, ( how homely foeuerto fomc the fame may feeme to be ) and to apply it to my prefent purpofe for ii- luftration of that laft before laid. As fuch fatted and crammed fow I es,f before fpoken of)if they decay & fall from their fatnes, can hardly be recouered, and made fat againe, fo truly it is with fuch men as haue been fatted with the fat of the wheate of God, and of his other dainties in the word , if they decay and loofe their fatnetfe (as many for a time loofe the good graces of God, whereby fometime they fatted other, and fall from their former zeale ) oh it is a hard matter for any fuch to recouer their fatnes againe, and to returne to their former flare of grace againe : A hard thing I fay, it is, not altogether impoflible : For I know that ifeuerthey truly tafted of the fauing grace of God, and did euer once truly loue God and his word, they fliall neucr fo fall, but that they (hall recouer againe. Yea,though the Lord ihould leauethem fo to themfelues ( co make them to know him and themfelues the betterj that they fliould decline fo far from the right way into by pathes of the fearefull wilderneffe of this world, that themfelues fliould not know where they were, and be fo enfnarled, and entangled in the thickets of the faid worl ds wildcrnetfe, that they fliould not be able to get out thereof: yea though they fliould dray and ftraggle till they returned to the Pfrl.ij.4' valley ofthefliaddow of death ( from whence they had beene atthefirft taken,) yet the Lord himfelfe would feeko themvp againe, and by his rodde and/l^ffe recall, recUime , and fully reco- uer them. Notwithftanding they fliall fmde their recouerie t harderthen their firft conucrllon. Oh that 1 could fo fpeak here- of, as to awaken all that are afleep,to reftore all that are decai^d, to reduce, and bring backe againe all fuch as arc gone affray from the fame. But I may perhaps feeme to k:ue forgotten my felfe, in fp'eaking fo much by the way of this point as I haue done. And therefore I will returne from whence I haue made a digreffion, euen to other trialls of our loue to the word.
CliAf-
to Godsmrd, Cn a p. 22."
'S>3
Chap. XXII.
Ctrtttinin* tno ottfward demon fir at ions cf our lone to the Word. viz. By dihqent hearing and reading thereof ; as a/fi our like vfc of the Sacraments.
TO Ieaue therefore our former trial! of our Joue to the word, taken from our hearty feeding,and drinking or the dainties thereof, with the triall alfo thereof by the growth and welfare of our inward man, yea altogether to leaue fuch tryall of our found loue, as cencernepartly our felues, and partly other: lee vs proceede to fuch as whereby wee are chiefly to declare our faid Ioue towards the word vnto other : which notwithflanding are fuch as without them all the former are nothing : yea the v\hich will cert ;ineJyilIue and flow from the former, if the faid former be in vs in truth. For it is impoflible for vs fo to loue the word,fo to efteemeit, fo to be carefull for the getting , hiding, keeping, and encreafing of it, fo to be grieued for the want or it, fo ro Ioue the houfe where it is to bee heard, fo to grieue for the tranfgrcflion of it, by our felues, and by other , fo well inward- ly to accept of admonitions and reprehenfions from other, fo to Ioue all them that loue the word, and to hate both all euill things, and alio aJi euill men, fo to reioyce in the word , either outwardly entertained, or inwardly working andtakingfuch roote as alfo to bearefruitin our felues and in other,or finally fo heartily to feedc vpon the dainties of the Word at any time fee before vs, that thereby our inward man bee more and more re- newed : It is ( I (ay ) impoffibletohauethefeand otherthelike inw ard teftimoniesfutable vnto them, but there will likewife be, thefe outward teftimonies which now remaine to be fpoken of. In handling oft hefe I will be no morecurious,then I haue been in the former. For I doc nor arfecl to be an exquilite artilt : nei- ther doc I dclirc to make fnew of more then is in me : Icouet ra- ther to fpeake plainely to the vndcrlfanding of my meaneft A u- d:tor,thcn methodically to the plealmg of the learned : The learned may vndcrilandplame things , but the ilmpleand vn- karncd, that haue foules to faue as well as the other , and w hofe foules are as coftly to Chrift as the foules of other , thefe cannoc
0 fo
in! Chap. li. Dmids Loue
fo well vnderftand matters curioufly deliuered, as when the handling of them is fitted to their capacities.
Yet touching all outward tryalls following of our loue to the Emdcnccs w0rd,I will reduce them to thefe two heads, namely to beei^ ourTouc to ther the doing of fuch things , as whereby we haue before got- thc word. ten the word it felfe and graces thereof 5 or fuch things as doe alwaies follow the word obrained,and the graces gotten therby. 1 could vfe other fubdiui(ions3but thatlfearel (liould rather oppre(fe,and perplexe, than any waieshelpe the memories of fomehereprefent. Toleaue therefore all ocherdiuifions, the firft thing to be dill done, whereby wee haue before gotten the word it felfe, and the graces thereof, is the hearing of the word publikely preached^andalfo the priuate reading thereof. , , . Touching both thefe,hearing and reading,they may both in-
flation of our deed be without any true loue of the word : yea the former of loue to the thefe (hearing ) is alwaies before any true loue to the word, and word by cur any other grace by the word. For it is the principall , yea the hcariagand onejy ordinarie meanes to worke faith it felfe , and therefore q£ alfo this loue of the word and all other graces in vs : without
hearing of the word,we cannot ordinarily attaine either to faith, or to the loue of the word &c : Notwithftanding if once by hearing of the word, we haue attained to the loue thereof , then alfo this loue will bring forth in vs , a greater diligence in hea- ring : fo that no man can truly loue the word, but hee will alfo diligently heare the fame* Hee that truly loueth the word is of Ioh: 8.47* God, he that is of God heareth gods word : as.therefore our Saui- ourtherevponconcludeth again ft the Iewes, Tee therefore heare them not becaufe yee are not of God: fo may I alfo conclude a- gainft all them that heare not Gods word ( that is, that care not for the hearing thereof, and refufe to heare it , not that are vio- lently by (kkne(re,imprifonment,banifhment, or otherwife de- tained from it ) that they loue not Gods word. All chat once truly loue the word are the iheepe of Ghrifl : My f jeep e (faith our Sauiour himfelfe ) heare my voice. They therforethat heare not the voice of Chrifr,are none of Chrifts ilieepe, neither doe they loue his voice. The friend of the bride or oomc which flandeth Jon: 3.10. an£ keareth him, rewyceth greatly becaufe of the bridegroomes voice: They therefore that are not delighted with the bridegroomes voice, neither loue the faid voice, neither are the friends of the faid bridegroomc himfelfe. He that loueth muficke is deligh- ted
to Gods xcori. Chap, 22. jpj
ted to hearc muficke : hec that loueth bunting is delighted to hearc the ay of the hounds. To omit repetition of the formcr commendations of the v\ ord, requiring our lcue , and cha'len- ging our hearing thereof, Gods word is our great charter,wher- by we hold all our priuilcdgcs and prerogatiues from God. Can any man therefore fay he louerh it, that is not def irous and glad to hearc it againc and againc, yea that is at any time fatibticd With hearing ot it ? The more in number and the greater in w 01 th and benefit the priuiledgcs are which wee hold from our earthly Soucraignc, the more wee defire and delight to heare them read vnto vs,by fuch as are belt able to interpret the extent of them, that fo we may the better challenge the benefit,that we aretoenioy by them : as alio be the better able to defend our felues againft all fuch as iliall any waies impeach our liberties, or damnific vs contrary to our faid Charter. Harh not the word of God more & larger priuiledgcs from heauen for v<,than any Charter from any earthly Prince,hath for any fubiecls \ C3nwe then heare our faid Charter too often ? Can we be too perfecT & expert in the priuiledges and prerogatiues thereof? Or haue we not as many; as mighty, and as fubtle aduerfaries,to infringe our liberties granted by our faid Charter, as any fubiects haue of any earthly Prince I Doth not the threefold moft earned expottulation of ourSauiour with cPeter touching his greater lob. 11.15, louc of him than of all other things, as alfo his threefold like l il7' charge giuen to Peter, vpon profeflionand protefration of his faidloueto Chrifr, for feeding of his fheepeand of hislambes, (that is, of all belonging vnto him both old and young, both flrong and v\eake ) require the like care of ail fuch fheepe of Chrill, for hearing of the word of Chrift, as they loue the fame, there beingnomeatordrinkeelfc-vvheretobehad for feeding of them,:hen only in his faid word ? It may not, it cannot be de- nied. Ail that louc the word hzuc their hearts opened to attend to Ad: 16. 14. the word : they haue an e^re to heare : He that hatheares tohe^re /^r Matt: 15.9. him heare: yC2,he that hath an eare (as it were but one care) let Marc. 4.0.25. him heare what the Spirit faith vnto the Churches. If it were not cu" a' I' 'j grieuous to the Apottletowiitethe fame things to the Philip- \?.ii! pians, and if hee would not haue it grieuous to Timothte orto Phihjsj. any other Miniltcrs of -the word, yea if hee doe molt grauely, earncltly,and feuerely charge them, to preach the word, to be v.- ^ ~. ft ant m [eafort and out effeajon, crc : il ia.ll it be grieuous to any
O 2 that
M.
Ip5 Ckap.12,. DauMs Lout
thatloueth the word to hearethe word often in feafon andout of feafon ? Certainely , no man that indeed loueth the word willfothinke: yea it is profitable for all foto heare it. For are not all dull of capacitic ? Doe not all neede precept vponpreccvt, Ifa:28, io. Iwt vponlmejoerc ahttle ar.d there a little? Are wenotweakeand wauering in iudgment \ Are we not fhort and fickle of njemo- rie, quickly forgetting that which wee haue been long in lear- ning I Are we notperuerfe and froward in affection , yea alio mutable and changeable with the weather- cocke, now liking now difliking, now' louing now loathing I Arewenotasback- ward,and barren in all obedience ? Haue wee not neede there- fore of much teaching, of much repeating.much ftrengthning, much quickning, much whetting, much prouoking, much hea- ring? Oh we cannot almoft too often heare one thing. How then can we too often heare the word, wherein there is fuch va« riety of heauenly doctrine, without any fuperfluitief There is no man hath learned fo much, but thathee may learne more t No man is fo forward,but he may be more forward : no man fa 1Cttr.1j.58. aboundantintheworke of the Lord, neither fo filled, (and ask Phil. i. zi. were laden) with the fruits of righteoufnelfe, but thathee may lohf i -.2. more abound; and be more purged , that hee may bringforth more fruit. Miferable therefore is the date of all Papifts, that doe vtterly ref ufe the hearing of the fincere miniirerie thereof. Miferable is the (late of all Anabapiiit^that hauing begun with hearing do ceafe from hearing, and rely wholly vponreuelati- ons, either faigned or diuelifh. Nor much Jetle miferable isthe ftate,both of all perfect Donatifts , and alfo of our dimi and halfeDonatifls. that hauing felt the efficacie and power of the word in our Minifterie to the beginning offaith in them ( euen by their owneconfeffion if they haue any fairh at all ) doe now fo quarrell and wrangle with the word in our miniflrie, that they withdraw themfelues from all hearing of vs, as if our Mi- niflrie were not as fufficient to perfect, as to begin faith in vs, to make vs perfect men in Chriftlefus, and to bring vs vnto the feph, 4 1 '. meafure of the feature of the fttlUeffe ef^Lrift^m well as at the firft to beget vs againe vnto God. The like is to be faid of all Atheifls and worldlings , that prefer their leaf! worldly bufi- ne(Te3 before the hearing of the word: fo alfo of other pro- phane perfons, that either for the loue of pleafures or for fpa- xing of a little paines, (as louing their eafe^morethan regarding
their
to Gods -word. Chap. 2^ ip-
their euerlafting faluation) had rather be abfent from,then pre- fent at the hearing of the w ord. Yea euen vpon that day, that is none or their OAuCjbut the Lords oncly and wholy: not in re- fj eft of any benctitthatheharhthcreby,orbyany other of our workes ( for can atn.m be profit able to Gnd^Ashethat is wife may be lobzi. ;, profitable to htmfelft ? or if ivc be righteous, wh.it guie rvevnto God, or irh.it rccifinh hie at our bands ? ) but w holy and altogether lob 3?. 7. fbrourownegood,tobethcmarketforourfouJes, and a day vn herein we are to treafure vp for our fouies the things of a bet- life. Neither are they onely to be hqein reproued, that hcare not the word on the Lords day it felfe, but rhcy aha, that d a cllirg where they may heare it on the vveeke day , either in their owne Parilhes,or in fome other not farre from them , and hauing no great bufineire to with- hoM them from hearing, yet for all that will take no paines in this behalfe. Efpecially mod worthy of reprehenfion are they,that hauingno preaching Mi- nilter in their owne places, cannot yet finde any time in 6, 7, or more v cares , to hcare the word elie-where , either on the Lord; day,oron any other day,thoughit be diligently and (in- cercly preached within a mile or tw o of them, dnd though they cannot plead any want of meanes for the hearing thereof: but had rather hunt and hawke, or play at Cards and Tables <3cc, day alter day, and night aftcrnight,than take a littlepaines and {pare a little time cucn from their recreations for the hearing of the v\ord. Alas there are too many fucb euen of the greater iort, and of fuch as haue molt leafure,and as much necde. Can all thefe or any of thelc fay of themfelues , or be faid by other to loue the w ord ? They cannot, yea it is certaine that ihey hate the word , thinkc they or fay they what they will to the contra- riQ. They are euen fuch as wee read of in the Gofpell to haue M . fr beene invited to the fupper of the Kings fonne, and yet for this or that impediment pretended-, did not come. Therefore let them take heede with feare, lead the day come , u hen hee that inviterh them fo gracioufly to his word, and whofe word they doe fo vngracioufly defpife, be wroth v:tth them.and fend forth his armies todefiroy them as murderers (euen of their owne fouies) and vetf. 7. btirne vp thdr Citty: as there ourSauiour fpeaketh of the wrath of that K ing ngainil thofe contemners of his princely limitation of them to hi-> fonncs manage. With the former abfenters of themfelues altogether from the word, we may likewifc reckon
0 3 fuch
ipS Chap. %%. Dattids Lone
fuch as come indeed to rhe word, but they either fleep thereat, or fpend their time in reading the word , or of fome prayer booke, yea perhaps of fome bad bookes, eoen of Popifli books, or fome bookes of vanitie,or in talking, and thereby hindering others from hearing: or elfe they a ill be fure to feate them- felues there, (how fpacious foeuer the Church be, and how few foeuer there be in the Church) where for diftanceof phce,or by meanes of fome pillers , or other impediments betwixt them and the Preacher , they cannot heare any word at all, or at lead but now and then a, word; without any edifying, Is not this Pfa. $84. &c. with the deafe Adder to flop their eare againftthe charmer ? at lead Pfal: 4?. 10. is this to hearkftyto confider^andto encline their eare ? Is this to at- tend to the words ofwifdomey and to watch daily at her gates , and to Prov: S. 34. write at the pofls of her dores. As MaUchie faith to reproue the M, . 8 offeringof lame,andof blinde facrifices vntoGod: Offer fuch to thy Gouernourwill he be w/l pleafedwtth thee ? fo fay I touching fuch hearing of Gods word : Harlan fo3 and attend fo vnto our Kiw, or vnto a Triuy Counfellor, or but to a luflice of peace, and will they be well pleafed therewith ? Here I would I might not alfo iuftly reproue fome of our Lawyers ( CounfeIIers,and Attur- nies) that many time> make no bones to trauell ro London on the very Lords day, and ro to keepe their faid Lords day on horfe-backe 5 as alfo that at London fpend a great part of the faid day in their chambers, either with their Clyents, or for them, not hearing any publike Sermon. The like may bee faidofdiuers others,that haueLaw-bufineffejandneuerfticke at trauelling on the Lords day, either to the Tearme, or to Aflizes, and quarter Seflions in the country. Say what thefe will of their loue to the wo. d, their fuch dealings do certaincly bewray them to loue the law of man better than the law of God, and the world more than the word. And may not the fame be faid of many Shop keepers? Inne keepers, Tauerners, Tip- plers, Taylors, Shoomakers, Barbers, Cookes in great Citties, Cariers, Millers, Butchers, and other of likefafhion,that make no diftinclion of daies, neither at any time care for hearing of the word ? May any of thefe fay they loue the word ? No ve- rily: A man may buy as much friendfhip 2xBtllin[g>ue for a box on the eare, as thefe doe (hew loue to the word. I might here aHo fpcake of the reuerence that is due to the word, be- caufe men and boyes do in thefe daies heare it fo vnrcuerently^
clapping,
to Gods word. Chap. ixt ipp
clapping their hatts on their heads, as foone as they are come into rhc Church 2nd before all the Congregation j w hereas they would be ailiamed fo to do , before fome one there prefent in priuatc talke. B ut if I fhould enter into euery fuch particular point, I (hould be infinitely tedious.
To leaue therefore hearing of the word, the like may be faid Reading of of reading thereof, that I haue faid of hearing. As our loue tllc word. is to the word,fo will weeexercife our felues in reading of the word. The reafons before vfed to draw our hearts to the loue of the word, as alfo to prouokevs to the heating of the word, make likcuifeforthe reading thereof. Wee haue alfo before *°h: $• 3?- heard our Sauiour to command the Iewes to fearch the Scrip- tures, or at lead to commend them for fo doing. What is fear- ching, but reading, and diligent reading ? Are not the men of TZerea likewife commended in the fame behalfe ? This reading will much helpe our hearing,and make the fame the more eafy, : l7%lu the more effect uall : without much reading ( if men can read ) hearing will not be fo eafie ; ofren hearing will not be fo power- ful]. As all men ought to loue and heare the w ord, fo oughc all to read it that can read 5 and they that cannot read are bound to heare the fame priuately read by other. It belongeth not to fome but to all : would the Lord haue bis words to be in our ^ be ^rts that roe fljould teach them our children^ and that wee {hould ' '7i *
talkie of them, fitting, walkjno, lying downe^rifingvp , and that wee Jbould bmde them for afigne vpen our hands, and that they fhould be as frontlets bctweene our eyes, and that wee fhould write them vpon the pofles and gates of our houfes, and would he not that w e (liould read them ? Would the Lord haue his Law read to all the peo- n plcgathercdtoge'her , to men-) to women, to children, and to firan^ ,*1,1 * gers within the gates of Ifrael( that is, of his vilible Church) that they mi? ht all heare and learne, and fear e the Lord, cf-c : and will he not haue all to read alfo by themfelues ? Would the Lord haue the rolle of Ieremmhyto be publikffy read to all the people^and T would he not haue all the people to readtbe fame ? It IS commended in the £*/;«c/j( in that great man before fpoken of) thatheread A(a 8 2? a part of the word in his Charet riding homeward, though hee vnderftood not what he re jd,& is it not to be condened in men or. his fort and fafliion of thefc times, that they read not the Scriptures ? Hath the word fpirituall meat and drinke, and ar- mour for all forts of Chriftian?,(as we haue heard ) and fliall
O 4 not
zoo C h a p.a 2. Dfflids Lone
notallreadeit? Alas? what were this, buteicherto flame poore Chriflian'j or to expofe them naked to the enemies oftheirfal- uation ? I might heape vp infinite other arguments toprooue the necediry of reading the word,by all that loue the word : but what (hall this needein a matter; but obiter, 2nd by the \ ay only to be touched, not largely to be difcuded? what wretches ther- fore, what beads, what fots are Papids, to hold men in fpirituall A^ £8 darkneffe, and in the power oft he Dwell, (for wee haue heard thele to be ioyned together) and to keepe them from taming to God, from foroitterjejfe offinnesy and from ad inheritance with the Saints, who condemne reading of the Scripture, by the vulgar people in their vulgar tongue,except i t be fo tranflated,as that they are ne- uer the neerer to the vnderftanding therof,though they read it? & what fimplefooles are the vulgar people3that by them will be redrained from that,wdl they know to be fo necclfary for them? But why doe they condemne the reading of the Scripture? Anfwer to the Becaufe they be hard; darkeand obfeure. This hath been con- Papilh con- fuce(j before : for can that that is hard,giue wifdome to the (implel
dmc/of The" " can tnir tnat ]S ^ l ^e S,ue %^* Vfitethe cJes • and be a Lint borne to Scnptiueby our feet ^ and a I nbt vnto our path es ? canth.ittrmisobfeurC, bee the common pre fit \ble toteathi to iwprooite, to correcUmd to inflrnU: drc. Is the people. folly of thefemen ob cure that teach ftfeb things ? Beloucd be-
zXm* W Ie:ue them nor inthi, their diuelliflidoclrine : theyarethem- feluesabroodoffooles, and no better then the foales of Ades* therefore t hey enuy your kno \ ledge and wifdome to faluation, and would haue you like to them!e ues. But of this more after- ward. Inthemeane timelearne this and hold it fad, that if the vScriptures be in any place hard, they are theoftnertobeeread: For the oftner they be read, the more eaiily will they be vnder- ftood:Ic is better to wnderftand a little then norhing.The vnder- ftanding of a little w ill in time bring men to the vnderftanding of much. Acquaintance with eafie places, will make the harder to bee the more perfpicuous. As in the mod champion, and plaine, orleuell grounds of thebookesof the Scripture, there be fome myfteries (as hillockes) higher, vneuener and rougher then their fellowes, foin thegreateft and deeped hiL and rocks thereof, there is footing whereby with labour and trauell, with
ifcouerfofar as our pla- ces and callings, fexes and ages do require. As there is no book
in*
much reading and often prayer, we may fee and dif ofFthc L and of Canaan and Kingdomc of Heaucn,
to Gods word. Chap.12. 201
in the Scripture Co my fticall and dcepc, where out a good lea- cher wiil not deliuer doctrine fit as well for (he vnicamed, as for the learned, To is there no good ichclier in (he fchoclc or Chrid, which out of the harden1 bookc:. cannot draw fo me thing as w el for his confirmation of that v\ hich he hath learncd»afa tor the entrance into knowledge of that which he hath yet to learnc. But what more fay the Papifts to withhold the common peo- ple from reading the Scriptures in their vulgar tongue? forfooth that the Scriptures arc dangerous : O egregious hypocrites, 6 The reading
dctcflablcditfcmblcrs. For will they not debarre thcirchildren cfthcScilP- . . i , n i_ j\c j- turesisnot
in their tender age (molt apt to be corrupcedjrrom reading pro- janacr0u$.
phanc bookes of the Heathen (yea, from bookes in fomc things wanton, filthy and vnchaltc) from thebookecf Mmtuan^ of Martially OiiidyPlaHttu,Propertiusi 1 erencc^&c. and wiil they fay thar the holy Scriptures gtuen from heauen,are dangerous ? who can beare this indignity 2 who can endure this blafphemie againtl the word of God & God himfelfe ? who doth nottherin fee their grolfe hypocriiie to feare, ortopleade, and pretend danger to the common people, by reading the Scriptures in their mother-tongue, and yet to permit their young and tender children to read the forefayd bookes ? Touching the danger pretended by them, thefallhood thereof appearing by the am- ple commendations of the Word before handled, I lhall not nccde tofpendany time in the further confutation thereof in this place Not vnlike tothe Papifls are many prophane per- fons amongd vs,thatfpend much time in reading vajne,foolifb, beaftiy and wicked bookes (alas, itispitty thatany fuchare fuf- fered) and yetneuer can find any timefor reading of the Word of God. Great doubclelfe is their Joue towards fuch books, but certainelyJfthey /hall for all that fay they loue the Word, w ho wiil nor eric, fie vpon fuch loue I
Neither can they truely fay they loue the Word, that can fpend and doe fpend with great delight many houres, many wcekc , muny months many yeeres in reading of bookes of Law, Phylkke, Philofophy, Chiuairy3 Heraldry and thelike, and can neuer fpare an houre, or balfe an houre in a day to read the Word of God. So like >i:e, and much more are the y to bee blamcd,that thinkc no t ime too much for bowling,- or cai ding, dk. inhuming and hawking, and other paftime*. (though ne- uer fo Jawfallj and ya grudge andgi'utch tobeflowany time
vpon
202 Ch a p. 22. Davids Loue
vpon reading the Word : or if at any time they readc ir? they do it fo negligently 5fovnreuerentlyjand eueiy way fo vntowardly, that they were (in a manner) as good not read it at ail. By rea- ding of the word) I meane not onely the reading of the word it felfe, but alfo all good bookes foundly v\ritten of any points of religion? w hereby the better to helpevs in vnderflanding of Another de- the Scriptures thsmfelues.
monftation of The fecond thing, whereby wee encreafe the Word and the our loue to graces wrought in vs by the Word, and whereby likewife wee izB h are t0 ma^e demonftration ofour loue to the Word,is the reue- vfeoftheSa- rent anc* right vfe of the Sacraments. The Sacraments being cramrats. feales, the better toconnrme the Word vntovs, andtoteach that to our other fenfes, which the Wordfpeaketh onely to our eares, or to our eyes, how can wee loue the Word if wee regard not the Sacraments, which are alfo by the ancient Diuines cal- led, V^rbum vtfibi/e, the vifible Word ? can any man truely fay, heloueththatwriting (be it bond or bill, or indenture, or any other euidencefor any thing in prefent poffeflion, or afterward to bee receiued) can any man (I fay) truely afrirme hee loueth that writing (bill, bond &c.) rhat careth not for the feales there- of ? In like manner therefore no man can truely fay hee loueth the Word, that regarderhnot the Sacraments. By thevfe of the Sacraments? I vnderftand not both the Sacraments alike: The Supper of the Lord is often to be celebrated by euery one, that by the Word hath attained to true faith and god!ines,thac needeth the faid Sacrament bothtovpholdand fupportthem, and alfo more and more to encreafe them : the fayd Sacrament ofthe Supper of the Lord being a Sacrament ofour fpirituall nourishment. B ut Baptifme being a Sacrament cheiefely to re- prefent our nullification and regeneration is to be once onlyie- ceiued : becaufe wee being once iuflified and regenerated, wee are iuftifled and regenerated for euer. Notwithstanding we may befaydtomake often vfe of B3ptifme, if by often confiderari- on thereof wee comfort our felues the more, touching the aflu- ranceof our iuftification thereby, and alfo doe prouoke our felues the more to die to finne, and to liue to rightcoufneire. In thisrefpecT: it is meetc for the better declaration ofour loue to Baptifme, as alfo for our better prouocation to the former vfc thereof, that wee make the more conference ofour prefence at theadminiltration of the (aid Sacrament vnto other, Forccr-
tainely
to Godsxcord. Chap. 22. 203
tainelyhe that vouchfafeth not his prcfencetothe Baptifmcof other, but at the celebration thereof vnreuerently and profane- ly runneth out of the Church (efpecially himfelfe belonging to that Church) not obfeurely bewray eth that heercgardcth not that Sacrament, neither the fore-mentioned vfe thereof : yea alfo (fay he what he w ill) he dorh thereby bewray that hee doth not loue that part of the Word of God that teacheth the do- cfiin of that Sacrament, & ofouriuftification& regeneration.
The fame is to be lay d of the Supper of the Lord : touching which the Apoftle faith, that Whojoeuerpoall eat the breads and i.Cor.11.27. dnnke the cup of the Lordvnworthily^ (hall be gttiltj of the bodie and blood of the Lord. And againe,that he that eateth anddnukcth v»- Verfe 19. worthily, eateth and drmketh damnation to himfe I fe. And finally, that therefore among the Corinthians, many were weak? , and fake, many wereafleepe, thtt is, dead. Oh then what is to be fayd of them that neglecff, and contemne this Sacrament ? not caring whether euer or neuer they receiue the fame I and that, were it notforfeare of the Law of man, would neuer receiue it I and that when they receiue it, receiue i: rather of cuftome, and to fatiifie the iayd Law of man, then of any confeienceof Gods ordinance, or of any good regard of the Sacrament it felfe? how can fuch truely fay they loue that Word that commendeth the loueofGodingiuifighisSonneforvs, and alfo the loue of the Sonne in gining himfe fe both for vs and alfo to vs, both which are reprefentcd rnto vb by this Sacrament : If they ioue not this Word ofGod,thatL the bell, the fweeteft, the mod comforta- ble p ut of Gods Word, ho, \ can they truely fay they loue any other part thereof ? Let no man therefore beefb fooliihasto boartofhis loue to the Word, that defpife:h, or neglec^cih* or abuferhcliis Sacrament : and that fcldomeor neuer comrneth thereunto, orth.it comn.ingdoth not fo receiue it, as thereby to (f rengrhen his faith, and aifure his ow ne heart, //;// hee that bath not lp .rcdhis ownefonne^but ^lufnhtmforvs all(mo(\ frankly, molt fi ee! v ) cannot but with him freely cine vs all tl ynos for this life- n o and tor the lire to come -A3 alio the more to prouoke hisowne loue, both to him that hath Crftfoloucd hi m,, and alfo to all o- thcrwhomheehath likewifeloued, andby hisfaid iouecom-Ephcf j.i.2. mended alfo vnto our loue. Thus nruchbreifly (without any i-l°h.4'i°« further application therof, againfl either whole3 or demi-popilh Rccufauts, or againfl contemners of this Sacrament ainongft
our
20| Chap.2}, Dauids Lone
ourfeluesj ihall feme tohaue fpoken of the vfe of the Sacra, ments, as of one fpeciall tcftimony of our loueto the vVord^ W hereof they are feales and confirmations.
Chap. XXIII.
Containing Another demon fir at ion of our hue to the Word ', bv our prayers both for th: outward free paffage, and alfo fior the inward glorifyingthereof ,firft in o'Arfelues, andjccondly in other,
Oui prayers ""THe third outward teflimony ofourloueto the Word, of for the Word. J[ tne former fort is prayer for the Word : Our prayers for the Word muftaimeattwo things. ia That it mayhaue freepaf- fage. 2. That it may be glorified. Both thefethe Apoftle ioy- neth together, exhorting the TheHalonians to pray for him and i.Thefl^.x. for the other Apoftles and Minifters of the Word, that the Word might haue free courfe and bee glorified. By free courfe of the word,he meaneth the free preaching theroft without any inter- ruption. By glorifying thereof, he meaneth the erTeduall wor- king thereof in the hearts of men, both faith and knowledge, and all true godlineire to eternall life, whereby both the word it felfe is made glorious, and alfo they in whom it fo worketh are made glorious, in part in this world, and fully and throughly in the world to come. Prayers for tntow concerning the former, wee arc to praie that the word theWoi t* mayhauefuchfteepa(rage, and bee freely preached, asfirfr of in the places all>m theplaces where our lelues doe dwell, ioalfo mall other. where our Theformer,no doubt? was one fpeciall reafon why the Lord by felucs dwell, j^jg Anaell commanded Cornelius, rather to fend for Peter to Afts i o.j. come vnco him, then himfelfe to goeto Peter^ namely, becaufe he would haue the word to haue entertain mem as well in Carfa- rea as it had in Ioppa. The fame was the reafon,w hy our Sau ior would not fuffer him out of whom hehad call a legion of Diuels to be with him, but rather commanded him, rather to goc home Marce-i?. to his friends, andtcHthem how great things the Lord had done for him. SohcwouldhauehimtobecarefuII, notoncly that him- felfe might bee there, where hec might enioy the benefit o^ 'he word; but alfo that the w hole place and people where he dwelt,
might
U Gods word. Chap. 25. 205
might be partaker of the faid benefit. And for our prayers for Prafaslbrthe
:hc\vordtobcpublickeIy and freely preached in all other pla- word to bec
rteft. 'P.Walfoexhorteththe E; w to pray alwaies with *#kph. £.18,19. frmers And [applications mike fairs , ar.d watching thereunto with all tcrfeuer.njre, and fupplicatms, a* generally for all Saints, fo more Specially for him ( in refpecl ofhis manifoldtroubles) that vtte- ranee mwht be a met: vnto htm th.u he wight open his mouth bola\lj to w./% knowne the my (let its oft he (fofpell. The like he exhortCth the ColoCT. 4, t. CofoJ/ianf vnto : Continue (faith he) tnprMer,andwatchi»thefame with ermine oft hankes , with all ? praying alfo for vs that God would open vnto vs a doore ofvtterancc tofpea\ethe myfterie of Chrifl &c. and to mAkc it manifefi as we ought to (peak. What meaneth the A- pollle in both thefe places by vtterance to be giuen vnto him, & efpeciailyjbyadoorcofvtteranceto be opened vnto him, but that he might freely preach the Gofpell, and not bee hindered, interrupted and disturbed therein, by vnreaibnable and wicked men,fu^hashefpeakethofinthefoimer place to thcThejfalo- mans ?The Ephejians and Coloffians had the word plentifully a- mongft them : but the Apoftle would not haue them to be con- tented therewith) but exhorteth them aifo to pray that it might be as plentifully and freely preached el few here : was this euer more nccelfarie then in theledaies ? did Sathan and his mini- flcrsjpopifh and other, euer more bemrre their frumpes euen the (tumpes of their wicked and helliili tongues fet on fire from &f//3tothepublifhing and fpreading of diuilifh and damnable do brines then now ? Alas, alas it cannot be denied : wee haue wirhin this few yeares, had many great inundations of waters? but thefe haue beene only in fome valleies and low places of the Land : Falfe doctrines , diuilill] and damnable docl rines > and all kindeof impietiehauc made a farre greater inundation : all place of the Kingdomc, as well the higheft as the lowed haue becncouerHowne with them, and by this inundation all the greenepaducAuhaue been made fo muddyyaad ( in a manner ) forenmfh., and vnfauorie, that the fheepe of Christ cannot fo fecdeasthey fliould. Howiliall ujchpaftures befweetencdand madefauoneand wholefome againefor the Iheepc of Chrift, with delight to fcecjein ? By ng other meane caa iWs bee doae,
but
206 Chap. 13. DduiJs Lone
D^ut *,i %. butby the droppingofthe bsauenlj dotlrineofGods word, and by the difltlting thereof as the dew and m the (mall raine vpon the tender hedrbsyandai tbefhowres vpsn the grafts : yea by an whole fatre
Till. 46. 4. ftreame or flood fent forth oat of the ruier of God , to make glad the people of God : Oh therefore deare Brethren, pray yce, prayyee mod earneftly in this behalfe : yea, pray ye that all the true Mi- niftersoftheGofpellmayioyne together as one man (laying afide all vnnecetlarie contentions ) in the fincere preaching of the word, thereby to weaken and to ruinate the forces of the common aduerfarie, and to purge this glorious Church from all linking and filthy mudde of Poperie in euery refpecl : yea, pray ye this God fo to vilite and water this whole Land with his
Pfal.tfj 9,10. river which n full of water that it may bee greatly enriched with come, that cuen the ridges thereof may bee watered abundantly and the furrowes thereof Jettltd and joftened with (how ers : and that the mount aines may droppe downe new wine , and the hills flow with m'dke,
Ioel. $. 18. and all the riucrs of the Land may flow with water &c. wiflioutfuch prayers we are in great danger, not only of fome outward greac iudgementjbutalfoof a further fpirituall famine euen of the word : yea of a further decliningfrom God : for fo effecluallare the fpirits of poperie and other herefiesnow flying abroad, that
Math. 24. 24. if it were pojfiblethe very eletl may be decerned : all which whereby elfe are they to be refilled, repelled 5 and fubdued then by the free and iincere preaching of the word I without fuch prayers alfo ye cannot iullifie your felues to loue the word as it ought to be loued : whatfoeuer elfe ye doe, will not commend ) our loue ofthe word to the Churches, without fuch praiew for the word
i.Tim./j.i. tobepreachedinfeafonandoutoffe;'fon as the Apoftlecom- manded Timothy to preach the fame : yea though men preach it themfelues,yet if they doe not pray for the free and fincere preaching thereof by other, their owne preaching of it (though ncuerfo diligent and painfull ) v\illnot ferue theturne,toap- proue their loue to the word and to Chrift himfelfe , before the Churches of God :much leife lliallit appoouethe famebeforc Chrift Iefus himfelfe, when he ihall come to iudge thequickc <Sc the dead : Can any man approue himfelfe to loue another man for whofe profperitie and good (fate heprayeth not? If we mud
Math. j. 44- loue and pray for our enemies cuen for fuch as hate and pcrfe- cutc vs,mufr we not much more loue and pray for the Word that bn'ngeth all good things vntovs I ifwec cannot iuftifle our
loue
to Gods word. Ch a p. 23 . 207
loucto men without praying for them, fliall we thfcike to lufti- fic our loue to the word though wepray not for it ?
Butisthis all ? thustopray onely tor the wordthatitmay P"iersf«tfac hauefree pa(Iage,and be freely w frhout any interruption preach- ^oriHcd in cd t No : we mull alfo pray ( as before I faid ) for the word to be ourfclues. glorified, In v\ horn ? firllinourfelucs :then in other : The for- mer is nothing without this: The free palfagc of the word is no- thing without the glorifyfng thereof : this therefore muftbee ioyned with the former. Touching the glorifying of the word in our fclues I ihall not needetofend you further then onely to this our Prophet in this 1 1 9 Pfalme, out of which I haue taken this my prefent text. For there is fcarce any part of this Pfalme which hath not fome petition or other in that bshalfe: yea fome parts haue many petitions to that purpofe:*?/; that my waies( faith Verf. ?. he) were dirccled to keepc thy ft at tries : what is this wilh but an earned praier that his waies might bee directed according to his word? and what is that, but that his word might be glorified in him ? Inthefecond part : with my whole heart haue I fought thee, Vcrf. 10. oh let me not wander from thy commandement : In the third part the three firit verfes tend altogether that way:eDea/e bountifully with Verf. 17.18. thyferuant that I may line and keep thy word : open thou rr.ine eits that 19.
/ may behold wonder oni things out of thy Law : I am a ft ranger in the earth , hide not thy commandement s from mee. In the fourth part : Teach me t hy ftatutcs tmake mee to vnderfiandthe w ly of thy precept s , Verf. 16, 27. AH the firft parr, is to the very fame purpofe : buthow tedious ^crl- 3?^4, Ihould I bevntoyou,if I (hould produce all the Prophets tefli- >5'5 3*7' monies in this Pfalme for knowledge of the word, andgodlines accordingthereunro ? heis asearnelr. for rhefc things asif hec neucr had had any knowIcdgeoftheword,orgod. indie before. As worldly men, what wealth and riches focueralreadic they haue, are for all that as (liarpe fet to get more, as if they had got- ten nothing before, and do therefore euery day ( as it were ) bc- ginne the world(as we vfeto fpcake) anew : (o did Dauid touch- ing theknowledgeof the word & obedience thereunto : though he had before attained to a very great meafure of cither of both, yet he a keth, he crauerh, hebeggeth both as if he had beenc al- together ignorant, and alrogethcr voide of all godlinelle. The like mud wee doc: The like will we doe: if wee doe truely loue the word : if weloueitaboucall other things, as Dwidloucd it. We mult and will bee importuuate andlhamclelfe baggers :
what
2oS C h a p. 1 3 . Danids Lou?
whatfiid I ihamele[Te?ycaverily,for there is no frame at all b«- longing vnto it : It is our chief e honour to begge withailimpor- tunrieandnottareceiuethenay. Let vs therefore [till eric vn- to God Cjiue^giue^ let vs never fay, it i<s ir.cttgh : Let vs not at any hand take any nay : The bolder and more importunatev.ee arc with God, the better hewill iikevs : The ofraer wee (hall coma vnto him, we [hall euery time be the better welcome: we cannot draw him drie : yc cannot wearie hin! : wee may bee wearie of begging,buthe wiiJ neuer be wearieof giuing: The more know- ledge therefore of his word, and the more faith,the more humi- iitie, the more godiinetfe God hath already wrought in vs, the more dill lee vs with all importunitic begge of him: Let vs neuer befatisfied: God is no whit orTended,but exceedingly well plea- fed with fuch bold and impudent beggers:yea het; kern delight in them ; yea more delight then any earthly father or mother, doth to heare how prettily their young children can aske any thing of them. And why mud we thus doe ? Euen becaufe our knowledge and loue, and godlines, is neuer here fo full, fo com- pleate,foperfecl, butthat wee may andmuft, (lillmoreand Phil. x.i. more abound in knowledge, and wall judgement: we neuer heere haue that mcafure of faith, but that we may and muft ftillpray, Luc. 17. f: Lord encreafe our faith. Andagaine, Lord wee bcleeue , helpe our Marc.9. 24. vnbdiefe. And that we needeftill to be exhorted , to bmldvp our Iudc 20. felues in ourmofl holy faith. We neuer heere do fo loue God, but thatwe may and rnuft loue him more : our loue towards our brethren is neuer heere foabfolute, though. v\ee fo loue them i.Thcflr.4.10, that menneede not (in a manner ) to -ante or to fp cake vnto vs of brotherly loue, a* being taught of God already, to loue them , and lo- lling them alfo indeed vnfainediy 5 our loue( I fay ) to the bre- thren is neuer heere foabfolute, but that ilill weemaybeeand neede to be exhorted to loue them more and more. Wee neuer heere doe bearefuch plenty of good fruite, but that vi ce may be t0h T ^ . and m u ft be ft ill more purged to bring forth more putt , and to abound
I. Cor. 1 f .5 8. more and more in the norkjoftbe Lord, & to be more filled nith the Phil. 1 . 1 1 . fruits ofrinhteottfnes which are by lrfm Chrifl to the praife andglorie x.Pet.i, 5,6,7. ofQod: and finally to aiue all diligence to adde to our faith, vert, 'tef or rather according to the primary & rirft (ignificarion of the word,* ro/i;m^;or/»rr/r»^, the word tranflatcd vert ue, being deriued from a word that lignifieth the Got tfwarre ) and to venue ( as to courage )^*w/f 4(5*) and to lrj:?ivledge Temperance , and to tempe- rance
to Gods wcrd. Chap. 25, 3 op
ranee Patience: and to patience Godlinefle, andtogodUneffe brother- ly ktndnejfe, and to brotherly kjndne J]e hue , ifweepray thefethingJ to bee daily more and more encreafed in our felues, then do we pray that the word may be glorified in our felues: ror by thefe things the Word is made glorious, as being magnified, and madethebecterknowneto be the a? -me and power of Cjod , and mightie in operation, cucn io mighty that nothing is able to (land betorc it : yea that all the/ rong holds offinne and Sathan himfclf, yea the very gates of hell are battered, and broken downebyir. Hereby alio he that foprayeth doth wellteltifieto other, that he truly loueth the word : he that pray eth not thus 3 doth not (hew any fuch loue. The more any man loueth any thing worthy of loue, the more he will pray to haue it, how much foeuer thereof he hath alreadie: It is an ancient faying and as true as ancient, that the loue of money encreaiech as much as money it felfeen- creafeth : the more a man hath thereof* the more hee will dciire of it: will not the loue of the Word work the like erTec1: ? doubt. lellc it will if it be in truth and according to the loue of men vn- to money : and efpecially according to the worth and excellen- ce of the word, hereby therefore examine your faid loue.
Buttoproceede,beiidc praying for (he Word to beglorifi- t0 prayf0k. edinourlelues, let vs alio for :he better telffying of our loue the Wordro thereunto, pray that it may be glorified in o: her. So did the A- be glonficd poftle exhort t he Thejfaloman fin the place before alledged, to mot"cr' pray for it, namely, th it it might haue freepaffage, and be glo- rified in otheras it was in them : The famcdidourSauiourby 1,Thc" 3*r* exhorting prayers to be made to the Lord ofthe harueft &c. Be- CAufe thereby hee (ignifieth that therefore hee would haue the Lord ofthe harueftto be praidevnto, to fendfoorth more La- bourers into the harucll tor the gathering in of the faid harueft : Is not this a kindc of glorifying ofthe word, thereby fo to haue the Lords harueft gathered into his barnes I for what is this but that/we^ as fnottld be faned might bee added vnto the Chttrch,and Act. 2. 47, that the difperfed and fcattered Jheepe ofChrifl might be ojthercdin- tothe fljeepfold of Chrifl, by hearing of his voice conueted vnto them by hismimflers. This glorifying ofthe word in other did our Sa- uiour himfelfe often pray for, in that his diuine praier, efpecial- ly when he faid, Santlifie them nith thy truth , thy Word is truth. IoJl } ,- So did the Apollles pray for all the Churches to whom they wrote 5 For w hat clfe doc all their falutations mcanc cf grace and
T peAce
2lo Chap.23» Dmids Loue
peace to be vito them, yea to bee multiplied vtfo them from Godthi Fath:r&c. but that all fuch grace i of God as were afceadiebe- gunne in them by the Word, might bee more and more encrea- ied in them r* and what is rlie increafe of fuch graces , but the glorifying of the word f I might alledge many other praiers of the A poftles fcattered throughout their Epiftles in that behalfe:
Colo!7. 1.3. when Fd**/ praied alwaiesfor the Colojftans fine: bee had fir -ft heard of their faith in the Lord Ie(ks,&c. whtre&f they had heard ir> the JVordofthe truth of the Gofpell, ( that is, which they had obrained
Ve rf: 9. by hearing of the Gofpell ) that they might be filled mth the know*
ledge of his will in all wife dome andfyiritnMlvndcrflanding , that they
might walke worthy of the Lor din aUpleafmg^ being fruit full in euery
good works i &c\ did he not ( thinke ye ) pray for the glorifying
• of the Word in them ? did henot the like when he praied in be-
1. ThcfT. 5.23. halfe of the Theflaloniansfhtt the God of peace would fanllifie them whollie, and prefer ue their whole jpir it, andfoule% and body blamelejfc vntothecomm'mgof the Lord Iefu& &c. doth not Teter the like
2. Pet. jo, 10. whcn he praied the God of all grace that badcalledthem{to whom he wrote ) into his et email glory by Chr'tfl lefnt after a little f uffsr* ing to make them perfect, fettle, and ftrengt ben themGrc. The lame may be faicl of diuers otherpraiers ofthe Apoftles. Oh brethren, apply thefe things to your felues, (hew your loue to the word by yourzealous and often prayers to God for the glorifying ofthe word in other as well as in your felues. If yeedo not thus pray, then certainly ye do bewray that yencuerhaue felt the glorious power and effectuall working ofthe word in your felues. Jf yee do not thus pray, then do ye bewray alfo that ye do not fo loue the word as ye would make men beleeue ye do,and asyc ought to loue it. The more that many doe labour the difgrace ofthe word, by all indignities cafl therupon, and vpon the true louers and profeiTburs as alfo Miniftcrs thereof, the more do ye pray, that ail fuch indignities may not hinder the glorifying ofthe w ord, but rather in the end further the fame. Fray yee efpecial- )y, for the word to be glorified in them, that being in moll emi- nent place, are therefore in greated danger and haue the more impediments to hinder the glorifying ofthe word in their harts in refpeft of their great profperity , as alfo of many flatterers a- boutthem, readietoturne away their eare from hearing and their hearts from regarding the w ord. w ho alfo in refpeel of their faid eminencie are mod fct againft by the archencmie ofthe fal-
uation
to Godsword. Chap, 25. 2/1
uation of all men 5 and who finally by the embracing of the v\ord,an*0honouringofit in their life and conuerfation , may by their good example therin as alio by their power and autho- rity the more glorifie the word, and adorne thedoUrme of Go a our Saviour with all other ; And v\hofeauthoritieon thecontrarieor euill example, may as much hinder the glorifying of the Word in all other. As all are thus to pray for the glorifying of the wordinall,efpeciallyin fuch as are of greatclt eminencie, fo chiefly are the Miniilers to pray in this behalfe : For alas, littic good ihall they clfe do by all their preaching, bee the fame nc- uerfopainefull, neuerfozealous-, neuer lo lincere. Andby praiersl meane not only publike praiers before & after preach- ing, ( which y et fome do either altogether neglect or very cold- ly performe, ) but alfopriuate fupplications and interceflions in their houfes and ftudies. Thediuell laboureth not only to hin- der the Word whiles it is in preaching, but alfo much more af- terward. Is it not therefore needfull and mod necelfarie for the Minifterstoprayas wellpriuatelyaspublikely ? yea all know what the Apoftlefaithv^ff Paul may pi Ant and Jpclloswaywater, l% q0^ , $t but Godgiucth the encreafe. All labour therefore of man is no* thing without the blcfling of God thereupon. In this refpedr, pray ye againe that God will not onely giuc vs (the Minifters of the word ) gifts to preach theword,butthevSpiritof praier,and hearts to pray for a blefling alfo vpon our preaching. Thus much for testifying ofourlouc to the Word byourprayersfor the Word.
Chap. XXIV.
Containing two other teflimomes of our hue to the Word, one from ourcoflJaboHr^andpainesforthe IVord : the other from our words for it: at alfo of it.
Now followcs another outward tefh'monyofourloue to the Our labour word, z//*« that we fticke not at any cod, painc,and labour an(J coillJr in that behalfe. Touching this therefore, it is as necefl arie as t he Hic W former : the rather becaufc wee cannot performe fome of the things before fpoken of ( namely hearing and reading of the word, as alfo be partakers of the Sacraments in fuchmanneras
P 2 it
212 C m a i\a4« Dauids Uhc
is fit they fhould be adminiltred and wee (hould receiue them ) without our coft,paines, and labour. Now to be arthis ccft, and to take this paines, and labour is that that Salomon meaneth Prou.*3. 23. when he faith, 'Buy the truth >but fill it not : as if he had faid, Giue any thing for iu filuer, gold, all that thou haft, flxength, health,
honorjandlifeitfe!fe(ifneedeforec]uireandiforhcn\i.'ethou canfl: not haue it) but take nothing for it: yea, though thou mighteft haue the whole world for it, yetthe word being the power of God vnto faluation, and that without which thou canfr, not be faued , and the which therefore is bectcr ( as we haue heard,) than the whole world, take nor this price for it, de- part not from it , though in (lead thereof thou fhouWft get the who^ wo; Id. For alas thou fliouldlr make but a poore ex- change-, thoa mould-} eo lie but to a Pimple marker , andftjeh as in refped w hereof,ali wife men might laugh ac thyfol !y, and th\ beft friends might lament thy bargainer for as before thod hd- d'll that all ocher things are not to be compared :o the word,
v, g ^ (o what fooul lit profit thee to get or winne or gabtt the whole world % if thou (hiuldefl loofe thme owne fovth , or what fb tit thou give for
Matt. 6 i<. r-compence (or for recouerie and redemption) of thine ownfoulc t Our prefent Jife is more worth than meate, and than all other things necelfarily belonging to the maintenance therof: much more, than all abundance and fuperfluitie of riches and honors* In which refpeft length of dates is placed in the right hand ofwif-
Prou.j.i*. dome, but riches and glory in her leaft. Therefore it is faid that
■nr o « this prefent life is fo precious that a man cannot redceme his bro-
theryor gtue a ranfome for htm ,t hat he may hue foreuer : yea or
lob 7. i. but a moneth, a day, or an howre longer than God hath at the firft appointed him to liue. If this our prefent life be fo preci- ous, and cannot be redeemed, what is to be faid of our foules, yeaoftheeuerlafting life both oTour foules, and alio of our bodies ?
The former coft , paines, and labour for the word, is alfo commended vnto vs bythefc \>hxdifes of feeling for wif dome at
Frou.2.3. for filuer : and by fear chin g for her at for hid treafure ; as alfo of
? g watching daily at her gates \ and watting at thepofies of hir dores: fo
1 alfo by the double parable before often mentioned, of the hid
treafurey and oft he pearle, for buying and pttrchafmv whereof a man
felleth all that he hath andgiueth the fame. And tTOety if a man
fhould giue neuer fo much,and take ueu cr fo great paines,toy le,
and
to Gods ixorcL C h a p. 1 4. 3 1 3
and labour in going , and riding for the w ord; and for incrcafc ofthe graces or God begun in him by the word , though hee Ihould fpend his whole eltate & himfelf alio in this behalf : yec thouid he be a fauer,no lofer ; yea an infinite great gainer. For as before we heard, whst lliall it boote vs togetthe whole world if vvc loofe our foules f fo what lliall we loofe by the lofle of the whole world, if wee fan e our foules ? They therefore that are pinch-pennies and winch, and crinch,and llicke for anycofl in this matter: they that are lazie and loth to take paine: fi- nally they that thinke any cod or paine too great for the word, c.icy certainely either loue not the word at all , or elfe their Joue i very cold, very weake, and faint and little worth. As they thinke the word not to be worth fo much cod and paines , fo their loue is muchlelle worth. DidtheQiieencofShebafticke ., at no coif or paines for the wifdome of Salomon, euen for hir re- folution thereby in difficult and witty queltions and riddles of thii life, and iball we Hicke at any thing for the w ifdom of God, and for our refolution and inftruclion thereby in the great and d^epc myfleries of our eucrlaftingfaluation ? Did that great Eunuch alfo (Co often before mentioned) fpareno coft or paines to come out of .-Ethiopia to Ierufalem for the word, before hee had heard almoft any thing , ( or at lead very obfeurely of Chrift ) And Inall we Chriftians sdwaies brought vp vnder the word, and inftrucled in the dochine of Chrift, andprofef- fing we haue learned Chn(t,fpare for any cod or paines wherby to lcarneChriit better? Yea., haue wee not heard before, that f . frinctp, ilit its and powers in the Lcauenly places (that is the glorious ^ Angells) doe come from the heauens to vnderftand the mani- fold wifdome of God by the Church and hcrMiniftersreuealed in the gofpell : Oh then the wretched and miferable niggardli- nelfe and lazineile of men to huckc for coll and llicke at any paines in that behalfe: yea, who can fufheiently wonder at fuch fo!ly;at fuchmadnes ! Such indeed account pooremen, that ride and goeand fpend their money for the word., limple men, and iilly and rooliih men: But the truth is thefe mifera- ble minded men and laiie backes,are the moll notorious fooles in the world 5 and the time (hall come, when thefe men (hall iu- fhfie them whom now they condemne, and when they lliall condemne themfelues j faying : Thefe are they vohomwe hadvt --.^ - . dsriJioHjAndm a parable ofreproch : yvee fooles thought hit life mad-
P 3 ncs,
H4 C h a p. a 4. DauUs Lout
nes,& his end without honor &c : we have wearied oht Jeluet in the way of wtchedms , and we haue gone through danger 0 m waiesybut we haue not knowne the way of the Lord. This Apocryphall teftimo- nie agreeing fitly with my former words, I do the rather allege (contrary to my cuftome) becaufe yee may eafily fee the fame, and finde my allegation to be true by fearching the placets yee may fearch the Scriptures themfelucs : whereas I do the rather forbeareall other humane teltimonie, becaufe ye cannot fearch ( I fpeake to the mod part of hearers ) v\ hether the things be Co as I fhould alledgethemorno: Buttoreturne, if it bethus, in what plight are all they, yea how fcarefull is their ftate that fpare for no colt and paine to keepe the vs ord from them, or to depriue them-felues of it, or to driueit from them v\hen they haue it ? Had not thefe men necde co looke to themfelucs ? What is likewife to be faid of thofe Patrons of thefe times, Patrons o whjch \>y our prefent State haue the difpofing of Benefices, both in the places where their owne chiefe Seats, Manlions,and Habitations are, and alfo in many other Congregations , that hauing (I fay) the difpofing of fuch Benefices, do difpofe them they care not how ? A nd that in this refpecl arc vvorfe than that 1 Kin»: x *.*}* wicked Jeroboam that made lfraelto fwne. He indeed made of the lowed of the people Pi iefts of the high places cVc : but noc for any pecuniarie benefit that himfelfe receiued thereby , but onely to keepe his kingdome and fubieds from reuolting from him, and returning to the houfe of Iudah : But the Patrones that now I fpeake of, feeke of the lowed of the people to be Mi- nifters to themfelucs, to their unities, children, and feruants, and to many other foules, onely for priuate gaine of money , for fome prefent great fumme, orforfome annuall and vearely penfion and benefit. Though the lawes of the Land be ftrong againft fuch corruptions , yet they haue an hundreth Parting holes, and fhifts, to elude the Law,and to efcape (as they think) the danger thereof. Oh what can be faid fufricicntly toam- plifie, to aggrauate, to increafe,and in due colours to fet forth this grcat,thi;haynous, this horri ble, this bloody linne ? Are thefe Patrones that care not on whom they beftow their Bene- fices, fo as they may haue money in that behalfe, and that either farme all themfelues,at halfe or the t hird part of the worth of the liuing, or that take fuch fines (as it were ) ready downe, as that although the Benefices be of great value by theyeare, yet thofc
on whom they are befto wed, can neuer (almoft) recouerthem- felues? and be their owne men, but do liue in perpetual] beggc- ry , befides theworme of their owne conferences inwardly al* waie* gnawing and (till retraining them from that couragious reprehenlion ofiinne, and difcharge of their duty otherwife that is (it. Are rhefe men ( I fay ) Patrons I No, no : they are Latrons,that is notorious thceues and robbers of many o- then, and of themfelues, and of theirs of fpirituall riches,and of all things pertaining to euerlafling faluation. Are they defen- dants and protectors of fuch places as the benefices whereof are in their gift? No, no: they are depopulators, wafters, and ipoilers of the Churches. They betray thcm,and for money fell them to the deuilfas Iudas for money fold his Lord and our Sauiour to the wicked Priefts and other Iewes. They are mod cruell murderers, not onely of the foules of all other liuing in fuch Pari (lies, but alfo of their owne foules, and of the foules of their wiues, children, and feruants, and of all other belonging to their charge,and being vnder their gouernment. Oh feare- full , oh deteltable, and more than hyperbolicall,euen diaboli- cal!, barbarous and fauagecrueltie? Who can endure the men- tion of it ? How then (hall they be able to endure the con- demnation that belongeth vnto it? Of them efpecially and aboueall other, may it be faid, They haut reieEledthe word of the Icrem: t.y. Lord, and what wijdome is in them f Oh that they would fo confidcr hereof, as that they may not beafliamed, and afraid, and taken ere they are aw are. Oh that they would fo truely be afhamed hereof in this life, that they may not bee a(ha- med andconfonndedin the life to come. Oh that they would repent of this their wickedttejfe ( as Peter exhorted Simon to doe for otfring onely money in fomwhat the like cafe ) and pray God *&l *•**' if it be pojjtble the thoughts of their hearts (much more their co- uenants by writing, 3nd their ads and deeds with their owne hands) may be foremen them: becaufe cer tamely fuch men are in the gall of bstternejfe , and in the bond ofinicjuitie. Though they goeat large in the world , yet they alwaies hauetheyrons of that prifon to which they belong , and they carry about them the former bond of ink] uitie $ yea they neuer goe without their keeper diligently attending vpon them ( I meane the deuill ) that they make no efcapeoutof his hand. But the Lord deli- uer them} and giuc them hearts to repent of their great wicked-
P 4 neife^
Jam: 5.1 5.
2x6 Chap. 24. D&uids Loue
neflTe, and both to pray themfelues, and alfo to craue the pray- ers of all the righteous ( whofe prayers ontly being feruent are a- uailtable) thai none of thofe things before fpeken of may com? vpon
ACt: 8. 14. them. Yea to teliifie likewife their repentance, b/ iuch a foure- fold re(HtutiontotheLord>and to his Church of all that by
Luc:ip 8, any fuch wicked meanes they hauc gotten, as Zachws offered before Chrifl and many other, tomake of any thng that hee could be charged to haue gotten vniulily. Then indeed they fliall tcftific that they doetruely louethe wo: djbunfrhey con- tinue and proceede in the former courfe, be it kno\ne vnto them from the God of heauen,and from the Lord of Hoaft , that they are defpifers and haters of the word, of God himfelfe, of all other whom they doe fo robbe , and of their ownc foule •, and of the foules of all that belong vnto rhem.
Obi -ttion* ^ ut touching the coft,and paines,and labour before mentio- ned^ for teflifying our loue to the word, fome perhaps wiliob- iecl that I prelfc this point too fore, and vrge men too much to fuch coft and paines r for do:h noc the Prophet bid men and
IiV ?f 1. ca^ al°U(3e t0 mcn ihrt banc no money to come ,buy ay.de at : to buy ( I fa^ ) wine animilJee without mvne> and without price ? It fee- meth therefore that men ought to hauc the word freely , and w:th jut any coll at all : and mat therefore alfo,they ought not to be (o preff., and vrged to be at fuch coft and charge, as before I haue fpoken of, but that if they may not haue it freely they are d fchargedin that behalfe ? * r This is iuft the voice of Judas that in the very like cafe faid,
Matt 26 8* I?*3** necdeth this wafte? It is the voice of a [inferable carth-
Iolr.12.4. ' worme,rhat carethnot for felling Chrid lefus himfelfe, with heauen, and his ownc foulc,fo as hee may either get or fpare money. To fuch an one I may well fay,as the Prophet fpeaketh
Icr: 12. *o. by an Apoftrophe to the earth it k\h, O Earth, Eartb, Earth : for certainly whofoeuer thus fpeaketh forfauing of cod, be- wrayeth himfelfe to bs a mcere earthly man.- as his body is of thcearth,earthly inrefDeCrof the matter therofifo is his whole heart with his mind, &allhisafTeclions,inrefpe<5r. oftheobiecl of them. He mindeth nothing but earthly thingsjhe feeketh not, he dcfircth not the things that arc about where Chrif} fittcth at the
Col; 3. jai. right hand of Cjod, neither is hu heart fet on things that are there, but on things on the earth. To account that to be theprice and worth of a thing, that is not (as we haue heard,) any waies com.
parabV,
t* Gods word. Ch a p. 24. 2 1 7
parable thcrcvnto, what doth it argue, but an earthly, a fottifh, and a mccre muddy minde> yea excreame folly and madnclfc ? It u no better th jn vi hen one of thole that we call naturalls and innocents, that know not the worth of any thing, doc efteeme moreofacountcrthanofagood pecceofgold ; of a farthing bell, than of a very precious pearle. If a manhauethegraunc and gift of fomc great Lodihip, or other preferment from a King, will nor all men condemnc him for a mod miferablc minded man, woriethan Ltban or iV^/himfelfe, when vpon making of writing for alfurance of the (aid great Lord(hip,or other preferment, hee (hall llicke and hucke and grudge to pay the Clarke> i<:QSj for writing, and the other officers fees for let- ting to the Kings feale for confirmation of the former graunt & gift.' Of that after fuch fees paid, fliallmoylc, and murmur, and complaine, that hee hath paid full fweetly for the faid grant and gift of his Prince? Verily hee is worthy of no better ac- count : yea fuch a King may iuflly be prouokedagainfl fuch an vngratefull perfon, fobafelyeftecmmg of his Princely fa- uour, and thereby take occafjon to recall all his former grants andgiftj vnto him. Yea were k not likewife bafe couetouf- nefle, and filthy lucre for fuch a man to grutchthe Jiberall rewarding of all fuch a Princes offcers ouer and abouc their vfualland accuffomed fce^ ? The like is to be faid of a man tint hauing a great gift fent him from any fuperiour perfon, /hall not bountifully reward the melfengcr that bringeth the fame ? how thefe things may bcappicd to my prefent purpofe, I neede not in many w ordb to (hew you. Yee ali know that Mi- nillersof the Word are but as Gods Secretaries, and Keepers (as it u ere) of hi^ {ealcs,inllrumentally firll to write in our harts the grants and gifts of God, and then tofet tohisfealeforthe aflurance, not onely of the pardon of all our trcafons and rebel- lions again(th!m,butalfoofJifeeuerlafling andhisKingdome of Hcauen by hi 11 freely giuen vnto vsin hisfonne Iefus Chrifr. Shall 3ny man therefore grutch and repine at the the liberal] re- warding and recompencing of them? All that we doe for them, or can beftow vpon them,is but the paiment ofthem their fees. Thethingsthemfelucs which they bring vs, and whereof they afTurevs, are without all price: let no man therefore (beloued) that loueth the word , (lick at any charge or paincs for the word, if he cannot othcrwife haue thefame. Lee no man fo much as it grumble
a 1 8 C m a p.14. Dmds Uuc
grumble in his owne heart, as though hee payd too much, or tooke too much paines. It is lamentable, it is lamentable to fee how bountifull men are, and how cheerefull in rewarding of mortall Princes feruants, and the melfengers of other men, for any earthly benefit whereof they are but the inftruments and melfengers, and yet to fee alfo how niggardly, how ouer-fpa- ring, yea , how miferably-fparing they »are to the Secreta- ries and Melfengers of God, that write for vs, and in vs, and bring to vs glad ty dings of peace : euenof cuerlafting peace and happineffe. It is mod pittifull to behold how men will rake and fcrape, digge and delue in the very channels and puddles of the earth for earthly things, and yet grudge at theleaft coft, andgrutchand grunt at theleaft paines for the word,and fortheheauenly benefits and commodities the word . , , offerethvntothem. Hath not our Sauiourfayd, Labour not for
the meat thatperijheth, but for the meat that abtitth to et email life ? yet who is there almoft thatlaboureth not ten times more for the meat that periflieth, then for that which abideth to eternall
Mattb 6 ^c ' katn ne not ^^, F*rftfcek£ (^e Kmgdome of God and bit righ- teoufhejfe,4nd then all other things /ball be added vnto you?yet> where is the man that feeketh not for the things of this life, andnegle- fteththeKingdomeand righteoumefTe of God ? oh what pains men take in riding and going, intoyling and moyling, earely and late, by day and by night, for the world and the things that are in the world i but alas, where (hall wee findeone(feeke wee neucrfo narrowly) thattaketh the tithe of thole paines for the word, and the inertimable things that are in the word? many are great husbands for the body and for this life : but few may be fo commended for the foule and for the life to come : yea indeed, thofe that feeme /o great husbands for the body, andforthis life, are not foin truth, if they neglect the word, the keeping whereof only hath promifes and reward (as before vve heard)for this life as well as for the life to come : and without the keeping whereofthere is no good to bee looked for, either for this life or for the life to come I on the weeke dayes men rife early in the morning, and fo haften euery one in their family to their work, that they cannot fpare the leaft time to make the Icalt prayer for themfelues,or for any of their family at left together v\ u h them: yea, they fo pod them to their bufinelle, that they will not giue them any leaue or liberty to pray bythemfelucs. At night alfo
the*
to G$i$ word. Chap, x^ ai^
they goe fo late to bed,& fo wearied with thcir»daics labor, that they haue as little leifure to pray as in the morning they had, & are much vnfitter for it : I o the night alfo, fo are their mindes ta- ken vp with their worldly affaires, that they brcake many an houresfleepevuththis worldly trafh. Butw hen the Lords day commcth,forthevNordand workesofGod, then can they lie long enough in bed : yea, of times fo long, that they fcarce haue time to drelfe themfelues to goe in time to Church : at lead not to pray orperforme any other priuate duty with their family be fore their going, whereby the better to prepare themfelues and their families to thepublike duties of Gods v\or(hip : yea, that day is thought longer then all the fixedaies going before. As laakob feruedfeuen y ceres for /^W/,andthey fcemed vntohim Gen.aj.ifG but a few daies, for the louc that he had vnto her : fo men ferue and take great paines for worldly things, many weekes, many monethsand many yeeres, andallfeemcbut afew daies vnto them, for the louc they beare to the w orld : but one day wherin they are to ferue God, and attend vpon his word,feemeth to be as many daies and weekes , as for their foi efaid great loue to the world, foalfo for their Ihtleloue they hiuetoGodand to his word. As the worldlings, ofAmw his time fiid, Whenwill the new moone be gone, that we may felleornt ? and the Sar.oth that wee Amos 8. J. may fet foorth wheat ?&c. So doe the worldlings of thefe times fay of the Lords day : When will the Lords day begone t v\ hen will it be ended, that v\c? and our vu'ues, andourchildren, and our feruants, may returne to our worldly affaires ?Euery hourefor the exercife of the word is an whole day, yea,as an whole weeke ormoneth But many daies and weekes areno more then an houre for the atfairesofthe world :fuch may fay, they loue the world : they neede not to call witneifes inthatbehalfe : their owncworkcsteltifie what their loue is : But can they fay they loue t he word ?\ fay that in truth they cannot ? If they (hould, and fhoulcfalfo produce witneifes, both they and their witneifes may iuftly be accounted licrs,& fuch as haue no truth in them. When notwichdanding they haue been at all the coft,and taken all the paines they can for the things of this life :yea, for the life alfo to come (as they thinkej byvling meanesof mensdeui- fing,and neglecting the word of God : yet it may befaidvnto them, a? the Prophet fpeaketh to fome the like of his time: Wherefore doe yet jf end money for that which is not bread, and your Ifa 95.1.
labour
2io Chap. 24, Dauuls Loue
labour for that which fatitfivtb not ? for certainely, though they get neuer io much worldly riches, though they fpend them- ielucs touhe dumps, and tothevery bones in deuiies of men, for the life to come (as the Papids doe)yet are they nothing the neerer : yea father, they are further off then at the beginning : oh therefore fbeloued,) looke to this, andthinke notthat yee Joue the word as it is worthie of loue? except yee bee at cod and paines according to the worth of it : yea, alfo according to your owne neceffity and want thereof. Though yee haue got- ten ncuerfo much of the Word for knowledge, faith andgodli- nede, ycthaueyee dillrnore needeof the Word, continually and daily to encreafe your knowledge, (Irengthen your faith, and quicken you in godlinelfe, then the poored man in the world, hath of any worldly good. To be at coft Ncir[ier are y0U tbus to take paines and be at coftfor the word pames for the m y0Llr ovvne behalfe onely, but alio in behalfe of other,and for Wordinbe-: the aduancementof the Word in the places v\here yee dwell; halfcofo- yea, in the whole Kingdome whereof yee are members. Con- J5ei,s* iider what Ezra and Nehemiab did : yea, what great coil he was
•M4- c* at, and how great an houfe he kept of his owne purfe, to further the building of the materiall houfeof God and theferuice of God therein, and that all things might be done in the whole ci- ty of lerufalem, and amongd all them that were returned from Babylon, according to the Word of God : But becaufe more may be gathered from that before laid of prayers for the Word, which may fitly alio be applied to this purpofe 5 therfore taking no delight in Tautologies, and thinking thatyeemay bee wea- ried with repetitions, I willforbeare all further fpcechof this point, and proceede to further outward teftimonies of our loue to the Word. Ourloneto In the next placethen, let vs declare and (hew foorth our the Word, to loue to the Word, by our words both for the Word, and alfo of be teftific J the Word. I mention Words for the Word in the fird place,as hyTc rT r»Js: mo1^ futabk t0 tnat P°*nt ^ before handled, and as a netelfary our word sVor confecjuent thereof: for if we mull not dicke at any paines and che Word, coftfor the Word, much lelfe mud wee dicke to fpeake for the Word : as this point agrecth well with the lad before mentio- ned, fo it alfo accordeth well with the former of praierfor the Word, For fhall we fpeake to God for the Word, and (hall we
not fpeake vnto men ? he may do little that will not fpeake both
to
to Gods word. Chap.14. al1
to God andalfo to men, for that that hec loucth. But of this point I fhallnotneede tofpeakcmuch, becaufc Jhauefpoken fomewhatofk bcforein myfeuenth Triall of our loue of the Incbap.iS. Wordtoourfelues : onely let vs remember that where there is true loue, there cannot bee patience tobeareany difgraceof Ibldcm' that which we doc loue. We heard before of the great indigna- tion oiAbtfta againft Shimci, for difgracing of Damd, whom 1'Sam-1^?. Abifba loued,rcuerenced and honoured. Thercv\ ith now ioine yce the remembrance of the like indignation of the whole people (almoft) againft fome that had difgraced Saul. For hauing hadexperienceofi^a/' magnanimitie againft the fu- rie and rage of N*haft> the Amonite, they were fo wrath a- gaindthem (asit fcemeth) that before had defpifed Saul, and >«Sa».i©.*7« had brought no prefents vnto him, that they faid vnto Samuel, Who is he that faid.fball Saul raigne ouervs ? br'mgthe menthat wee i-Sara.ii.ia# may put them lodeath. The like loue wee read of the people to- wards Ionet ban ,euen again ft Saul him felfe : for Saul being much prouoked againft /0W4f/™«(thoughhisownfon,& nctideferuing Sauls difpiealure) and being fully refolued to put Itnathan to death : yea, hauing peremptorily faid, God doefo andmorealfo : 1'$*m' M-44. for thou fialtfurely dte Ionathan : the people boldly (if not tOO ftoutly and vnreuei ently) anfwered : /ball Ionathan die who hath wrought this great faluation in I fraellGod forbid, As the Lord liueth, there flail not one haire of his head fall to the ground : for heehath wrought wtth God this day. In whomfocuer thereis theloue of Gods Word, they may truely fay,th3t the Word hath wrought with God that worke in them : or that God by the word hath wrought the fame : (hall fuch therefore containe themfelues from fpeakingfor the word againit any, or at lead vnto any that ftiallfpeake anything in difgraceof the word, or intend any e- uill againft it I For God by his word to frame any m3ns heart to loue the word, is to worke a greater worke then Jonathan that day had wrought for Ifrael : Jonathan had but ouercome the Phililrfk : But whofe heart God hath framed to loue the word, in him hath the Lord ouercome the world, the luft of the flefh, principalities and powers, andthe whole ft r en gth of hell. To proccede, how great alfo was theloue of Ionathan towards Da- mdi euen fo great that he could not endure his owne father,and «.S*m. 10.32, his Soucraigne Lord Sauljo [y>a ke any thing againft David, but that hc;as a man running oua with loue,and in a manner ready
to
in Chap. 14, DauiJs Lout
to burlt forloue(likero £//&«, before fpoken of) muit fpeake in defence of Dautd, euen againft that his ownc father, and Lord, and Soueraigne.
Oh therefore my good brethren, my bed beloued brethren, euen my fello.v-heircs togeiher,with, in, and by,and through our Lord Iefus Chrift,of one & the fame kingdome of glory in heauen-, I befcech you, if yehaue the like loue to the word, that thefe before mentioned had vnto ail men (asindeedeyee haue great caufe to haue much more loue, yea, athoufandtimesas much more loue) Ifyeehaue(I fay) the like loue, I befeech you, I befeech you (oh that 1 could effedually befeech you) to iliew your faid loue by the like effects, by the like vsordsforthc w ord, whenfoeuer yee fee or heare any fo bold, fo audaciou0, fo impudent, as to fpeake any thing againft the word. It were bet- ter histongue werecut out of hishead, that doth fofpeakca- gainfl that word, from which he fhould take diredionforall his words, worker thoughts, affedions and behauiour. It vsereal- fo as good thou hadit no tongue at all in thine head, as the fame fhould be (ilent, and not fpeake in defence of that word that is giuen thee (as before thou heardft) for defence of thy foule and bodieagainrt all thy fpirituall aduerfaries : yea, for offence, and repelling, and wounding, and vtter ouenhrow of all them that doe feeke thy ouerthrow and euerlafting deflrudion in this world and in the world to come. Pmdt but forecafting that hee hauing faid, that we are not vnder the Law, but vnder grace, fome might thereupon gather to the difgraceofthe Law, thatthere- fore they might the more freely (innc, doth prefently with great
Rom.6.i4.if, detellation reied thefaid difgracefull obiedion, faying, God forbid. Fore- carting againe.t hat vpon fome other words, fome
Chap.7.7. might alfoobied, that the Lawwatfinne, he doth with the fame deteftation reied the fay d fore-caft obiedion, and fay as before he had done, God forbid. The third time alfo fore-feeing that fonie might vpon other his words further obie<ft, that that which
Vcrf.i 1 . WM aood, was made death vnto him, heanfwereth againe^beforc he had done, with the fame words of detellation, Godforbtd. It Paul did with fo great detection anticipate, and before hand retell all fuch difgracefull obiedions againft the Law only fore- fecne, how impatiently fhould we beare any difgracefull words indeed vttercd againft any part of the word } and how earned iliould wee bee in defence of the word , when any (hall
dare
to Gods word. C B A p, 14, 223
dare to fpeake or doe any thing agsinft it J
As wee mull fpeake fortheYVord,asoftenasocca(ion (hall °lJr Iouc f° require our fpcech in that behalfc, and whenfocuer any lhall J \° * £ t fpeake or do any thing again ft the word. h for our further tcfti- our worfa of iyingofourlouetothe word ( if indcede wee louc ir as wee the Word. ought to do ) wemuft and we will take delight vponeuery oc- calion to fpeake ofche Word: yca,wc will take occalion to fpeak thereof, though no occafion bee offered. The louc thereof will be afire /but vp within vs ( as Ieremy fpeaketh ) to force vs tofpeak' Jer. 20 9. As this Our Prophet Dauii faith, I beleeufd therefore I (bake, fo PM- li6 lo alfoeueryonethatlouethmayiay , Iloucdthe word, or I doc ••**<*M-Ii» loue the word therefore I fpeake: The mouth of the righteous^ faith Pfalm.g7.30, our Prophet Dow/againe ) fpeaketh wife dome , what wifedomc 31.
without the word ? 4J«/ his tongue tall^th of iud^ement : why fo ? becaufetheLawofGodism his heart : more plentifully aifo, in another Pfalme, after that he had faid , that the Law of God was pra[. 40 8 within his heart y immediately hec addeth , I bane preached thy 10<
right eoufnejfe in the great congregation ; Lo I haue not refrained my ItppeSjO Lord thou know eft : 1 haue not hid thy right eoufneffe within my hearty I bane declared thy faith f nines and thyfaluatiom I bane not concealed thy louingkindnes andthytrutb from the ^res.t ccnnreaAtion. Doth not our Sauiour teach the fame in the Gofpell moll plain- ly ? for he faith, that out of the abundance of the heart the mouth Matk 1 2< ,4j fpeakjth « a ooodman out of the good treasure of his heart bringeih 35.
fcorth good things &c . If therefore the word of God bee in our hearts, if our hearts be throughly polfelled with the louc thcrof, our tongues will breakefoorth into the fpcech ancltalkcofit. Is it not fowithvs touching all other things, which wee loue and wherewith we arcdelighted I he that loueth hunting, wiilhee not be alwaies talking ofhunting ? So is it with vs Touching all other paftimef, and buline(fes of this life. Yea the man that is giucnouertoanyonefinnc , more than to another , willralke thereof accordingly in all companies where he may be bold, 6c thatislftctohimiclfe : fometimc alfo in other his mouth will runne oucr with the delight of his heart : Good Lord , that the loue of vanitie and impiety mould bee {o (trong in men of this world, and in the fames of 'BelialL What a lhame (hall this bee to them that profclfe the louc of the Word), if the fame bee not asftrongandaserTcduallinthem ? Trus indeed thefc times do afford vs many talker s3and pratlcrs of the word?in whofe hearts
there
27-4 Chap.14« Dauids Loue
there is no loue at all thereof. But certainely where thereisthe true loue thereof, there likewife will be talking and (peaking ac- cordingto the laid loue $ Let no man therefore herein deceiue himfeire: many will bouft their loue to bee as good towards the word as any others>though they C3nnot(ai, they plead for them- felues ) ta:ke thereof as others do: Is it fo rwhyihen ( 6 thou vaineman) canffthoutalkeoihunrng, of (hooting, of bow- ling, ofthy husbandry, of martiall affaires, of carding, and di- cing, of thy Law matters, and fuch like things according to thy loueofthem I hail thou a tongue to fpeake of thefe according tothyloueofthem?Andwillnotthyloueofthem(urTerthceto hold thy peace ? and halt thou no tongue to fpeakeof the word of God r will not thy loue thereof iet thy tongue on worke, and put life into it, and make it nimble and readie to fpeake as occa- lion is offered: For (hamediiremble not thus with the World: B ut if the loue of the Word bee in thy heart, let thy tongue ex- preflfe it : if thy tongue be a flecpe,doe thou awaken and roufe it out ofthefleepc thereof: Itisnot giuen thee to fpeake of the world only ,but much moreto fpeake of the word, and thereby to fetfoorth the glory of God that hath giucn thee a tongue to be a glory in that refpeclvnto thee. Take heeo ootwithftanding, that hereinthou deceiue not the world , by letting thy tongue fpeake onely by thy memorie, and aboue thy loue, not iccor- dingto.thy loue : Let it fpeake only from theabund iv e or thy heart. If thou doft indeed loue the Word, euery thng.< -^oft at the table where thou cateft thy meate, in the way where cbou walked, or rideft, in the houfev\ here thou fitteft&c, v\ ill offer occaiionto fpeake of the word.
This is not the dutieonely ofMinifters ("though itbeefpeci- ally ) but alfo of all other : therefore as all in the Law are commanded to haue the Law in their hearts,fo are all alfo com- Dcut.rf. S* manded to tally of it fittings walking, lying dowrtc, riftngvpy &c% Let vs not therefore wafh our hands of this duty : Nay wc cannot: our hearts certainly are voide of the loue of the Word , if our tongues be mute and filent. What then may bee (aid of them that boafting of their loue to the Word,their mourhes notwiths- tanding runneouer with corrupt communication, foolilli talk^ ing, vnfauory ieffing, and all other fuch vvordes as are condem-
Eph 4.1M-4- nec^ ty mc worc^ asnot being good** the vfe of edifying neuher doc mimfter grace to the hearers : But are dangerous for rhc cor- rupting
to Gods word. C h a p. i 5, 32 J
mpting cucn of good manners. Verily as the meafled tongue l qot x- -1
ofa (wine doth fhcw a meafeled heart within : and as a (linking
and loathfome breath, doth (hew the inward parts to bee putri-
tied? fo fuch words cannot but declare an heart within voide of
all Jol:o to the woid: yea full of all corruption. Thus much of
the teftifying of our loue to the Word,by our words both for it,
and of k.
Chap. XXV.
Containing another teftimonie of our Loue to the Word, by our *- thfr workes commanded, thrrebj and agreeable thereunto,
NOw becaufeall the former outward tefHmonies are no- j? ouf to thing without other workes, therefore with the former we be^chred mull ioyne other workes al fo. I grant the former to be workes by our works." and excellent workes : hearing and reading of the Word, recei- uing of the Sacraments, praying for the word, fpeakingalfofor it, and of it 5 yea, all the former inward Trialls of our Joue to- Rcu: *•*■ wards the word, are workes as our Sauiour ipeaketh of workes, when lie faith, Iknowthy worlds : fometimes notwithstanding wo-kesarcdiftingui!hed from the former3and are taken for fuch a fpilnr^romth: former, and whereby wee doe good to other men .a I foalfojdoingofthewordis to bevnderftood,aswhen itib taic* Be y? doers of the Word and not hearers only dec eiuinff your \im. jill4 ovrncfeiits : fo it isfaid,that)^4r^?'«/?//?^,(thatisjdecIarediuit) by word's, a»d that faith without workes is dead: where workes arc Chap. 2.14. oppofed to bare belccuing, and to naked good wordes : fo like- R rife though loue bee fometimes called the fulfilling of the Gal.5,14. law &c. yet oftentimes alfoitisdirtinguifhed from good works, Hcb. 10.24. and it it felfercckoncd as a particular fruit of the Spirit, and as a Gal- *•**■ feucrall vertue from other. C °,ofl# 3* z4«
This demonftrationofcur loue to the word by oiher works, fteueh^io, isthcmaineftofall other: That which Chrift faith of the loueof himfelfeto bee (hewed by the keeping of his commandements, may be applied to the (hewing of our loue to the Word by our obferuation thereof. Ashciauh, If ye loue me keepc my cowman- loh. 14 if. dements, 2nd againc,7f<? are m) 'friends rfyee doe what feeder 1 com- loh. 1 5. 14. wW^0#:Somayitbefaidinthispoint, if wee loue the word,
Q_ we
226 CHAP.25. DauiJs Lone
we mud keepe the commandements or the word, and therefore Pfal I 19.1^7. both are ioyned together \my foute hath kept thy t eft monies. and I hue them exceedingly -,fo (hall wee indeed (hew ourfeluestobec friends of the word,i£ w e do whatfoeuer the Word command- ed vs : if we faile in this w e faile in all : There cannot cer tainely be any lo ue of the word, where there is no care and confeience to keepe and praftife the word: hee that loueth hunting, haw- king, (hooting-, bowling &c. will he not be doing and pracliiing ihefe things I He that loueth any trade, though he be not of the trade, yet will he not according to his skill thereof , beealwaies doing and working therein? hence it is that many Gentlemen, and lome Noblemen, neuer brought vp to Chirurgerie, ioyn- ing, painring, goldfmithesworke3and the like , hauenotwith- ftandmg of a loue to thefethings,applied themfelues tothepra- <5Hze ofthem? yea, whereby elfe doe men fo fhew their Ioue to fuch rhings,a by doing of them ? no man will beleeueany man to loue luch things as he carcrh not for doing of them. This ar- gu 1 ent being very large we had need to confine our felues, that we may not bee too tedious. Here therefore wee muft ob'erue two things , one that wee doe nothing to the difgrace and re- proach of the Word : the other that we Hay not there , as think- ing rhatinough 5 but that weendeauour alfowbatl'ethin vs ro doe all things for thecredit, and for the adorning of the word. \The firfh's to bedonefpecially and chiefly , by refpeding the negatiue commandements of the word, and by refraining rhofe euilLihe which the faid commandements doe forbid. Thefe- cond is chiefly and principally to be done , by obferuingtheaf- flrmatiue commandements of the word, and by doing the good things the fame do require: for it is not inoughonely to ejehew , . euill-, but rve mufl p.lfodoe (rood : euery tree that bringeth notfoorth
Math 1. 10. good fruit is hewendowne for rather (tubbed vp by the roots )and caft into the fire : Chrifl: curd not the figge tree for bearing euill Chip. 2 T.19 , fruir, but for hauing no good fruit, according to the kind there- Ch2p.2T.2r. of: neither was the vnprofltable feruant that receiued but one 3°" Talent commanded to be cafl into vtter darknefje, where flail be weepings and onafhing of teeth , becaufc hee had waded or abufed his faid Talent, but onely becaufc hee had hid it in the earth , and had not put it foorth to the exchangers, to hus Lor -Is benefit : It is not therefore fuf/Hcient to be able to fay that we haue done no euill whereby to difgrace the word; except alfo we doe all the good,
the
toG$dswerd. Chap.i}. 227
the affirmatiue commandemems of the word do commend vn- to vs, for thegracing and honouring or the word : yea the truth is, that although we do moll of all diihonour the word, by our committing or euillsagainftthenegatiuc commandements, & although alio we domoftofall grace and adorne the word , by our doing the good things the a iTirmatiuecommandcmcnts do enioyne vs vnto, yet do w ealfo diigi ace the Word by our neg- lect of good things, and adorne it by our refraining from euill: FortheApoftIecoramanderh£*/W#/»£ [truants that nerevnder I%Tjm, &, I# theyake ( that is, that dwelt with infidel] and heathen M afters, thereby noting that it is no fmall bondage for a good feruant to haue a wicked MafterJ the Apoltle (I lay) commandethfuch feruants * 0 count their Aiafers worthy if all devour, that the name of Cod and his dotlrine might not be blajfhemed: he alfo chargeth Ti- tus to exhort feruants to be obedient vnto their ownemafiers. andto ~ fleaje them welt in allthhuQ 3 net anf»ertng againe, not purloining, but fhewing all good fidelttie th::t thej might adorne the doclrw cf God our S -wiour in all thwgt . So weefee thev\ord may bee difgraced, and didionoured as well by ncglecl ofoneforc, as of theo her fort of commandemems : as weii by finnes of omiffion , as by finnesofcommiffiomas v% ell by omitting that which is good,as by committing that th3t is euill. So Ijkewife may it bee graced and adorned as well by refraining from euili as by doing of good : let vs therefore looke to both rhefe,if vs c will not difgrace the word : as alfo if wee w ill adorne it as we ought to do. If v\ ee neglect either of both thefe, weeneglecl: rhe credit oftheGof- pell : yea wcexpofc it to difgrace and reproach : weecaufeitto beblafphemed and euill fpoken oF: if we refpecl both thefe and make confidence of obferuationof both thefe, then fhall wee grace, and adorne-, and honour the w crd, the loue w hereof w ee doe profelfe : yea thereby we lhall allure other to the profeflion and embracing thereof: which is the greatcft grace and higheft honour that we can doe vnto it. This Peter plainely teacheth, exhorting vs to abftatne from flejbly tufts witch fight again ft our i«I>cs- *•"• feulet , and to haue our conuerfation hone ft amona thim with rvhonu we lint , that whereas th'y fpeake a vain ft vs oa euill doers, they may ty our goodrvorkrs which they fhall behold \glorifi- Cod in the day cfvifi- tatton: What is this, but rhat they may the better like of, and embrace the Word together with vs ?So he exhorteth wines to bzJubutltQ their owne Hu[bandsy that if any did not obey the Word, Chap. 3 . 1.
9 1 they
2i8 C h a r . 2 5. Dauids Loue
tbeymiffbt without tbe Word bee rvonne by the coMcrfationofthe Phil, ft, 14,15. vnuesi &c So Paul writerh to the Pbilippians $ doe all things with- cut mw munngt anddifputing, thttye may be bl.imclcffe And harme- /fjfr%tbe fonnes of God m tbs midfl cf 4 crooked and pemerfe mtion, am j g w'oomye fjine a* lights in the world ; What better meanes to prouoke other to be the fonnes of God, then thus to fhe.vour iblues to be fuch ? how can we better (hew them the way to hea- uen that are out ofthe way, then fo as lights of heauen by our conuerfation to Pi>ine vnto them ? and to holdfoortb(zs it foilow- r ^ ethin the nexe words ) the word of life ? For the fame caufe alfo Phil. f.io. the Apoltlein many places forbid Jeth all offences to lewesand Rom.i4.i.&*c Gentiles : ro good and bad: yea he will not haue us, byabufmg i.Cor.8.9 &c our Chriftian liberty in the things that we may doe, toLjaflum- blino block? brfore a*y> or to giue offence vnto any : In the fame re- X -Cor. 10.13 . fpect he faith, that 1 bough alt things he Uwfnll, all things be not ex- pedient &r, But what is it to lay a Humbling blocke or to giue an orfence ? To doe any thing whereby to alienate the mindeof a- ny from tbe Word, and caufe them to fpeake or thinke hardly thereof, and t hereby either to do any thing againft it, or to neg- lect any thing it requ''re;h : Thislfay, is to lay a ftumbling- blocke before anoiher : this is to giue an offence vnto another : this is to difgrace the word : To doe the contrarie , euen to doc that that is good and agreeable to the word , this is to grace , to honour,toadornctheword. Thefethings ought wee todoe; Thefe things we w ill do if wee loue the Word. Hee that loueth any friend, will neuer doe any thing ( as neere as he can ) to the difgrace or prejudice of him : yea he will doe v\ hatfoeucr fuch a friend Giallrequeft of him : whatfoeuer alfo hee may to grace him::oprocurecreditevntohim :Heiikewife that hath a gar- ment of great price, will not onely carefully preferue the fame from allfpot^and ilaincs,but will vfe all meanes alfo whereby the more to grace and fet foorth the fame vnto other, in the full beauty thereof. Ifthereforewedonotfheliketothcword, all our boadingsof loue thereunto,arealtogethervainc. If we doe not obferue both forts oft he commandements thereof, ncga- tiue and a mi matiue, I wille; I vvitTe, there is no fuch loue in vs as we boa Oof.
Good workes alfo mud be done, for tcftifying of our loue to the word, according to our knowledge The more wee know the word? the more w c mud doe the good workes the word re*
cjuircth:
to Godsvrord. Chap, 25, 2ip
( uireth : Hee that knowcth his m Afters mil and doth it not [hall be luc: , 2i 47; be At en y*tih many ftripes.
Secondly, according to the former euills v\ hereby wee haue dillioaoredtheuordj wee muR ginconr members feruantsvnto ^Qm: 4 19 t rivhteoujneSyU vte hane giuen them f truants vnt9 vnnqhtcoufnes.
Thirdly, accordingto Gods chadifements, wherewith hec harh excrcifed vs for our tranfgreflion of the word , and where- Pfali 94.1t. bvheharh( as it were) laboured to teach vs m his Law , and the -Hcb: i». 10. more to make vs partakers of his ho/inejfe.
Fourthly? according to all the mercies he hath bellowed vp- on vs» andrhegreater things hce harh done for vs $ this being *Sam.i*«*4« the end of his mercies, as well as of his chadifements, that wee iliould bring forth the more fruits of righteoufneife, as appca- reth by the parable of his cod vpon his vineyard , and of the Ifr: f.4. fjgg trecinthegofpell. It is a common faying, that it is pittie Watuai.jj. that faire weather (hould euer doe any hurt: Js it not much Luc:I3-*- more pitty,that Gods mercies (hould doe vs any hurt and make vstheworfe?
Togoe a little further, and toinfid awhile longer vpon this \yc muftdo0 point, cfpccially vpon good workes, and the obferuation of the that which affirmatiuecommandements of the word, whereby the more the word re to grace and adornethe word,and the better to declare our loue ^ljjrcth chcar# vnto the word, know we that our praclife of the word mud be *' with all delight and cheerefulnede: as our Sauiour faith of his doing the will of his Father , that it wis meat and drinke vnto him Ioh: 4.54. to fintfij his worke-t fo it mud be vnto vs : as God loueth a cheerefhll 2. Cor: 9. 7. gister, fo he requireth clieerefullnelfe in all obedience. Though wee doe all the word commandeth , yet if it be with grudging, with repining? vnwillingly, and ( as it were ) againd thehaire,if it be not cheareful],and(asit\\ere)witha merry and fmjling countenance, as rdojeing in heart that he will vouchfafe to ac- cept of any feruice at our hands, ( as Abraham in an holy man- ner laughed co heare the promife of a fonnein his old Age) alas, alas, all our fuch obedience is butafmall,a weakc, and a cold declaration of our loue to the word. Now touching our workes, let vs fird of all remember that worke of prayer before mentioned*, not in that fpeciall refpecT onely,that before wee commended the fame for the word ; but alfo generally as the , Tlutf: < ' fame is generally commanded vnto all by the word : yea not Co!. 4. 2. * oncly generally commanded to all perfons in all things, and at 1 Tim; 1. 3:
0*3 a11
2}o Chap. 25. JDauMs Lone
all times, but alfo mod highly commended both by excellent lam: f . fentences to be good 5 yea exechent and Acceptable int he fight of God
our Saiuonr, to attatle much if it be fernentt and be m.ide by a righte- Pfal.141.1. cm man , to be m incenje t and 46 1 he ttHcniu^ {acrifce, andtobeatgol* Ren: 5.8, den via/Is full effiveet odours: but aifo by many great and rich Ioh. 14. 13. promifes , as likewife by the mighty effects thereof with God & i6.%i. according to the former faid commendations and promifes j as E x o d -: ^ **" ni*£nt ^e ihewed by the examples of the prayers of Mofes a- Exod! 2 2.10' gamft tne Amalekites, and for the Israelites after their great ido- 1 1. &c! latry in worfliipping the golden calfe : oHlop:tia by his prayers loft: ion. making the Sunne to (land in the firmament not mouing an
1 SP*8"-1 inch : of irfw^/obtayningraineand rhunder on the fudden : & 20 & chip' oi Elijah and Elijba by their prayers both refioring the dead to i3. $6. &c« hfr* *ndalfi doing other great rvorkes : of £qtj, Nehemiih> Ejier,
2 King:4-?. 5, Damei9 the Apoltles, and thelike. In all which refpecfh altoge-
^c* tner t0 neglecl this ducy^is made a note of the Heathen th.it haue Pfal" 7 If not ^9tmw God: and to performe it but fometimein the cafe of Job 27. xo. great neceffitie is fee downe as a marke and as a tricke of an hy- pocrite : can fuch therefore fay they loue the word : alas they cannot. When I fpeake of prayer, I meanenot only the mum- bling vp of a few prayers without vnderftanding, without fee- ling of the want of things prayed for, without faith , without zeale, without feruencie of the fpirit &c : ( fuch as the prayers of the Papiftsare,) neitheronely to pray fometime,as weeare prouoked by other, and be in company of other that performe this duty, and that call vpon vs to ioyne with them, as many do thatneuer vfeehisduty by thcmfelues,but onlyperfuncloiily, or with their families, out when fome Minifter is in their houfe, thatdoth call for this duty 5 or who they thinke would thinke ilrange, yea hardly of them, if they fliould not requert them to pray, &c : by prayer (1 fay) I meanenot fuch kinde of praying ( for alas fuch prayer hath but the name of prayer , and is not Hcuel: 3. 1. prayer indeed , as the Angell of the Church of Sardi had the name to be aliue but was dead) but I meaneconftant prayer, prayer of faith, prayers from the fenfe and feeling of our wants, prayer of zeale, yea v\ ith the greater zeale , the greater and bet- ter the things arc that wee pray for ; prayer of confeience oi Gods commandement for the performance of this dutie, and prayer with fu«h other obferuitions as God requireth in praier, and as whereby wc may haue the better aiTurance of preuailing
with
to Gcds word. Cha Ktfm 13 1
v,ith God by our prayer for the things we pray for. If wee be diligent in the pracfife of this workebyour felues alone, and with companie, efpecially with them of our owne familie com- mitted to our charge, then fhall wee approue our felues to loue the word , that hath commanded and commended the famevntovs. But if w-efeldom or neuer perform eit,or when we do any thing that way, we do it carelefly,and (lubber it ouer, others ife than the word requircth it to be performed , verily this euidently declareth that as wee regard not thefaid dutie, fo we alio regard not the word itfelfe that requireth it of vs. Oh, what then is to be faid of them that fcofFe at this dutie , and at all that make confidence to performe it? Yea that make fuch a fcornc of fuch, that W they fee not things to profper well, but to goe fomewhat erode with them, that be much in prayer, are ready prefently to deride them , and to vpbraide them with their erodes, not fearing in all reprochfull manner to fay, that they maruell that fuch mens eorne yecldeth no more increafe* neither their cattell and other things thriue any better with them, fith they haue prayed fo much/o often,fo earnedly. So did the wicked Iewes fcoffe at Chrifts dolefull fpeach vnto his FatherjE/oiyStotJtmmApibtftkani : faying hecalleth for Eiias &c9 and fo do many and too many in thefe daies.
But to procecde , our other workes of the word ( efpecially To doc the of the fecond Table ) mud be according to our Rate and condi- *7ord *ccor- tion 5 according alfo to our place and calling. If wee be ficke, - | ™ °*T wee mud be patient, comfortable, and much in prayer and fup- pjy the word plications, labouring to make vfe of the ficknede of our bodies, vnto our ftatt for the obtaining of the better health of our foules, that fo though our outward manpertft,j/et our inrvardnian may be renewed 1 Cor: 4, \6. Aaybj day. If wee be in debt to men, and much troubled in that behalfe, wee mu(l labour the more for our adurance of the difcharge of our debt by Chrift lefus vnto God, and hauing the faid adurance, be the more thankfull vnto God for the fame: as alio the more comfort our felues againfl that danger wherein we are vnto men. I f wee be meanely apparelled for our bo- die<, let vs take the more paines to haue our foules well clothed with the rich and princely robe of Chrifls righteoufnede. The more aftjamed alfo and wearier wee are of old, threed-bare and torneorpatcht coates, the more let vs beafhamed ofouroldc man, and labour the more to put the fame offhand to put on the
Q^jt new
252 Chap.25- Bauids Lone
c \ . new mail, which After God U crcAted in right eoufneffe And true holi-
P ' 4 4# tteffe. If wee fare hardly for this life , let vs feede the more
Ioh: 6.1-j. heartily of that meat, which abideth to et email life, rrhich the Sonne of man ft all give vnto vs . and which ( as before w ee heard) is otfred plentifully to all forts and degrees in the word of God. If we be generally poore in the things of this life,letvs labour themoretoberichinheauenly ble(lings,and fpirituall grace?. It is lamentable to be poore both waie;, both in earthly and in heauenly riches, in bodie and foule, for this life and for the life to come. Yet alas fo commonly it is , the poorer men arc for this life-, the poorer they are, the poorer they will be for the life to come. Salt vpon fait is the (harped fait : fo poucrtie vpon pouertie, oh what miferable pouertie Is it ^ Yet fo they thinke they maybe; they thinke their pouertie to be a difpenfation vnto them from labouring for heauenly riches 5 and a priui- ledge to them, to rob, to fteale, to cofen, to borrow and neuer topay,tobreake the Lords day, to liueidly , to goe vp and downe talking and tatling here and there to get a dinner, and to tranfgreffe all the whole word, as though the fame did not at all concerne them : oil that fome profelfors of the word might not iuftly be charged with fome of thefe faults*
M n rich in ^"^c "CQer mcn are in tms world, if they Ioue the word, let this world to them (he/v the fame by being the lelfe hiah-mindedtby tmfting be rich in the more in the lining God, whogineth vs rkhfy all things to enioy, by good works, doing good, by being rich in good worses (that is, in theworkes of i. Tim: 6. 17, mercv anj companion) by being ready to dijlribute (that is,by gi- ' uing liberally and chearefulIy,not grudgingly or of neceflitie, a Cor: 9.7. for God Uueth a cheer 't full giuer) and by being willing to communi- cate, that is, by being fociable, affable, kinde, courteous, and s amiable,notfowre,churlini,harni3(liketoiV^4//J currill],fro-
am. 2 j. 17. warcjjfeuerc? auftere, and fyrly, as though eucry man were too bafeand vnworthy to haue any communion with them, yea or fo much as once to fpeake vnto them. And thefe things mull rich men praftifc towards all needing the fame, but cfpccially towards them that fhew themfelues to be of the houfholdof Gal: 6. 10. faitn> They that be rich and able to doe thefe things and yet doe them not, do rmnifeftly proclaime that they loue nor, nei- ther care for that part of the word that requircth thefe things of them 5 as alfo that theybcleeue not the gracious promifes of God made to them that do thefe things. Some tnough they be
neuer
to Gods word, Chap.ij. 23}
ncucr fo rich and able, yet alwaies pretend poucrtie, and plead thcmfclues to need rcleife from other, whole Coffers notwirh- Handing or other corners of their houfes at their dea:h,are food full either of money and other v\ eahh, or elfc of bills and bonds of money owing vnto them. Oh damnable deceit, oh diuclifh diircmbling,oh curfed hypocrifie. Some fpend fo much in cofliy apparell, in fures or Law and vniuft moleftation of their neighbours 5 m lauifh and riotous maintenance of their chil- dren, in furfectingand drunkenneffe, in Tobacco, in building, in hunting, hawking, dicing, carding, and other gaming, that thereby they difable thcmfelues from thofe former duties Some by purchafmg and building plead fuch debt as whereby they be not able to doe that good that is expected of them : though indeed they therefore purchafe and build that they may be in debt, and fo may alwaies make thata plea for their refe- rable fparing. B ut 6 foolifh, 6 (i mple, 6 witles plea ! they may fo anfvvcr men , but will God be foanfvvered ? Let them not be Gal: £.7." deceiued ; Cjod will not be mochd , hee knoweth euery penny they haue, how cIofly,how fecretly foeuer laid vp , and their whole (late better than themfclues. Did not hee know where Achan had hid his ftolen wares ? Yes? yes hee knew well ioflr.7.20. inough, and neuer left Achan, till hee made himfelfe confeffe where they were. Moreouer, they that are thus rich in this world, if rhcy loue the word, and will teftifie their loue to the word, muft enlarge their bounty towards all gencrally,and fpe- cially towards the houfliold of faith, in neccflitie, according to the hardnes of the times, by dearth, by common plague, by the weather hindering the poore from their worke, ( as lately wee haue had wofull experience) by dcadnes of markets, &C: as alfo according to the fpeciall and extraordinarie diflres of fome, by fomefpecialliudgment of God, as fire,or water, (as lamenta- ble experience hath lately alfo often taught vs ) or by bad deb- tors, (fuch as thefc times afford too many) or by great fickneffe, or by great lolfes, any manner ofwaics. What then is tobefaid of fuch profeflbrs, as being able through the great bounty of God towards them, to doe much good, are notv\ irhftanding fo hard hearted, fo flony hearted, that no hardnes of times, no ex- traoidinariedi(trcfTesofmen,by anymeaneswhatfoeucr, how lamentable foeuer the fame be, will draw any more compaf- fion and beneuolencc from them; than they were wont to be-
ftow
frrou.i.22.
234 C h a r. 1 $ . DduiJs Loue
flow, and than the law of man doth force them vnto ? Yea not that alio fometime, without futeand trouble of Law ? Yea,they arc fo farre from being by any of the former mcancs moued to the more compaffion, that they are the more hardned, and be ready to anfwer, that the times are fuch that they know not what want themfelucs or theirs may come vnto. To thefe I cry with Wifdome it felfe : How long S jee fimple ones ( or fooles ) yvilljec lone Jimplicitie or f 00 k fane J] e ? For this your plea of igno- rance what times may come,maketh directly again ft you,as the which (hould rather prouokeyou to more bounty , than make you the more fparing. For doth cot Salomon vie the fame ar- E lef # gument to perfwade thee, to gine a portion to ft ah en andalfoto eieht , becauje thou hnowefl not what eut'l /ball be vpon the earth t And is knot a good argument that if fuch times mould come, as that thou alfo and thine fhould want ( as thou knoweft not how foone and how fuddenly thou maift loofe all as lob did ) thou and thine may flnde the like compaffion that thou haft (hewed, the Lord enlarging the heart of others towards thee and thine, as thine owne heart hath beene enlarged r wiltthou be wifer then Sahmtnyox wilt thou oppofe thy arguments to his? Then doeft thou fliewthy fclfea ftarkefoole : yea, fuch a foole as is worthy to bechronicledforafooletoallpofterity: oh that men would be wife in this behalfe : Joth any man thinke that he ihall be the richer by fuch fparing ? Alas how is he deceiued : he mayputallhisgettingsheereby into his eyes, andfeeneuer a whit the worfe : So alio to thinke, and fo to fay,is no better then Prou'.iJ.U. tOgiueGodthelie. For he that withholdeth more then is meete (faith the Lord by Salomon) tendeth toponertj : he cannot auoyd itiifheegetforatime, the cur fe of God (hall bee vpon his get- T> ui i tings: For the treafkres of wkkednejfe profit nothing, and wealth Prou. 1 2 .1 1 . gotten by vanity fiaH be dimimjhed: and an inheritance may be ha fitly Prou.2021. gotten at the beginning, bht the end thereof /hall not bee blejfed : On - , the contrary, He thatfeattereth doth enereafe : the ItbcraBfonleJhall
vrrfe z <' be midc fat, and he th^t watereth/hafl be watered himfelfe : hee that Preu. 19-17. hathpitty on the poore Jendeth vnto the Lor dy4nd that which he hath ainen^fhallhepAyhim againe. Can there bee a better debterand Pfal.14.1. pay-mafterthen the Lordhimfelfe, whofc the earth is and the fnU «p^r^r^/r.'yea,hchathproinifcd(:indisfjithfulltopcrforme Hcb.i 0.2 ? . his promi le) That to them that giuc flj all be given, a good meafure, Luc.^B. and prejfed down*, and Jbd^ett together, and running oner. All thefe
promifes
to Gods word. CuAr.25. 235
promifesand many other the like, doth he bewray himfelfenot tolouc, that obferueth not the former commandements for excrcife of liberality.
Neither mud thofe commandements be kept only, but they The former mud be kept uith fuch iudgement, as the Wordcommendeth mcms'tobe" vnto vs, if we will well approoue our felues to loue the word. pradifed with
This iudgement is, that the more excellent any is in holines, iudgement. & the more he hath declared his excellency by his doing & fuf- rings for the word, the more hee bee refpeclcd according to his neede: This makethagainftPapifts anddiuers among vs, that care not whom they releeue, and thereby what harme they doe by maintaining them that are vnworthy.
Secondly, there mud bee iudgement info regarding fome, that wee neglect not others. Some fliew all their kindncife to fomeone, and thinke this tobeeafufficient difchargeofthem for all kindne(fe to other j or at lean\that they neede not refped other as much, though their neede and their worthineiTe bee as great. So they comfort one that perhaps needcth not comfort fo much : and other they greeuc, or at lead doe not releeue, that haue more neede to be comforted : // thti togiue aportton Ecdef.i 1.2. tofcHettyandalfoto eight f Ihaue fpokenthe more of rich men, and all Miniflers of the Gofpell had neede to fpeake the more, becaufe the pride of many neb men is fo great againll the be ft Chri(tian$, that they doc fodifdaine them, and put out their homes at them, and lalli out with their heeles againftthem, as though chemfelueswcre the oneJy men in the world : and yet whofeeth notthat fooleshaue riches as well as wife men I And touching vvorkes of mercy and bounty, and kindnelfe, hauethey not neede to bee prouoked vnto them ? yea, hauc nor the rich profellbrs of the Gofpeli! need to be prouoked vnto them, when the times are fuch, that many poore Chri(lians,and many pooreMinitrers(& yet good Chriftians & good Mini- flers, rich in heauenly graces) may come time after time, whole yeeres together, for loue of the word, to fuch places ashauefee Sermon dayes in theweeke-time, andyet not to beefomuch as bidden to drinke of a cup (for their further comfort and encou- ragement) by any of all therichclr and moll able profelfours dwelling jn fuch places I Alas, alasj that all our market-townes and other places which huue weekely Sermons, haue learned MO better to eiuertainey?r4^r/, whtrdy feme baue cntertAined Hcb.^V,
Angels :
2^6 Cbap.15- DauiJs Lout
w**g*/j :ncither to be more liberall and checrcfull in doing good,
Vcrfci6. and in communicating, the Holy Ghofthauing teftified, chat
x.QM.Q.u.\i'tvltl:'fucb{ACr*flcesGod u weft pleafed : and often promifed mod plcntifullrecompence to fuch bounty,and mewed likewife what thankes the fame procureth to God kimfe/fe, and many other waics mod highly commended the faid duty. Oh that fuch men
Iudg.19.1?. would feare to bee like vnto Cjihcf.h^ in putting of fuch duties fromtherich inhabitants in them \ andfufTcringmentowalke vp and downe in the ftreets, tillfomc poore labouring men re- ceiuethem into their houfes, that are lelfeable to ihew fuch kindneire. In many places vi here the Gofpell hath beene long preached, there be diucrs ?s rich as NaIaH^ and as that rich man at vvhofe gates Lazarw did lie, and for qualities much like to either of both, as faring well and bountifully themfelues, and maintaining alfo their company in bountifull manner, but they
Amos 6 6, Are not touched or greened with the ajjUtliens oflofeph r other alfo there be, that be rich,but fuch as Salomon hath before fpoken of,
Ecclef.4.S. tnat knowing not to whom to leaue their wealth, yet gather
and 6.2.; wealth with all greedineile, themfelues notwithstanding liuing moil miferably, and folikewife keeping them that belong vnto
¥ inch -*ut HaU them,asifche name of their houfes were Tinch-gat Ha/I. Buta- las, where almoft is there a Gajhs to bee found \ hardly one in a whole Townc : aud fomctime hee that is, is one of the meaner fort, the richer fort being well content to leaue all hofpitallity vntohim,andclofely alfo and (lily laughing him to fcorne for his labour.
Neither may I onely complaineof the want of fuch as fhould be hofpitall, and giue entertainment to godly ftrangers>but alfo of the want of fuch as fliould in kindneife refpecl the godly Chriftians liuing in their own places.For where almoft is any to be found,tha: for encouragement to the loue of the v\ ord;& to all godlines according to the word, doth inuite to his houfe the pooregodly Christians of the place where he dwelleth ? verily, fo is eucry one deuoted to liue a priuatelife,& only to himfelfe & his own, that be he neuer fo wealthy, yet his poore Chriflian neighbours farelittlethe better by him : and were it not, but that they often fee him , t hey might fafely fay , that for any expe- rience of his kindncifothcy know not whether any fuch do liue in their Tovvne or no: Are theft men like vato Ioi>3that withheld
lob JM6.17. not the foore from their deJire,tior caufed the eyes of the wtdowes to
fale,
to Gods word* Chap. 25. 237
fdilfy neither did eate h:.< morfels a/one, but the father I effe did eate thereof with him f doethefc men dtuide their breadtothe hungry, '*>,l*% find (as it w ere) draw out their fonlc vnto them, and for the fatUfymg eftkefiffltc~fedj\\zy fuch bee coir mended for faithfull flcwards of the Lords riches, v\ het ca ith they are be trufted l Is this fu ta- ble to the loue of the Pfimitiue Church, when the bdeeucrs fold ^s-4?«
their pcfftff/ons and gooeis, and farted them to all men a* eucry man c *'**' hadneede, fo that no man among them Jacked ? To plead the extraordinarily work > of r hi word in thofedaies, fortheexcufc of the ordinary niggardlinetfeand fparing in thefe times, is but tofewfiggc-rrcelcauob together for the coueringohheir naked- neife : Pretence of poucrty is bewrayed to be but wicked hypo- crifiej by the large portions that fuch doe giue to their children, aslikewileby their greedy apprehenfion of any goodpurchafe they can hcarcot within their reach : let fuch therefore looke better to their accounts, and by better fruits (hew their loueto the a ord of God , or clfe who will beleeue their owne ftai ke na- ked words ?
As they that are rich muff thus declare their loue to the Men ofpovt- word, by workes, accord. ng to their riches, fo mufl they er to declare that be by ftrengrh and power otherwife able tofupport them t!lcl(Iou^ l? that are weake, againftluch ashy their might would oppretfe ^orkesof ^ and beare them downe, doe fuch workes, as whereby they may power, fo fupportfuch weake ones. Thus did Mofes^fpying an •^Egyptian to/mite an Hebrew (one of hisbreihren)intcrpofchimfelfcinbe- hatte of the Hebrew, andrefcued him from the zs£gyptian : Thus EW.2.12. did /^r^wrefcue, not only his nephew Lot, but alio the King Ci en. 14. 14. and diuers other of Sodome, that were taken captiuc by diuers other Kings : Thus did Abijha the fonne diZeruuh fuccour Da- 2.Sim. 21. xrf. uid when he v\ as in great danger by thePhilittim /fiebenob, and *7«
flew the fay d/fiebenob : And thus did the Lord command all to refpedr the widowes, the father leffe and the ft ranger*, and pro- ^ nouncedhim turfed that fhouldpcruert the indgement of the fi Wanner , ofth fnherlejfe andwiddow : the likcisto beeiayd ofother, that arein the like weake itate and condition. For this caufe it is that the Angellofthe Lordfayd, Curfcyee Meroz, enrfeyee bitterly ijud'j.w, the inhabit ants thereof 3 becaufe they came not to the help of the Lord, to the hclpe of the Lordav.rir.fi the mighty : what meaneth the An- eellby thcfev\0! ds.ro thchlpc of the Lord r did the Lord him- k\k that is Almighty j and the Lord ofyefb, n^ede any helpe t
not
138 Chap.ij. DAuiJsLtue
not fo : hce meanerh the people of the Lord, when being befet with the Mighty ,they w ere in great danger : and fo he teacheth, that they that put not their helping hand to any or the children of God, w hen they are in danger,tor deliuering them from the fay d danger, they doe as much as in them lieth,for withdrawing their aide from God himfelf e. Is this a fma'i matter I can fuch fay they louc the word,when they neglect fuch an excellent du- ty? 10 ftr icily commanded and fo fvghly commended in the word I If they doe fay fo, who will beieeue them r not I for my part : nor I thinke any other that hath any wit in his head : or at lcaft, that hath any found knowledge of the word, and of the loue that the word is w orthy of. The wife to That which I hau£ faid of the former ftates and conditions flic w their of men,is to be vnderftoodofthem that are wifer then other for Word by tn*s ^e or f°r tnc ^Q t0 come:v/«. that they alfo fhew their loue their good to the word, by their good and (raid counfell,for the better hel- counfell to y ping and directing of other that are not fo wife as they : fo alfo limpiejfo alfo 0f them that are learnederthenothe^byinftrucling them that
the learned & . ret. i_t_ l r c r
theflron^ are ignorant : foot them, that through a greater meaiure or al- furance of the loue and fauour of God towards them, are ftrong and cheerefull, by the better comforting of them that are cait downe in the C\ ght of their finnes, and by many and great affli- ctions.
The Tonnes They likewifethat are the fonnes oFthe mighty muftgtuevnto
of the Mighty the Lord olorie \and firenzth^euen the gloriethat is dttf vnto his name,
to mew tncir That is, the more th:t God hath exalted and aduanced them,
Word by ei- tne niore they mu (t exale and aduance the glory of God, and the
uing.'uchulo- more fhew foorth their loue vnto his word, by all fuch Aorksas
ry to God as 1$ are in their power for fo doing : This i particularly to bee ap-
aucvntohim. plied to the execution of iu(lice by menofplaceandsuthoritie,
Pfal zo ii ' ^otn ^ormercpre([ing of vice and a!.o for the exalting of ver-
and 96.7.8. tue: For doenot many in the execution of iufbee Ihew that they
loue money to do wrong,more ,thcn they loue the Word to do
iuitice&iutlgmcai/'do'ihnotthefcriprure in rhatrefpeel forbid
the takinp of an y &&ubec*u(elhe fift blindetbthe wife, endperacr-
Exod 1 j. tcih the words oftheriahtforis themfelues ? do nor many alio euen
Dcut.16.1 3. id the execution of iulticc refpeel gifts- more then they doethe
word ofGod? Oh that we could truely fay that our Landhad
no fuch Magi ft 1 .ires in thefe djics cither nnouc in high places, or
beneath in the Countfey :yca w ould to God tlutin Countrcy-
pariHies
to Gods word. Chap. 25. a^p
pariflies (fuch as lam better acquainted with then with higher placcs)andin meane Incor poraiions there v\ereno fuch earthly minded Mag: if atesandHeadborough^: Alas> alas, daily ex- perience in mo (l p!ace> teachcthv^tothewoeof the common- weal h, chat we haue too many fuch : for what isthe common argument that many plead againft the due punifliment, of Fe- lo.' , Adulterers, Whorcmafters, Harlots, and other Offenders and A'rcipa(fei\s, againfl God and men, deferuing death , whip- p ng.b.ndmg to the good behauiour, imprifonment and the ukef euen this, euen th's, v\ hat (hall then become of their wire 6c children: rhe wholecharge of them will lye vpon the Parifh &c. whereas if fuch Offenders hauefauour,they will by their labour helpeto eafe vs of this charge. A goodly matter,ia it not ? what doth this elfe bewray but that fuch men loue theii o^nepurfes more then they doe either God or his word I It th-v migntbee allured to be freed of all charge by the feuere puniilinuntofall fuch perfons, then would they ( peshaps ) bee more forv\ard therein : At lead they would not fo withftand ic as they doe. The like is to be faid of them that for fauour and fricndlhippc, or for feare of offending fome greater perfons, are either drawn to doe wrong, or bee perfwaded to ncglecliufticeagainitthe Trefpalfers before mentioned, againfl: Alehoufe keepers (the FoQerersand Nources of all euill ) againfl Drunkards, againfl Kailers,anddifgracers (euen fometimes of godly Minillers; yea alfo of their fellow Magiltrates) and again ft other the like wickednelfes : Of the former Pi/ateha molTpregnantexamplc, Mwk -
who partly willingto content the Icwes,and partly fearing their loh. i^.iz, co v plaint of him to Gefar^ becaufehee laboured to deliuerour Sauiour,moft vniuftly condemned our Sauiour,ngainlT his own ^ , confeience : Of the later Felix was an example, who willing alfo togetfauourofthelewes, wouldnot doe iufticc to 7W, but contrarietoiuflicc left him dill in bends.
Neither is it inough for the fonnes of themighty fo to flic theirlouetothe Word, by executing fuch iuftice and Judge- ment againihhevngodly for the rcprcfling of iinne and wicked- nellc, but they muft tikewife (hew their loue to the \\ ord, by re- warding and pieferring(uhatthcymay) of them that are god- ly for the better adu-ncementof the v\ ord it fclfeiTheinllmdi- or of Tttthfrcba to her fonnc Sahwon bwlongeth to all of like place ( to Kings and Princes) as alio to euery other fonnc of the
mighty:
i\o C h a p , 1 5 . Daniels Loue
Pro. 5 1 .8,0. mighty :to euery one of any power and authority.-*/^** thy mtath
for the dumbe in the caufe ofa/lfuch m are Appointed for deftrHclion.,
Open thy mouthy iudge right con fly , plead the ctufe of the poor e and
Pro.14.10. 11. needy. To the fame purpofe Salomon himfelfe alio faith , If thou
ii- faint m the day ofaduerfity ( that is , if rhou leaue a man and doe
nochelpehiminhisaduerfiry ) thyftrength is.fmall, (that is,
thou haft but a little loue, a little cou rage ) if thou forbeare to deli-
ner them that are dratvnevnto death , and them that are ready to bee
JIaine{ that is ^ if thou withhold thy helping hand from them
that are oppreffed ) if thou (ayy behold wee knew it not ( that is , if
thou wilt take no knowledge ofic , but wilt pretend ignorance
of his diftrelfed [[ate) doth not heethatpondercth the heart s confi-
der it ? and he that keepei h thy foule^ doth not he know it I and /ball not
he render to euery man according to his rvorkes f That is, canft thou
by pretending ignorance go vnpunifiicd from him that know-
eth all things I The-word therefore requiring this duty, thus for
all men to put forth themfelucs according to their places, and
power, by vertue of their places for deliuering of them that are
oppreired, andanywaiesdiftrctfed, can they iuftifie their loue
to the word, that neglect or delay this duty ? Oh that men pro-
feffing the loue of the word, and able to do good in this k
would ferioufly con fi der hereof. Then (hould wee not hauc To
many (lender and fleeuelelfe exc- s , and weal e A pologies in
this bchalfe as we hauc :vea then wee fliould hauc *r,ore A^/;*-
miahs) more Eflers, more S^edmelecks, then wee hau> : But alas,
alas, how doe men (huffle and iuggleinthefe matters, wafting
their hands with Pilate before men, and fo thinking to purge
and cleare themfelucs before God ? but the day will come k hen
they (hal fee how pittifully and fo vvly they deceiucd themiclues
herein.
To proceede, Minifters alfo of the word mud (hew their loue
tothe Word, by their diligent preaching, of the word,and ther-
by feeding their people of all forts both old and young, weakc
and (trong , fheepc and lambes : according to the threefold
charge of our Sauiourvnto /Vf*r belonging alfo to all Mini fters
of the Word as well as to Peter , ( Let the Papifts blurt and bab-
. _,. bl c u hat they will to the contrary ) They muft preach the word and
' be in ft ant infeafon and out offtafon , as Paul moft granely and with
Tit 2 1 < 8reat vencmcnc'c charged both Timothy & Titm fo to dojwith'al
authorite,faying alfo that neceffity lay vpon himfelfe fo to do,
and
to Gods word. C ha p. 15. 241
and th At a wot belongedvnto him 1/ he preached not the (j off/ell: and *• Cor. f. It. \%js there cuer moreneedcof fuch preaching j then inthefe laft and moil perillous daies,v\ herein ail iinne and iniquity abound, and Nathan ra°erh more then in all former spes ? Alas then that anymanflioulddaretofpeakeagainllit, and to fay either that bare reading is better then preaching,or that it is that preaching that the word fo commendeth for begetting of men to God, & feeding and lengthening them being once begotten. With preaching they mnd ioynepraiers as before we heard , as with- out which preaching is not Sufficient , and the which therefore arc ioyned with teaching by Samuel: and precifely commanded i.Sam.n.ij, by the AponMcasafpcciallminifterialloffice : with both thefe i.T«a.s.». preaching and praier, they muft ioyne a good example ot life and conuerfation,fu:able to their doclrine , following right eon f- *• Tun.*.** ntjfe, faith, peace^lone &c. Thattheymay boldly and truely fay vnto them Brethren-^ be ye followers together ofvf, and marke them ' *' x?* which walkefo as yebauevs for an ex Ample : Without this all their pr0UtI* $# prayers are abominable to theLordrand their preaching will be but blunt and want that edge that otherv\ife it would haue: and without all thefe three, all other things are not fu fficient to tem> fietheirlouctothc word.
As Magiftrates and Minifters muft thus by the performance people muft of their feuerall duties fhew their loue to the Word,foalfomu(l heare their thefubieft by his dutiful! alleageance in the LordtotheMagi- ownePrcacb. ilrate, that by this meanes wee may the better Ime vnderthemA crf* peaceable and quiet life in allgodltncjfc and houeftic : what then is to be faid of the rebellious and treacherous litter of Papifts, whofe religion doth much confift in rebellion: This as well as other things doth plainely bewray their hatred to the word. The fame is to be faid of the fpeciall dutie of the people to their good and painefull Preachers of the Word amongft them , but touching this I fhall not neede to fay any more in this place then I haue faid before :oneIy let this be added , that all people muft heare their owne Minifters preaching faithfully and diligently, and not wander to other at fuch times, as their faid owne Minifters doepreach, though other haue more excellent gifts then they. By the fame reafon that the people may leaue their owne Mini- fters, to heare others, whom they fuppofe to bee of better gifts then their owne, and that at fuch time as their owne do preach, she Miniftcr alio may leaue his people, and feeke another that
R vtili
1^1 Chap. 25. JDauUs Lone
will better heare^im: for are not Ministers and people bound one to another by an equall bond \ why may not a man in like manner leaue his owne houfe, and continually hang vpon ano- ther man for his diet that keepeth a better Table ? How great difcouragementisalfo offered to fuch Minifters fo forfakenby this meanest yea, how are the other prejudiced to whom fuch inconfiderate people doe at fuch times repaire ? Finally v\hat heart-burning and contention may grow thereby , bervvixt fuch Minifters on both fides? Such dealing may feemc to be of zeile: but doubtleife this zeale is either more in (Lew then in truth : or elfe it is without knowledge, without iudgement. That the e- uill of fuch Magiftrates and Miniflers , doth not difpenfe with the people for their duties,we haue heard before. The like i s to be faid of Husbands and Wiues, parents and children , matters andferuants,fchoolemaftersandfchollers,Philitians and pati- tients, Lawyers and Clients, Land-lords and Tenants, E: ecu- tors of thelail wills and teftaments of the deceafedand fuch as are committed to their education,and of all other that haue any other fpeciall place and calling .- They that doe notperforme fuch fpcciall duties, may lay their hand vpon their mouthes, and f orbeare all fpeaking of any loue to the w ord.
All thefemuft likewifeperforme all duties that the Word re- quireth of them : fome onely are not fufficient. Saul, ludas, He- remand diuers other haue done fomethings , yea many things, and yet had no loue to the word.
Yea they mud alfo be conftant, and not onely conftant , but
1. Cor. 1 f .58. alfo alwaies abound, in fuch tvorkes of the Lord and of hU word : If
they vtterly fall away, or fhrinke,or decay, their loue alfo to the
Word doth the like.
Diligence in As men mud thus do the workes of thefe fpeciall callings for
eucrymans which they haue fpeciall commandement and direction in the
calling neccf. word, if they will approuethemfelues to loue the word, fo muff:
fcry to tcitihc fjjgyi-Qj, approbation thereof walke likewife diligently in their
tvord. more pnuate callings, wherein by Gods prouidencetneynaue
beene brought vp, for the better maintenance of their outward
ftate:>:astheMarchantin his cailing, the Grocer in his : the
Tanner in his : the Husbandman in his : the Labourerin his :
and eucry other Trades-man in the worke of his Trade. This is
themorenecclfaricto be added, leaft any manffiouldperuert
that that I faid before of labouring, andtrauelling, and taking
paines
to Gods rc*rd% C h a p; 2 y . ii
pafnes for the word, as though men might neglect their fuch callings, and only labour for and follow the preaching and hea- ring or the word : The former pin ce, labour not for the meat e thai ^my£f^<^f.wchaueheardtobcbutacomparatiuefpccch, not forbidding all labour for the meatc that perilhethj but impor- ting that we Hi ould not fo much labour for that, as for the other thatabidcth to eternall life ? therefore as Salomon doth often Prou.rf. u. commend to euery man diligence in his calling,andcondemne i*-*?. i$. >
idlcnelfe, and floathfulnede 3 the one as the meanesof many **' l9*W benefits and bledingSjthe other as bringing pouerty like an arm- \ 1/^/i ed man on a fudden : fo the A port le commandeth labour , and Ecclef. 4. >'.
willerh that he that will not labour mould not eate, and pro-Ep^.4 -i*.
nouncethhimtobeworfe then an Infidell that prouideth not 2,^hefl,J,^°4 for his o vnehoufe, faying alfo , that hee hath denied the faith: ' l ' *' The Prophet alfo faith, not oncly that he that feareth the Lord pr.. g and waiketh in his wales is ble fled and pjall catey but hee alfo addetb that hefoallcate the labo.-r of his hands. As the Lord alfo appear- ed vnto O\iofes, and called him to be a deliuerer of hispeople, ashewas keepinghis father -in-Iawes Iheepe, fo did hee not the Iikcto(7/^»,ashewasthremingofcorne i were not Saul and u ' *ir# Dauid 'taken to be Kings of Ifrael , the one as hee was carefully x sam o feeking his Fathers AlTes, the other as he was diligently keeping pj&j 78.70. his Fathers (hcepe ? were not Elifia and Amos taken to bee Pro- 1 .King.r^.ip; phets, the one a- he was at plough with Oxen : the other as faee Amos'7'i4-i$ was among the Heardmen I did not the Angell of the Lord ap- pcare vnto the vSheepheards, as they were watching their Iheepe ^uc« 2« *• by night, and that with moft: ioyfull ncwes of thebirthofour Sauiour,3nd of the place where,and the maner how they fhould fmdehim?Inrght produce many other the like examples to (hew how che Lord hath graced diligence in the meanelr, cal- lings : butthefe are fufficient : Icrnoman therefore befo foolilh and fortifli , as in a pretended loue to the Word , to neglect his calling, and to runneonely after the hearing of the word. For certainely, this is not to loue the word but to hate it : If wee doe not the things required by the word ( whereof diligencein eue- ry lawfull calling is one) all ourhearing iliall not iuftifievsto loue the word. Let no man cauilljcV contend v\ith me, as charg- ing me to quench zeale, and to hinder mens forwardnes in hea- ring, I haue fpoken plentifully to thecontrary before , and I do u o w againeproteft, that I doe not any waics intend ; to quench
R 2 zeale
a44 Chap. 25. T)auids Lone
z:ale in any, but would gladly direct zeale in all, Iamfofarre
from quenching the zeale of any , that 1 v\i(h euery mans zeale
to be euery day more and more encreafed : euen euery fparke to
beacoale:euery coalctobeabrand : euery brand to be fuch a
Cant 8.7. fre> as much water may not b* able to quench, neither great floods
able to drsrvne. My meaning is only to rcproue the folly of fome
that all the weeke long doe nothing ( almoft) but go from place
to phce to hearethe word, neglecting their worke 6c calling, &
liuing of other men,contrary to the word : as alfo to teach men,
fo diligently to follow the word, as this their diligence may not
hinder but rather further them in their callings and caufetbem
to make more confeience of their calling according to the word
in that behalfe. This point is the more nccelfary becaufe it is
lamentable to fee how by this pretended zeale of thewordj the
word is tranfgrelfed.
I For firft of all by this meanes , men fo neglecting their cal-
Many ineon- lings do difable themfelues from maintaining themfelues and
uemences of t|:ie£r charges, as is fit they fhould be mainlined.
h°arineor" the Secondly, fuch Profclfours and Followers of the word , doe
word with runne into many mens debt and danger, borrowing here and
ncgleftof our rhere, and paying almoft no where, directly contrarie to the
fpeciallcai- vvorc] % that commandeth that wee owe nothing to any man
ing$' 2 but loue.
Rom & Thirdly-, hereby fuch are forced to coine many ftrange fhifb
'2 and interpretations of Scripture, for defence of themfelues, be-
ing charged therewith andreproued for ir. 4 Fourthly, they do much difgrace the Gofpell, and caufe ma-
ny to fpeake euillof it, and of all theprofelfoursthereof,as if all were alike , none betterthen other. \ Fiftly, they opprelle their ovvne hearts with many cares and
forrowes,and bring themfelues and theirs tomuchmiferie, and many times alfo to vfevnlawfull meanes for relieuing of them- felues. 6 Sixtly, they are burmenfome to other, and hinder them alfo
ofreliefe, and companion, that doe indeed needcit, and are
well worthy of it. j Scuenthly,itmaybeobferued, that fuch (for the mod part)
i.Tim. 3. 7. *re cu:r learning ( as the Apoftlefpeakcth of fome filly women ) and neuer attaine to the knowledge of the trut h : and therefore alfo
to be ofno Judgement, able to difcerne things that differ, and
theix
to Gods y^ord. Chap,?($, t j 5
their hearts not beinv (I ttbttfied with qr a .' , to be foonecanied </- nLji..
b out with diners And jlrarKje uotl,-if,e< . ...idas C'ilily fed Lced into 1Kb: I-..2,
erroura< any other. If therefore Brethren, there beany fuch in thisprefenraffen b y, I do earncftly in thefeare of Godexho.c them., to reformc this fault? as they clef ire toapproue rhcirlouc cowards the word. 1 hut; much redeclaration of our Joucto the word, by our w orkes agreable therevnto.
Chap. XXVI.
Containing brief ely two other demonftrations of our loue to the - ordy viz,: from our fuffenn^s for the word^nd from our mliingnejje and defreto dye.
TO proceede yet a little further, another teflimonie of our Another de- Lueto the v\ord 15, rhatwec be ready to Cutler any thing moi i;r cion fo> the word; any difgrace, anyreproch,any impnionmen:, ot °«" lou< xo any lulfe of goods, any mo'efiarion, any death for the words the JTE. . ^ iake,itneedeio require. Jrwe Ihnnke ar luchiurruings, ir wee f0l. lt< pull in our necks, and flinke the collar, then doe we bewray our feluesnorto be that good ground, that is commended in the parable oi rhe fecde,for hearing and vnderltand.'ngthe rt>*>d, ami bringing forth fruit, (ome e.n hundred, [ome fi\ne,jtmc thiUj Matt:i2,tft, foli . bur only to be xh&x. Jhnte 0 'fund which jinon he \reth 1 he word and with toy recetucth it, but rvh< n tribulation una per} 'edition arij ah becatijc 0] the word by and by he u off nded. Hoe thar loaC'h one inty rclv* v\iii not (licketoaduenturc any peril], and to fufTer muLhtiouble for him whom hee ioioueth. WJut made the 3. mighty men or DjuuI to bieake thorough the boail of ihe F ktliftims xhcrtby greatly to endangei their hues to fetch water from the Well of Bethlehem to fan's fie Da ids longing dciire lS:m. lf • in thar behalrc ? Euen the great and vnfeigned Toue that they j5j K,.
did beare vnto ~D*uii% laakpb thought le« uen ye ares feruice with an turd and churlifli mailer Lai. », to be hut little foi B - helt though he 'erued feaucn yeare^ behde for Leah ; and why ? bccaqfehclouedl^6<r/, Sheehem the fonne of H*m$r fo loucd Gen. 29. :o. T)y>* -h the daughter of Liakpb, thar when :hc brethren ot Dyt -h required himtobecircumcifcd if hee would hauethcii Sill- r, though to be circumcikdweic a uinggreeuoub-and painfull
R ; to
i 46 C h a p. i<5. 7);i///Vj Z*a*
to the flefii.yet it is faid that hee deferred not to doe the thing,
G<m 34. 19. Dccaufe he had delight in la+tkabs daughrer, and yet he was more honorable than all the houfe of his Father, Jonathan (o loucd Da- hid, that for his fake he was content to vndergoe the heauy dif-
iSam- o pleafure of his Father and Lord and King, King S a vl, and endured many reprochfuil and difgracefull fpceches for him, and greatly alfo endangered himfelire thereby. Hauethefefo greatly loued men ? How much more ought wee to loue the word, by the loue whereof w e mew our felues to loue God him-
iloh: \,i6. felfe,and to be loued of God, and whereby alfo wee are taughc how to loue men ? The Apoftle telleth vs that we ought fo to loue the brethren, as to lay downe our Hues for them : how much more ought we to loue the word to the laying downe of our liues for the fame; whereby the brethren and we are made brethren in Chrift : and whereby alfo that loue to the brethren is wrought in vs ? Wherefore is it that our very doggs will fuf- fervsto beat them, whereas they will be ready to fliein the face of a firanger, that (hall but hold vp a (ratfe againfl: them ? Is it not becaufe there is a kinde of loue in them towards vs ? Shall we then profure loue to the word, and yet not be content to be beaten by the word ? Then are we beaten by the word, when we are beaten for the w ord. I might produce many examples of fuch fufferings. The Prophets, Elijah , Elijha , Zschartah the fonne oflehoiadah, Ieremiah^ Daniel, and other, Shadrach, Me* JbacJ^y and Abednego. Our Szuiour himklfe, Stephen , and the Apoftles , oh how willingly, how chearcfully didthey fuffer for the word ? The like is to be faid of them whom we call Mar- tyrs of former ages, and of later times in other Countries, and in our owne land. Hereby this our Prophet teftified this his loue to the word, that all this while I haue fpoken of.
_„ , Princes fate downe and (bake arainft him , and yet this could
7 * not dnue him from meditation of the vord* ▼erf: <r The proud had him greatly in dertfion , jet he declined not frowu
Qods Law. verPtfi ^bt bands of the wicked robbed him, jet he for gat not the Law
ofGOD. verf: g The proud forged a Ije againfl him , jet he profejfrd that bit
"would keepe the precepts of the Lord with all his heart. *trf: I f.87. The proud digged pitts for him, and had almoft confttmed hitrUj jet hefirfooke not Gods comman^emenff.
7he
to Gods word. C h a f , 1 tf. * 47
7&* kicked wsiited for him to deftrcy him}yet he confidtredGods YCrf: ?y.
tefltmontcs.
The wicked laid a fare for him , j'ff hee erred not from Gods vcrHn©,
H* W4* fmallanddefjfifed,yet he did not ferret Gods precepts. verf: 141.
Trouble And angutfh had taken hold on htm, yet Cjods commande* vcrf: 143. mtnts were hit delight. Many were his persecutors And enemies, vcr£ 1 $7-
jet he declined not from Gods tefttmonies. ^ ^
Princes perfected him without a caufe, yet his heart flood in awe vcr ' l of Gods wordy fo that for all their perfccution hec durd doe no- thing againd it. How did Saul perfecute him I yet hee would x Sam. l4 - not oncly not lay violent hands himfelfc vpon him, but alfo re- &c. & %*. 1 \ drained them that would fo hauedone. When wicked, and &c,
bafe,and abiecf. Shtmei, with full mouth,and foule mouth,mo(t difloyally and wickedly reuiled,and curfed David $ as alfo mofl iSam. 16.5. villanoufly threw dones at him, how great was his patience* The like patience mud be in vs in like cafe, yea we muftfo pa- tiently beare fuch indignities, as that we blejfe them that enrfe vs, & do good to them that hate vs,& pray for them that dejpitefully vfe Matt: j.44. vst& perfecute vs. Are we not blejfed,are we not happy if we thnsfuf M*t: *,|0> llt \er for rghteoufnes ? Haue we any caufe to greiue,to murmur, to x €t* *' ,4' be difcontent ? None at all : but great caufe to reioyce & to be ex- ceeding glad) becaufe our reward u great in heauen'for jo menperfe* y^^. - . . cuted the Prophets (as we haue heard) which werebefore vs. But fomc may perhaps obiectthatinrefpeel ofourprefentpubJike peace this point h now needlelfe. Is it fo i Is there any godly man truly louing the word, that liueth altogether without pep- fecution ? Was there not at the GrftaCm to hate his brother Qcn. 4 ^g, ^£<r/,becaufctheworkesof Abel were good and rmowneeuill? 1Jchr3.11. Was there not an IJhmael in the houfe of Abraham to mccke Gen: 11.9. Jfaac, and to perfecute him as foone ( almod ) as he was borne ? 2™ 4' 19% Was there not an Efau in lfaacks houfe, fo to hate Iaakob,and to 4 & is'V threaten to kill him, that laahob was glad to fliethecounrry,and to be abfent from his Fathers houfe for many yeares ? To come to the houfe of laaksb, did not the greater part of his Sonnes hate their brother Iofeph for his ?ocdne(f<r, and for the words fak', r - -,• cuen becauiehe told their raulrs to tus Father, and by diuine m- flinft dreamed of his and their future (late? Did they not Co hatehim,thatrheywould haue killed him,andddindeed fell him to the Midiamcilh merchants? May notEliab the elded I,sam:I7,18t
B 4 brother
1^3 C b a p. 1 6. DJuiJs Lent
brother of Vdmd b ; faid to haue perfecuted David , when hee charged hiin v\ith pride, and o:herv\ile fliarplyrtb iked him, onely f n inquiring ( nor without diuine direction ) oiGvhah i In the Colledge ut Chi ills ownc Difcip!es,wasthererora /*- das for money co fell and betray his Lord and Mailer? But Vvhat though tor the prelenc we enioy alJ publike peace? Arc all here present fure they ihailneuertraueliin other Countries, v here to meete with perfecucion for thewod A'hich here they haue J earned i Befide> as Salomon faith more generally ( as be- EccI: ii. 2. fore wee heard ) who knoweth what emit fb all be vponthe earth ? fomay I lay in this particular, who knoweth \\ hat tryalls God may fend among vs here at home, for the generall contempt of the gofpell in this land ? In this refped:,is it not good tor vs to know before hand, this to be our dirie to the word to furfer for the word wherefoeuer we (hall be called therevnto ? Thejethmfs ban? I fpkfn vnto you (faith our Sauiou-ihauing before told his Iohri j.ii. Difcjpi.es whattbey mould luffer for hi ^ Names fake and for his word ) that yfe fhotdd not be offended ( or too much troubled ) tvheyi fab fuffrinvt ft/all come. And againe, Thefe things haue I Ion: 16.4, tola y oh , that when the time jh^U come yee #> \y remember that I toldyoti. The like he foretell to his Di'ciples when hee fenc Mar io 17 them out to preach, and tocaltout diuells,andtoworke other ^c. mir;?cies. Hucn fo, though now we be in peace, yet 1 tell you
be ore hand,\Amtrhingsmay comcyh irwhenthey (hall come, ye may be the leffe troubled, & by a chcarefull fuffring of them for the word, rhe better (tew your loue to the word. Li rhe .meane timc,becaufe eucn the be: t places where there is greatell pe ice, are ivr without fome emulation for the word ( as before we heard) »et men by (uch difgraccs & indignities as the rimes afford , fo aftnie themfelaes that when greater trouble lliall come, they be not to feeke. Let no man therefore rh.irloueth the word, think e muchro be difgraced and reproched or rebu- ked kuhatbebalfe, bv his Ma(ler,or by his fellow (eruanr, or by hi brother* or by his kinfmamo'- by his pretended friend. or by hK Landlord,orbyanyprophaneperfons,th:cmakeafcofTe of al! goodne'Te: for he thu cannot endure fuch things, how (hill h j endure &vnde- go greater ? Ye know how often Chrifi So ifiMji made qqeftion vf Titer's loue coords him after that once for feare of troible he had denied him : In like manner ma> r.'fj.e begreac quelhua Juiade of theloueoi Jbutfe coward* the word,
that
to Go J< nor*. C h « r • 1 12 149
tftttonccbaue bccrte a'^amcu-o faff rforft : add rryall
needfl cherc be of .uch rfo e w e tx 1 1 o'*<;h "urf .v.:dcd thai
they.Jouc the v\o,d ^vbar proftftaiifl :ocuer hey Ihail make.
When I fpcakeof I rfcrii T forthevv< .j,Ijv ancnor only for
the whole word, but alio foi an) pa' hereof*: for the lead
part thereof is worth) or oikr htfbrii , vca to blood it felfe^
euen ro lay downe our 1 ties fori : ) jikev\iie for >7 good
cau'c warrantable b;, the v\ord. NotAithlhndingGod miifl Notto rln?ft
goe before vs in liiefe things, and call vstdfijtfferingforit? we our fc lues imo
rnuil not mru(t our felucs into vmnecelfuie troubles : thw P> ker nouble foi
intirnarethbythis pa.enthdis (*/«*< A1 £*)ij»&kingof£bcpre- t,lK^0lci«
fent heauineire and mbuhr'on of them to wriom bee wrote:
Moreplainely alio afterward he h*gniferh the fafne /faying: It ' pa. ^
is better (if the will of God be ft) thvyecfuffer for weti-ddttrg th.vi
for euiH. doing.
As this reproueth the zcale of Tome in former times greater than their iudgmenr,that haue fcleeneiooea^tofufferj and haue refufedto lliift for chemfelue-, when the executioners mo- c _, , . , ued with their bounty towards them haue on ed them itbcrtfe r4- ,I# to efcape: (as of one Me las a Bithopofa little To vne called Rhiw^rtira • and of <9W^w,i\howas io fonvardto inrrcr Mar- Mt\: S(C\ C: tyrdomein hi ; vouch, that his Mo her was conftramedtohide <t/l.itJ.o.c..;.i. his clothes from him ) io efpecialiy it condemnerh rhe rnadneJ of the Pap fh , that v\ hen no other v\ill perfecure them, will whipp and tormentthcmfelues. Trnsis not to louefhe wcrd, but to hate their owne rle(j), contrary to the word and to na- Bph: ?.t?. ture it fe'fe 5 and luch bodily ex?rci(e profit *tb toothing. Thus muohrofdeclarfogouf ioue to the word by o.irfuffcing fofif. But what? haue I nor yet uni'hed all the frry'&Hs 3 ceftimonte?^ andeuidences of our ouc rorbeword, ycenuy in i^edtlr'nkc i< time for me to make an endjbrcaufcl haue beenc already lb large^and ra?diors ?
Bur gi'ie me . Jine F ptvf you re aide one mo e-and to pvc j^c \&fe. an end to rh -> b.-ro t handled; by tbar rh.t (hall ni rk : an end , 1 of
of v., all \'\y-..u is ihat ? Huenour wiflmgarid IdnVtng'defire oul' louc 1 1 to die, to b- llll >'uediantiuobcAithChrii't:as alfo whmrhc^1 day of on •! ifh and dill jn do- hone io be a gb.d:m:.--'v of", aseu 1 1 ->t c\ 0-^ fag, e (-j , rj :)ncj u cu ir we v>e. c 0f any u
dayin 1 lifebe ok. rhi.dc'ire Pav/ teftlflerh tria;t Kehad
iurc i^totfiim elf:, though tor the Ouich and for fhe f"--
theranoe
a 50 C h a p.atf. ' 2Xw/Vs Z##*
Phil therance of the members of the Church m toy and faith he fye*
' i/. '* wcre better for him to abide in rheflefi. Therefore alfo the nec- rer hee drew to the day of his faid death and diifolution , the more hec reioyced. For in the very next chapter of the fame Epiftle he faith : If I be off red vpon thefacrifice andferuice of your Phil: 1. 1 7. faith, lioj and reiojee with you all. Afterward alfo,when hee was at the very pittes brinke and at the mouth of the graue, he exul- tcth and triumpheth, as if he had already part all the pikes, were out of danger, and had wonne the field, and gotten the day, (as being allured that he (hould) and therefore he faith : / am now ready to be offer edy and the time of my departure is at hand '• for 2 tTiin: 4. 6.7 ? haue fought a good fight , / haue finifhed my courfe% I haue kept the 8. faith ; henceforth t here is laid vp for me a crowne of right confneffe* which the Lord the righteous Iudge Jhallgiue vnto me at that day, and not to me onely% but to them alfo which hue his appearing. B ehold here beloued, that he fpeaketh noronely of himfelfe,but alfo of all other that Joue the appearing of the Lordlcfus Chrifr. Verily he teacheth that all that loue the faid appearance , haue the fame allurance of the crowne of righteoufnes,and therefore the fame caufe alfo of reioycing. Is there not the fame condi- tion of all that loue the word I Vndoubtedly all that loue the Heb-i'.i4. wor<k haue by the word learned, that Chrifl hath oner come death for them , and him that had the power of death (that is thedeuill)and that euen through death it felfe • and therefore there is no caufe forthemtobe in any feare of death, but rarher to thinke long till it come. All they that by the word haue attained to the loue of the word, haue thereby alfo learned that Chrift by his faid death, hath vttcrly difarmed death, and taken away or pluckt out the ftinge thereof, and thereby difab'ed death from doing them any hurt,fo as they may infuk and triumph ouer death and the graue faying : O death where is thy ftwge, 6 graue where is thy vttlorie ; the ftinge of death is finne, and the flrength of h • A" finne is the Law ; but thanks be to God who hath gtuen vs vitlorit through Iefm Chrifl our Lord. All that loue the word haue lear- ned by the word , that here they haue but an earthly Taberna- cle, and that when the fame (hall be by death ditfblued, they A Car: <> 1. bane a building with God, an honfe not made with hands, eternall in the heauens : for which they grone earmflly % defiringto be clothed vpo with that their houfe which is from heauen. AHthat loue the word,
whiles they liuehere,cannot but be daily greiued & vexed (as we
haue
// Cods wtrj. C h * p. 2£ ^ 5 1
haue heard) partly with their own fins,& partly with the (ins of other, and therefore how can they butrhinkelongfordeath, whereby to be releafeJ from all fuch greefe and vexation ? All that loue the word, doe kno'A by the fame Word, thegraue to be but as a moft fv\ eet and comfortable bed, farre pa fling all the downc beds in the world, though neucrio richly adorned, and neuer fo Iweetly perfumed, wherein they (hall reft fo fweetcly, andft-epefofoundly, that they &all neuer bee difquieted with any vncomfortable andfearefull dreames, nen her euer awake- ned or broken of their fayd reft, vnrill the voice of thelaft trum- pet doe awaken them and raife them vp. Oh who that a long time had hai dly laboured,and could not finde any place where to reft a while without difturbance, would not wifhfor fuch a bed, and be glad thereof when it is offered vnto him? Now alas, w hat paines, w hat difreft, what trouble is comparable to the la- bor and paine of fin, the only imputation wherof made Chrift himfelfeGodandMan, and as man without all finne, tocom- plaincmoftheauily of the heauinelfeofhis Soulc,threc times to pray mod ear neftly to be freed from it, and afterward from the further fenfe and feeling of the wrath of his father for it, tofweat water and blood: and Jalt of all, moil bitterly and dolefully to ay Out, My God9 my God, why haft thoufnrfaken mee I All that louC the Word, know alfo bytbeWord, that the day of their death tfEcclcff.ii better then the day ofthe,r btrth-y All that loue the Word, know likewifeby the Word, that concerning their Soules, Death is but Gods mefTcnger to fetch the fame home to Godhimfelfe, and rohis euerlafting habitation, where are toys andpleafuresfer euermare. O h w hen y ee or any of you were childi en,put foorth from your parents to fchoole, and bov ded 1 o. or 3 o. miles off, how glad were you when one came for ) 0-1 to fetch you home atChnft-tideorEafterto you*- parent?, though you fared bet- ter abroad, then yee knew yeefliou Id doe at home : how much more willing then fhould ye be (iiby the loue of the word,yee know death to bee fuch a meilengcr of God to fetch y ou home vnto himfelfe out of this miserable and wretched world) how much more willing (I fay) fhould yee bee to goe from hence vnrohcauen, roGodhlnfelfe ? All that Jouethe word, haue likewife learned by the word, that all the glory and happinelfe ofthis w orld, is nothing to that of heauenahat howfoeuer their bodies heerc partly of their gwne nature^ and principally by fin
dwelling
3.J2 Chap. 16. DauiJs Lout
dwelling in them be vile and bafe, crrzie, fraileand weake, full of mar y infirmities, fubktfto many paines, difcafesandfick- nefle^ mortall, and cornjptib-e, and natural.., thatis, fuchas cannotliuewirhoutnaturallmeanes,asmeat, drinke, appareil, warmth, reft. lleepe,&c. yet for all that, after their appujnted timefor relt in the graue, they (hail bee rai fed vp in atari e more excellent (late and condition, namely, chat where it is fowen
i. Cor. J ? 4*. mirtaft-, t' • /bail be raifea vf immort all. where it is owe n in corruption, &c> it [hull be raifedm incorrupt ton : where it is fowen in dijbononr, it {bull be raifed in glorj : where it is fowen inweakpeffe, it pjall b'e raifed in power : where it is fowen anAturall body \ it fbaQ beeraifed afbiriiuad body : to liue and to continue onel) by verrueof the Spirit, and as the Spirits themf elucs, euen the bleiled A ngels do liue with- out treat, drinke, apparrell,&c. (as the which indeed they (hall not at all neede) yea, that at their faidrelurre&ion by bu mighty
Phil j. *!• pewtr 7thatis able to jubdtte all things vn'obtmjc/fe, they fhallbee made like to the glorious body or Chrifthimfelie, the glory wherof, notwithitanding,wasfuch only in the transfiguration vponthemoun*, that Peter, lames and John were fo rauiflicd therwith, that with onQ confenr they defired ([ill to abide there, and therefore with one mouihfaid, Mai1 er,u u goodforvstobe
Matth.17 4. heerejetvs build tkrreT'tbcrnaalcs, &c. Oh iweer, oh glorious, oh blelfed change, who would not defire it \ AJ that loue the Word cannot alio bur know that touching their foules, wheras heere their knowledge, ?nd loue, and all otherthings therein the image of God con!iileth,arc vnperfecl >in the life to come, andelpecially ar there urrection, Allimperfttlion fh.dlbee done
I.Cor.x j. 10. ^ay, #„({ ycefljall kxow perfeU/y a* we arc kn9wen^and being like vn- to Cbrift as well in our inw.ird as in our cutw.ird ntan^we fhall'ee him
1 Jon. 3.1. ^ iee ^ ffj yeefcene tn a./iju Gione at.d Maiefty, All that ioue the Word vnfaincdly , and aboue all th;ng> in the w orld and of the world, doeknov\ that death is not the corruption ordttti u di- on of nature (that is cither of the bod) otof iheiouk) but that whetbythc whole man fhalibercieaiedrromal! cuil,euenhom allhnhe (touching all guilt, dominion, (laine, blot and blcmifli thereof) and id body audfovfc befuly repaiiedandreflorcdto a farre more excellent I tat c and condition (euen alioge her im- i unable, vnchjneealile and hciucn'O hen euen Adam had in hisfiriiocri' n What i/. all I la) mcreiBrchrcnic v\ ere infinite to relate vnto/ouah the milerietof "ibisiue, fiom which by
death
to Gods word. Chap. id. iy±
death we are relcafed : aslikewife alltheblelTednelTc, whereof by death we are partakers. Ala^vveareallheere wanderingvp and do a ne in the v\ideand vallc deiart of the world, alwaics fubicft to infinite dangers, and yet in lefpeft of our future en- largement, ah\ aics in a mifcrable prifon,and in an vncomforta- ble dungeon, the beft of vs all heauy loaden with many bolts, clogs and burthens of finne, and daily accompanied with fuch ,
Rake-fhamesof this world (fuch as commonly common pri- fons are peftered withall, ro the further peruerting and corrup- ting one of another) as in refpect of w horn we may cry out, W# vnto vrthat dwell and haue any thing to doe with them. In refpec"fc of all which euils, and many other from which by death we arc difcharged, the day of death, is the day of our full redemption, and o^ our marriage, and the meanes whereby they whom it feizeth vpon, are pronounced blejfcd, u refling from all their la- boar /, and hauingt heir workjrs following them, andfo doe enter into ' * 2° their mtfttrsioyes, neuer to be defined thereof Thefe things bre- thren being thus, will any that loue the Word (as before Jhaue (hewed it to be worthy of loue) feare death that (hall put an end to all feare*, and put them in polfeffion of all happine(fe?nOjno: they will rather defire death, they will thinke long for death, they will be glad ofitwhenfoeuer it (hall come : They w'ill not fay w hen Death commeth, Art thou come fofoone? or Why art , thou come before thy time to torment vs? ('as the Diuels fayd to our Sauiour) but they will rather fay, oh Death art thou come?well- comefweet friend : 1 haue long expected thy comming : 1 had fet all things in order longiince : I haue beene long ready for thee (as it were ready booted and fpurred) to goe with thee: I haue much maruelled arthy long flay: and thereforetake me, take me, 1 befeech thee, without any further delay, and carry me to my long home, and to my defiredreft, and moftfweete happinelfe : euen tothebofome of my mod gracious father, from whom I haue beene fo longabfcnt* lam weary and too too weary of this my long pilgrimage : I haueneuerbeenc at home, when I haue becne at my earthly home: eueryplacc (c- ucn mine owne houfc) hath beene as a troublefome Inne,where for noyfe on euery lide, I could take no reft,, how glad therefore ami ofthycomming ? I haue long time thought euery day to befeucnyeeies till thou cameO. Thu ~ I fay, will ail they that loue the Word as Dat;tdloucd it, defnc death, and rdoiceu ith
great
254 Chap.i^. Vauids Loue
... great ioy when it commeth. And thus indeede did Danid re-
ioice v\ hen the dayes drew nigh that he (hould die,as appeareth by his cheerefullfpeechofhis death vnto hhfonn? Salomon : I goe the waj of all the earth : and by his excellent charge giuen alfb vnto Salomon for courage in the vvayes of God generally, and in thegouernmentofhis Kingdome particularly, as alfo foriuiticc againft loab and Shimei,znd for kindneife to the fonnes of TSar- Io J**5,I,^C' zillahThc like cheerfulnes was alfo in Iofiua when he was neere ' his end, as appeareth by his like xvordsjotke Elders,and Heads, and fudges, and other Officers of Ifrae I : when Mofes alfo was bid- D cut. 21.48. den by the Lord to goevpto mount Nebo^and die there, and he e gathered vnto his people, after that he (hould from thence behold the Land of Canaan,but not Cet one foot rhereinto,did he make any bones of the matter ? did he repine that hee might not with the other Ifraelites goe into thepromifed Land : didheegreeue that he muft diefo loone, being fo lufty as hee was, at the age of Deut.34.7. an hundred and twenty yeeres, not hauing either adimmeeye, or ycrfe x.&c. his naturall forge abated? Nothing fo, but he went vp to thefaid Mount, as cheerefully, as willingly , as ioyfuliy as any man would goe to a marriage- feaft. Let all therefore thathaue the like loue of the Word doe the like : yea, certainely,all fuch will doethelike. They that feare death, they that are loth and vn- willing to die, haue not attained to that loue of the Word, that here Banid makes protestation of: If they had,then would they earneftly defire the perfection of that that is begunnein them, and the full accompliflimenrof allthefweete promifes of the word, whereof heere in this life they haue onely tailed andre- ceiuedbutthe firfb fruits. , But it may bee obieded that Henehjah no doubt loued the J\ °a jiJ1011 word, and that full dearely,and yet being ficke vnto death fo (icke former defre that he could not by ftrength of nature recouer, or by the Art of of death. man be cured, and being told from the L ord,that he (hould dy, and admoniOied therefore to prepare himfelfe for death,and to put his houfe in order, that is, to difpofe of hisedate, he was Ifa.38.Lft. much perplexed therewith, andfo farre from beingglad and willing thereto, thathemoft earneftly prayed againlrir, yea,e- uen with teares: yea,this our Prophet thathcere makcth (o great protection of his loue to the word, hadpraicd before againft Pfal.i 19.17. death, and for life, faying : D e ale bountifully vnto thy feruant that 1 may line andkeepe thy Word '. Generally alfo all men doe natu- rally
to Gods word* Chap. 2(5. 25$
rally fcare death, neither is Lucre any fo godly that hath liucd fo long, but that he would liuc longer.
To thefc 1 anfwer : Firfl concerning £/Vc<?£w/?,that he defircd Anfwer. nor life limply for lifesfake, or that hce might dill enioy his i<ingdome: but firft of all, in refpect of Gods glory : for he was then in the height and top of his glory. God had a little before, at the prayers of Hezekjab and the Prophet Ifiuab> by an Angell LKing.1^.3 j. deflroyed an hundred foure (core and fiuc thoufand of the campcoftheAiryriansjtharhadinuadedtheKingdomeofi^- 2.%King.i8.i$. vtty&3 and the GeneraJl of which army Rabjhckab had mod highly blafpemed the God of lfrael,the Lord of Hods. By that meanes alfo God had magnified Hez,ekjab in the light of all na- tions, fo that many brought gifts vnto the L ord to Ierufalem,& 2.Chro.3 *-23 prefents to He&ckiah. Now lead by the fudden death of Hez.c- ki*b& his fhort enioying of the forefaid peace and honor, the wicked in his owne Dominion and in other Countries, (liould by triumphing ouerthem blafphcme the Lord, therefore hee doth the more carneftly pi ay for his recouery and the continu- ance of his life.
Secondly, Hezckiab fopraied, becaufe as then hee had no itluetofucceedehim in the Kingdome:for/fe^W?liued after this ficknelle, by the fpeciall promife of God, fifteene yeercs, ifi.jS.f. and his fonne Mantjfeb Was but twelue yecre olde when hee be- i.Chro.3 J,l2 ganne to raigne, fo that the former fickne(TeofH<r^<?^^, was about foure yeeres before the birth of the laid Manafth. It being therefore in thofe daies a fpeciall bleiTing for any, especially for Princes, to hauc children, anda fpeciall judgement for any, e- fpecially for the Kings of Iuda,todie childleffe(in w hich refpeel: Icboiaktmy otherwife called hcomah and Comab, is commanded icr xl <;0i to be written a man childlelfe) therefore did He^ek^b praiethe more earneftly for recouery of health,& for life to be prolonged, that he might haue one of his own loines to fit vpon his Throne afterward. Thus alfo hce praied, the rather for the good of his Kingdome:yea, for the performance of Gods promife to DauM, 2$ami . , a# that he (liould not wantoneofhisfcedetoiit vpon his Throne for euer.
Concerning our Prophets prayer before mentioned, it was not fimply for life, but for life to kcepe Gods commandements: not that he might liue,but that he might liue to keep God word: ic is one thiDg to liue, and anotherthing to liue to keepcGods
word.*
a \6 C h a p .a 6 . * Davids Loue
word : therefore the Tranflation of Tremellim doth beter ex- plaine and cleare the place : for he tranfbteth it not with And in it, that I may hue and keepe thy Word : but thus, That while I hue I may keepe thj Word : fo that the cheefe petition of the Prophet was, that all his life time he might keepe the word of God. B uc this obie&ion may bee yet fortified by other places, where the Prophat plead eth very earnestly for life^eca/ife that in deathi here Pfa.6. f.&88. ^ nQ rcmembrance of God, nopraifingof him. I anfwer, thatthis
Ik\s jg*"-,7,argueth the Prophet to haue altogether refpefted the glory of God more then his life. Forhis meaning was, notthatthere is no remembrance of God at all in death, but that there was no fuch remembrance there in body, and with the mouth;as is he;c in this life,whcre by our praiiing of God and other good works performed in our bodies, and v\ith rhe members of our bodies, we prouoke other that heareorfeethefame, in like manner to praife and toglorifie God with vs. This is manifed by another Pfalj©.?. place, where ipeaking to the fame purpolc he faith, (hall the dud praife thee ? fhall it declare thy truth ? In which places by the woxddetft, itiseuidentthathee fpeake:hof man, inrefpeft of that part thatis madeof dufrand returned againe vnto dud. Gcn.j.19. Yhe phrafes alfo in two of the former places, of them that goe Ecclef. ix.7. downe intofdenee^and of going dovrne into the pit }noi agreeing to the Pfal.1if.17. ibulethatgoethvpwardtoGodrharg'aueit, doelhew thefayd Ifa.38.18. places to bee meant of the body. The fame likewifcappearerh fccdcUi.7. by the words, <&-*/£ and the^r,™* : forneithcr doth death feize vponourfoules,neitherdoeourfoulesgoetothegraue: death is onely of the body, by the feparation of the foule from ir : and the graue is the receptacle of the body, not of the foule : there- fore the Prophet being defirous toglorifie God as long ashec might in both (in foule and in body) doth the more plead for continuance heere his appointed time.
Moreouer, no maruell though in thofe daies holy men were more defirous to liuc heere the longer, toglorifie God in foule and in body, and thereby to prouoke others the more toglori- fie him, fith they knew that their bodies fbould red many hun- dred yeeres more then ours inthe graue, doing nothing to the prouoking of other to the praife of God : for wee lhall red but a while, euentwo or three houres (as it were) in companion of that, that their bodies haue reded already. Lad of all, concer- ning both Hczckwb and £>*W, they were both publikc and c-
minenc
td Qdis wort* C m a p . 2 6. a \ j
mincnt perfons, in highcd place and dignity vpon the earth; in which refpecl their Hues might bee the more bencficiall to the Church of God , and their death not without great danger thereunto. As therefore 7^/ faid of hirnfelfe, thatinrefpectoi: Plul. x.tj. himfelfe itwasfaire better for him to bee dilfoluedandtobee wirhChrid : butncueuhelefre to abide in the rlefli, was more needefull for the Church, for the furtherance and ioy of the faith thereof: So did Hezjekjah and Datiid, and fo may all Ma- gnates and Minivers pray the rather for life, in behalfeof the good they may doe vnto othcr,efpecia]Iy when they fee or feare their fuccelfours will not haue due regard of Gods glory.
Touching the generall or naturail feare of death in all men, I grant it to be true, through the corruption that remaineth in all, yet it mull be laboured to bee ouercome by grace : none can o- ucrcome it:but they that loue the word : the more any man lo- ueth the word, the more they haue ouercome it : therfore,as be • fore we heard Mrfes to be willing to go vp to Mount Nebo to dy there,fohow willingly doemany louers of the word embrace death in thefe daies I yea, how ioy fully did the Martyrs in Qu. Maries di'iQs & in other timesforthe loueof the word fubmic themfclues to mod cruell death I Asinallages,allthatIoucthc T }^\ • word mud willingly fubmit themfelues to death, fo cfpecially rhefcdaici & mud al fuch fo do in thefe daies & in future ages,therby the bet- in the future tcr to declare their loue to the word : yea, they mutt alfo the ages rmift e- more abound in all good works:whyfo > not only becaufe they V^v b* haue a more excellent Word then was in former times before ™ in* Chrid,by the more plentifullfaluation therein broughtvnto vs, —. teaching vs ( like little children, mod eafily & familiarly) to re- nounce all vngodlines & worldly luds, and to Hue foberly and godly & righteouily inthisprefent worldrbut alfo becaufeour rcwardris farreneerer ( I mcancthe reward of our bodies) then ww the reward of holy and iud men in thetime of the law: ye*, . then alfo'of the Apoflle, and other the godly liuing in their times and long after them, yet alfo long before vs. How is this? becaufe their bodie^ haue flept all this while inthegrau^, fome two, or three, or fourcthoufandy cares , and fome many hun- dred yeeresaboue a thoufand , andfomeathoufand, ormany hundred yccres before we were borne : and yet fliall not berai- fed in immortalitic & glory any fooner then our bodies: where- as our bodies (as I briefly faid a little before) (h all lie but awhile
S in
258 Chap. 26. Daniels Lout
in refpecl of theirs inthegraue,beforethey (hallbe changed and madeliketothegloriousDodyofChrift Iefus. Oh let this bee well obferued, for it \% worthy of all good confideration: he that felleth any commoditie will the more willingly parr fromir,not only thefurcr, but alfo the foonerreturneheemaketh thereof, and the quicker payment he fhall haue foi it : who alfo will not labour the more hardly and take the greater paines, and doe his worke euery way the better and the more accurately, the fooner heflfSllhauehis pay? did therefore Abraham , Ifaake, Iaakpb9 Mofes% and all the righteous in their times , as alfo the ApolUes, and all the godly long ago,fo abound in goodnelfe,and in their bodies as well as in their foules glorineGod, in hope that at the laft their bodies fliould be glorified as well as their fouies , and did they in the fame hope , willingly and cheerefully die, and giue vp their Ghofts, though they*could not bee ignorant that allother things mud firft be fulfilled) and that it would bethou- fands of y ceres, or hundreds ofyeeres , ere they (liould haue re- turne( as it were ) and full poiteflion of that reward that was promifed, and that they expected? oh then how willing and de- lirous (liould it make vs to die, and what life (liould it put into vs,forprouoking, quickening, and whetting vs to all good workes, when we know our reward (hall bee beftowed on vs fo foone ? The former w ere ( asitwere).fetto worke in Gods vine- yard^ earely in the morning, at funnerifing, or about thethird howeroftheday &c. but*we are as the Labourers that come to worke at the eleuenth hower : and therefore within an houre af- ter (as it were) that we were fet a work, we (hall haue our reward and pay. 1 beleech you, I befeech you let this bee as a cuppe of excellent wine to refrefh and reuiue/our fpirits, that we may la- bour the more plentifully and painef ully in the workes of God : yea that we may be the more armed againft the feare of death, . and made the more willing, and cheerefuIJ,andioyfulI , when- foeuer the day thereof dial I come: For why Beloued ? wee (hall lie dow ne but a while to fleepc-, and be prcfently aw akened, and a^ well refrefhed by that little (leepe, and rife with as glorious bodies, as they that beganne to worke > and went to bed many thoufand yeeres before vs.
All before fpoken of defire to die, and of ioy to die when death fhall comemuftbevnderffoodof the day of death fet & lob. 7. u appointed by God himfelfe. For is there not ( faith lob ) an ap- pointed
to Gods 'word. C h'a p . 25. * 5 P
pointed time foi *nan vpon earth ? verily, there is an appointed time ; and a day ana in houre, which neither can be (hortened (butonIyinthcopiDioi*ofman) norprolonged. Asthetime cf theclockes going is appowed by the Clocke-keeper,fo is the time of a manncs going here vpo* earth appointed by the Lord inheauen. Astheclocke can no lor^er goe then the time ap- pointed by the Clocke-keeper , neither can (lay or ceafe before the faid time be expired, fo is it with the life of 1 a-ui in refpeel of God. This rime appointed mud man only defire : till the faid time come, hee mud beecontentto liue here without murmur- ing, and labouring what heccantoglorifie God in this life. Alllob. 14 14. the dates of my appointed time ( faith lob alio ) wiH Iwaitc ttllmy change come. As lob waited , fo mull all other. As an Appren- tife, bound for feuen, eight, or tenney cares, may thinke long and v\illthinke Jong (except he be of a feruile nature as well as ofaferuile condition for the prefent ) till the time of his free- dome come, and yet ought to bee content till it doe come; fo mutt it bee with vs w hiles wee liue in this w orld. Wee may and mud thinke long till the day of our dilfolution and departure from hence doe come, v\ hen wee lhall be made perfectly Free- men of heauen. Notwithftandinginthe meane while wee mutt be patient, and waite all the daies of our apprentifhood, and ap« pointed time of our feruice here, till our change do come., w hen wefhall be tranflated from this vale of manifold miferiestothe kingdome of vnfpeakeable glorie.
Lad of all touching this point of our defire of death , let no man take exception againd me, for fctting this cuidence of our loue to the Word in this lad place, as feeming rather to bee an inward triall to our owne felues of our faid loue , then an out- ward demondration thereof vnto other. For as 1 am not very curious oforder in otherthing , {o I did of purpofereferue this place for this triall, not onely becaufe our vvillingnelTetodie, and our defire of dying may be declared and m ud be declared toother, by our out ward patience and chearefulncs in ourfick- neflfe, to death, and in ou: death it felfc, but alfo becaufe(as I faid before ) our death it felfe and our chccrefulnelfe in dying, ofalltriallsofourlouetothewordisintimethe lad, and rhac whereby the truth of all the former fhall bee the better roani- feded.
Now all that 1 haue faid of thefe notes, whereby we arc to try
S 2 and
26q C u a t . 17. Daniels Leue
and to mew our loue to the word is not to be ° taken, as though they mull be in pefedion in vs, and that *cnerwife wee loue not the word at all : No : it is fufficient if tncv be in truth : our loue here to God, to his Word, to hi'^dren and all other graces of God in vs, are but in part ? ^f are but the firft fruites of the Spirit : and therefore it i.^ough if in like manner thetnallsof our loue to the Wo™ be in truth, not in mew only ,fo that there be a fenfe and feeing of our defects therein^ and a daily Qriuicg to grow to perfection.
Chap. XXVII.
Containing the impediments ofonr hue to the Word? as alfo foer** ingin part how wee may be per [waded to loue the Word at it Ofight to be lotted.
The Impedi- TTAuing hitherto fBeloued) (hewed the reafons why we
JlX
mentsofour JL Aought tolouethe Word, as alfohowwearetotrieourfaid loue to the joue . jt r2mainerh now before we end this difcourfe,that I fhew vnto you both what be the impediments of our faid loue, and how alfo our hearts may be perfwaded , fo to loue the Word as we haue heard it ought to be loued. The impediments of our loue, and the reafons why mod loue not the word, and none fo well as they ought, I will briefly propound, without all fuch amplifications as before I haue vfed , the rather becaufe of my former prolixity. Thefirftim- The firft impediment and reafon why moft yea all indeed na- pedimcm of turaily louenot the word, neither dellre it, neither feelc thofc loue to the things before fpoken of, is becaufe they are dead men : dead I wo^d. Dead- fay fpiritually, touching fpirituall life, touching the life of God. E 1 " They are dead'mfinnes and trefpafles : They are dead whiles they are
aliue y as Paul [peaketh to Ttmothy of certaine Widdowes, that I.Tim. 5. 6. UHe dm pie afar e. As therefore in this refpeel: they neither know nor loue God himfelfe,fo how can they loue his word ? Cer- tainly they that know not Godj, neither care forhim,nor for his word 5 and therefore /^ioynerh them together : foripeaking ofwicked men fuch as were fo dead as before I haue iaid,hee Xob.2l.14jl 5. faith,T&<7 fy Vflf0 Cod depart from vs , we defire not the knowledge
tfthj waits, ( rcucajed in thy word ) who is the dwghtic that iree
fittddt
to Gods word. Chap. irS. rCv
pjouldferue him &c. And indeedc it cannot bee otha wife , for
how can men that are dead, loue or defire anything ? I;i\noc
pofTiblc: Asitisthuswiththe wicked,and with all t hat are aito-
gcther dead in their finnes,ncuerhauing any whit of the fpiritu-
aJJ life ofGod,foalfo is it in part with them whom God hath
quickened together with Chnft : For there i:> none fo altogether
quickened (as before we haue heard ) but that there rcma-neth
and will remaine, w hiles he brcatheth on the earth, fome dregs
of the formernaturall deadneffc : No man is here fo quickened,
but that he may mil pr3y with this our Prophet, quicken meeac- p'a*,l,.*« 4f
cerdingto thy word -.quicker, mee intbj way : No man is here fo 7'*7
quickened, but that he may crie out, O wretched man that I am, Rom.7. 24.
who Jh all dchuer me from the bodie oj^frjkdeath. In refpeft of this
death mil remaining in the bed that doe mofl loue the word,
they come (hort of that loue of the Wcrd that ought to bee in
them. Thus much of the firil impediment of our Joue to the
word.
The fecond impediment of the faid loue to the word is, for The z. imre- that in the beft that are ( euen after their effeft uali calling ) 1 here j"ment °j °"t remaineth great ignorance of the worth , and of thencce/Tiry cf ^^ j the word: For all kno vledgehcrcofGod,of his word, and of rancc, allgoodne(re,isbutinpart. In refpecl therefore of this igno- rance the be(f that arecannot fo !oue and defire the word as they ought to doe :kno.\ledgemu(l alwaies goe before loue : No man can loue that at all w hereof he hath no know ledge at al j;by fight, by hearing, by feeling, by tailing, or fome other way. As our Sauiourfaith to the woman of Samaria , If thou kpeweft the *°h- 4- l s« 01ft ofCjod, and who it is that faith vnto theey Giue me to drinke, thou wouldefl haue asked of him, and he would haue amen thee limnn wa- ter : fo m3y I fay touching the word. If we knew the price > 1 he worth, the vertue, and the excellency of it, and alio how need- full it is for v$j we w ould then loue it, defire it, and regard it ac- cordingly, as it ought : he that knowcth not one m?nto b : bet- ter in himfelfc, or more friendly to him then another, cannot loue him any better. He that know e:h not a peai le or precious The third rm- ftone, to be better then a common (lone cannot loue it any bet- PrdifWri" ot
ter :fo is it touching rhe word. Thus much of the fecond irape- f'l,rlol,cto j- , , o , . I the word, our
dimcntohncloueto the word. „ot helect.m-
The third is our infldelitie and vnbeleifc, thataLhoughwee rhetfet !m- know or may know the worth, and vertue, and excellency of <-"'nhrcof,
S 3 the
26z C h a p . 2 J* Dauids Lone
the word,y et we beleeue not the truth thereof. We doe not be-. Jeeue the word to be fo precious, fo erTe&uaIJ;fb excellent as be- fore we heard it to be : can a man loue any thing though neuer fo highly commended, if hee beleeue not the commendations thereof to be true I fuch loue hath not heene heard of : where- fore did not, neither yet doe the Iewes loue our Lordlefus ChritiSastheonely fonneof God, and astheMeffiasandSa- uiour of the world ? Euen becaufe they beleeue not the com- mendations of him to be true : Hee that neuer fo often heareth this or that vertue to be in this or that hearbe or medicine ? and yet will not beleeue the faid commendation to be true, cannot fo loue and fet by the faid hearbe or medicine as he ought to do : The fame is to be faid of thflouc of men to the word .Where- lob, n. ij. fore did thofe wicked men in lobs time fo reiecl Godandhis word, as before we heard \ becaufe they beleeued not, they (hould haue any profit if they fhould pray vnto him : The like vnbeleeuingand wicked men were in the daies of A4alachie\ what had almoft brought our Prophet into the fame fooles pa- Mallac x u v2L^e & m*de him to think he had c/enfed hi* heart in vaine&c f ' nothing more then this 3 that hee beganne to doubt of the for- mer commendation of the word, as hauing obferued the vn- godly to profper in the world, and to encreafe in riches but him- Pfal. 7$. i2, felfe C and otberthe like louers of Gods word ) to be p/a^ed all >5> M' the dajfong, and to bee chaftened euery morning. Is it any maruell rhen, though other through the like vnbeliefe and doubt , doe not loue the word as they ought to doe ? Although this doeap- peare specially by not beleeuing the reward of this life , yet it is alfo true of in fidelity and vnbeleife touching the commendati- ons of the word for the life to come. For if men were indeede perfwaded that the word of God were the onely power of God vnto faluation, and that none could befaued euerlailingly with- out the knowledge, loue, and obferuation thereof 3 but mull certainely be condemned, then doubtleiTe they would loue it more then they doe: but becaufe they beleeuenot the faid com- dimentofour niendation, therefore it is that they loue it not, but hate and loue to the contcmne it : This (hall fuffice of the third impediment of our word , the loue to the word,
contrariety The fourth is the Antipathy and contrariety betwixt our na- „!!,71Xt*°!iL turc and the word: how therefore can there be on our parr an af- word. feclion towards the word? Can one contrary loue andhkean
other?
TO Gods word. Chap. % j. 263
Other $ whatfellowfiip hath right eofifnejfe with vnrightconfnejfc, *. Cor. 6. 14. And what communion hath light with darkeneffe ? w hat is the rcafon thatfome cannot by any meanescatc checfe, and fome other Jrinde of meate ? yea that they cannot endure the light of them? A fecret Antipathiein nature, without any known reafon there- of: yea the faid Antipathic it khz not appearing but only by the former crfecT. May we then thinke k flrange, that the contrari- ety betwixt our nature and the word, being fo apparent,we haue no better loue vnto the word? So much for the fourth impedi- ment of ourloue to the word. AT?'
Fiftly, after regeneration, and the fpirituall life of God reco- jjjjj^ of our ueredjthercremainethinthebeftthatare^afpiritualliickneire, [ouc to thc akindeofiingring fpirituall feuer or ague : As they therefore word, fpiri- that are ficke cannot fauour and relilh euen the molt wholfome mal1 foknes meatesanddrinkes : yea euen fuch as before were very pleaGng lfUllcbcit? and delightfome vnto them,when any fickneire doth but begin, areprefentlyloathfofneasfeeming bitter and altogether vnfa- uorie : foisittouching the word, in refpecft of the iickenetfeof iinne remaining in all men. but of this (ickenelfe hauing fpoken much more before I lliall not neede to fpeake any more ac this prefent. T, , ,
Si f 1 1 r • " I I • <* • f 1 * "^ o. imp?--
lxtly, the loue and iatiety or other tnings as or riches, plea- <jimenr. The
fures, honours, and the like doth greatly hinder our loue to the loue to the word. This isfignifiedbythe thornie ground intheGofpell : vvorld. For thornes arc interpreted by our Sauiour himfelfe to bee the cares of thu world, andth e deceit j "nine ffe of riches , and tufts of other Marc- 4- 19* things, which doe choake the word : therefore the ApotUe/f/wex- I#l0"' z'1*' horteth vs not to lone the world, nor the things that Are in the world becaufetfany man I one the world ^ the lone of the Father Is not in him: If fuch an one loue not God , can he loue the word ? hee cannot. Forthis our Prophet had praid before, Incline mine heart vnto p^ ^
thy tefttmonies : what more ? and not vnto couct oisfnefte. Tame a- y*%
way mine etes that they behold not vanity. So hec note:h , that if cither the heart be fet vponcouetoulhelle and riches, oaheeies be towards vanitie, then the heart cannot bee afFectedvsnhthc word. What is the reafon that children many rimes beingcal- Icdinto dinner cannot eare of very good anddaintie meate, though neuerfoexquilitely prepared and drelfcd for them? be- caufethey haue beene at the Apple-tree,or Peare-tree,or Plum- tree; and haue filled their bellies v\ith raw and vnwholcfomc
S 4 fruitc.
z<54 C h a f ; 1 7 . AmUs Lout
fruit. So when men are full of the raw and vn.\holefom£ fruit* of riches, of honors, of pleafures, of other things in this world, iiiirany maruell though they haue noftomackejnoappctiteto the dainties of the word, how artificially foeuer prepared, but do (It looking onely on them,or at lead but pingling here a litle, and there a little, (as before I faid) more to fatifrie them that call them thither ( I meane the law of man, and fuchinferiour offi- cers as by man are appointed to looke to fuch things ) than to docthemfelucs and their foulcs5any good to eternall life?
As alfo a man or woman maried together , if after mariage, they fall to like fome other better than each other, cannot loue cne another as they ought to doe: fo our hearts bewitched with the loue oforher things, cannot pollibly loue the word as they ought to doc. Where alfo there are great riches, there is pride, and the minde ( for the mod part ) is puft vp ; therefore a.Tim: 6.17. the Apoftle commandeth Timotbie to charge them that were rich in this world not to be high-minded* Is it any maruell ihen though fuch comming to the word do goe away empty > Fcrhathnot Luc- mj. c^e Virgin Mary , fung and faid, He hath filed the hungry with
good things, but the rich he hath Jent empty away t The7.impc- Seventhly Pride, and an opinion of fatiety and fullneffe : a drmemofour meere conceit of knowledge,andgodline(Teinough)is a very laucrothe great impediment of our loue to the word : The foil fouls lox-
7vri\'*&?ov thelh nn **7 combe' This the APortle obicdeth to the Corin- Gondeitofour thians,as onecaufe why they did the leffe regard his minifhie; o.wnc fa.lncs. Now yce are fnll\ now je are richyand haue reigned at Kings with' Pio:i7.7. out vf &c : ib he iniinuateth that they had bura vaineconceit 1 Cor: 4. S. 0f thcmfclues, and that indeed it was nothing io with them as
they imagined. -SotheChurch.of Laodicea boa(ted, that they Rcucl: 3 1 7. were increafed with goods, and hadneede of nothing Qjrc ; and yet
they were wretched, and mifer able, and poor e, and bJindcand naked.
Pf.il - - 9 Therefore the Lord promifeth to teach iht humbie his way err : thereby teaching that fuch onely were capable of his vs ord : ac- cording wherevntOjOur Saufdur feeing the Pharifes to be proud in their oaiic conceits, tcilcth them that the whole neede not the Matt-3 mix ^hyfician but the fickey 2nd that he came net to call the right co-is but The 8. impc- fjnr.crs to repentance,
dimencof the tightly, persecution and hard dealingwith tlicm that loue louc ,°! t,K and profclTe the word, is a great caufe why many Joue not the 7»iiQn word; or fall from the loue thercoK This indeed is a confe-
rment
ttGodsvptrd. Chap, 77. 20 j
quentof the fixth, viz : of our too great loue to the world. For whatmaketh vs flirinke at the hard dealing of the world with the louers of the word, but becaufc we our ielucs do too much loue the world, and are loath to loofc the world : but rather than we will loofe the world, we will Ioofe the word, and fo alio ourownefoules. Notwithstanding ourSauiourhimfelfe hath diltinguiftied this from that : for thofe in whomthe cares of this v* orld,the deceitfullnes of riches,and other lufts do choake the word,hecomparerh to thornie ground •, but them that ha- uing greedily andioyfully receiued the word, are afterward of- fended tind fall away , when afjiitlhn or perfection arifeth frr the ^J* i'l^.&C' words fakf, hee comparerh to frwie ground -. our Sauioar there- fore hauing dilringuidied thefe two, I may alfo do the like. Vn- der perfecution notwith (landing , I meanc not onely trouble for the words fake, but alfo any trouble and aduer(itic5 euen immediatly comming from theprouidence of God , no hand of man interpofed therein 3 at leail of malice again ll the word. In which refped Agetpt&f&hyGui+met neither poHenienorri- ches > but feed me with foode come nier.ty left I bt full and/ieny the ?, Pro?: 3. 9. and fay who is the Lord f and leaf} I be poore and fteale , and t+k$ the mm: of my God in vaine, We fee therefore that a> well wanr, as plenty 5 as well any common aduer(itie,as prolperitie may abate our loue to the word, and make vs to do contrary there- vnto. 1 might adde fome other reifons why menlouenotthc word, or why they fall from the loue thereof, but thefe ihall • fuffice.
Now it followeth to (hew you how wemay preferue,n'ouriiii, How we may and increafe the loue of the wordier v*. Touching this, let vs §et»prefcrqe
fir ft of all beware of the former impediments, and (>.s it were) anJincrcalc , . r r • 1 1 a 1 r n 1 • 0LU' Iouc to
quencn-coales or our laid ioue. And hrlt let vs examine our ri,c W0Vi\ . tj-c
feiues in what (late we be, whether quickned by gracc,or frill firftraeai
dead in our finncs. If we be not at al! quickned by g.ace,but do ')Cins "> be,
remaine Hill dead incur linnc?,thetirtl meail*stOgecthelouclV3re °. w
* * to* met* i,-re
of the word is to get out of this milerable (late j and to get the j.nv-:5 0V0u; life of God in rs : \\ Ithout which (as we heard) we can neither foot : ^nJ thac loue the word, nor any other thing worthy of our loue. This BMw labour we cannot doe without the word ic felfe : neither can wee vfe ^ c r5v'^ , the word to free vs from the death of finite , except God doe 0; (asitwereaga!nflthehaire)drawvstherevnto, and then alfo quicken vs thereby. Feeling the lift of God to be in vs , and
yet
266
i. To labour againft igno- rance.
Mate. 8. 14.
Againf*
infidchtic.
i
Mare ^ 9. 14 i
Luc: 17. J. Iude zo.
4. Torccon* cilc our na- ture to the na- ture of the Word.
C h a p*. if* DauiJs tdtfe
yccthe fame to be weake,letvs Ldiour by all the meanes v\her- by the fame was begun, and by ail other, to haue it daily increafed.
Afterward alio, becaufethecye-fightofourmindeisat the firft, (yea alwaies, whiles wee Hue in this earthly Tabernacle ) very dimme( our vnderftanding being butinpartinlightned ) s the eyes of him were that had beene blinde, when Chnft ad begun to open them, fo that he faid I fee men walking Uke trees > let vs labour for increafe of the faid knowledge by all fuch meanes as God hath appointed in that behalfe : the ncceflitie whereof wee fhall heare more at large afterward. The more that the life of God, and this light of heauen is in vs , the more lliall we loue the word, as the meanes both of the one , and alfo of theother,as hath been before fhewed.
The greater enemie alfo that before we haue heard, infide- litie andvnbeleifetobevutotheloueofthe word, the more let vs ftriue to hauc our hearts purged thereof, and enriched with a true and liuely faith. The more wee beleeue what the word teachetfe* concerning our miferable (late by nature, and what God hatrf already done for vs, both in oureternall ele&ion,and alfo in giuing his Sonne in thefullneireof time for our redemp- tion, and what the faid Sonne of God hath done in the faid worke of our redemption, as alfo what God hathpromifed to doe for the time to come ; the more ( I fay ) wee beleeue thefe, and other the like things in the word, the more we cannot but thereby be prouoked to loue the faid word. B elides therefore, the hearing and reading of the word , and the vfe of the Sacra- ments before mentioned , fpecially ordained for the Itrengrh- ning and increaiing of faith, let vs continually and earnestly pray with the poore man, Lord I beleeue, helpe xny vnbelccfe, and with the Difciples, Lord increafe our faith: yea let vs by all other meanes endeuour to edifie (or build vp) onr felnes m our moH holy faith.
The greater alfo we know and daily feele the antipathic and
contrarietie of our nature and the word to be, the mote let vs
labour to reconcile them $ not to bring the word in fubieftion
to our nature, but to make our nature to (loopevnto, and to
yceld in all things vnto the word, giuing the word leaue to
raigne and rule ouer the fame, that (owe may raigne and rule
in the kingdoms gf God with Iefus Chrifr. For if wc be here by
the
to Gtds wcrd. C h a p. 17. z6j
the word enrolled into the kingdome of grace, we are f ure here- after to haue our freedom c, and to be free Denifons and inhe- ritors of the kingdome of glory.
The more likewifc that v\ e feelc the ficknes of finne, to put ?. To be cu- our mouth out of tafte of the word, oh let vs endeuour the foo- rc<* of tnc ^ck- ncrtofeekcout forremedie thereof: as foone as wcefeeleornc c'
feare any ficknelfe of bodie, to be comming and growing vpon vs, either by our diftaftfngofthofe things that before we found any rellilh and fauour in, and wherewith before wee were de- lighted, or by la(Tkude,and wearinelTe and faintneife, after go- ing a mile or two, or by our vveake defire and appetite to meat, or our ill difgeftion thereof 5 or by our gaping or yawning, or by our great defire of drinke &c : as foone ( I fay ) as by thefe or any other the like, we feele or feare any ficknes of bodie to be approaching, the *norc with" all fpeede wee feeke remedie, complayning to euery body of our flare, and asking their coun- feli what we were belt to doe. So, fo I befeech you let vs doe touching our ficknes of finne : as foone as euer wee flnde it or feare it, by our cold afreet ion to the word , or by any other meanes aniwerable to the former, whereby we feare the ftate of our bodies, let vs piefently looke out, and fend out, and com- plaine to euery bodie of our flate, andaskethecounfeli,and other hclpe of euery body, vs horn wee know able to doe vs any good. As we refufe not the counfell of the pooreft man, that is for hclpe, and cure and eafe of tooth'-ake, gowt, or any other bodily paine and infirmitie, and as Naaman at the firftdifdai- iKin<*: <<z\ ned not the aduicc of his captiue maide-feruant, and afterward and 1 4. of his other men-feruants that attended vpon him to ElijhA for helpe of his Icprofie, fo let not vs thinke fcorne of,or contcmne any counfell againft the fpirituall fickneifc of finnes , where- by wee may bee brought to a better rellifli and liking of the word.
If alfo wee haue taken any furfct of the world , and of the 6. To ouer- thingsthat are therein, if we be entangled withthcloueof ri- comcy world ches, honors, pleafures, or the like, oh let vs defer no time for ™c j^ f curing thereof. This is an euill, that fpecially hindreth the IJChcs, word from entrance, from growing. This is an euill that is the bane, and the chicfe bane of religion in thefe daies. This is an euill that (Ukc the Spider) it in Kings pa/aces, ( I meane that cree- pf0Y. Ql^ peth into the hearts of them that arc Kines and Priefls alfo by
Chrifl
S68 Chap. 27. Dauids Lone
Chrift Iefu-s) And that climbcth vp to the toppe offuch houfes, bea- ring greater iway in them, than the word of God whereof now I fpeake : yea of ihem that are no: only Kings themfelues, buc iCor: j. .1*. that alfo are the Temples, and (as it were) the palaces of the
CorVI.16.1' Kin§ of Kin§s> eucn of God tonWfej and of the Holy Ghoftj
Cant: j.i.' Yea alfo of ChrUt Iefus, who not onely ftands at the dores of
Reu: 3.10. his elecl knocking and dt 'firing to be let in , but who alfo dwelleth
liphci; j. 17. in their hearts by faith. This is aneuill , that is fo much the
more dangerous, by how much the more fecret it is. All other
finnes will be acknowledged, butcouetoufneifewillneuerbc
acknowledged : yea what finnc i» more hardly defcribed than
pf . 6 it I We haue heard it before, oppofed to all the tcftimonie3 of
'* God, yet no man will acknowledge icto be the tranfgreflion of
any : wee haue heard before, that he that loueth the world , bath
x Ioh: z. if* K7t the l°ue of the Father in him : yet ncuman IS fo bewitched
with the world, but that he will fay heloucth God wellmough,
euen as well as the bed. Chri (1 himfelfe hath /aid, that noman
Matt: 6.14* can (erne twornnflers^ God and Mammon , God and riches 5 yec
where is the man though neuerfuch a (hue to riches, but that
Marc: 10. 20. he will fay he ferueth God by keeping all his commdndements from
his youth. The Apoftle hath faid, not onely that couetou/nejfe is
idolatries and that the coue^otu manisan idolater,but thzt&\(o,they
that mil be rich y fall into tentationt and a fnare, and into many fooltjh
Col; 5. j. and hurtful! luffs , which drowne men in perdition and dejlrutlion :
Ephef: ?. ?. and that the lone of money is the reote ofatltuill, which while (ome
1 f im: o.q. coueted after > they haue erred from the faith, and pierced themfeluet
through with many forrowes : yet no man louerh riches fo much j
y e3 no man fo doteth, and is fo madd vpon riches, but that hee
thinketh himfe'fefarre from all eutll, and frccll from forrow of
any man in the world. Oh therefore beloued, beware, beware
of this euill ; flee from it as Mofis fled from his rod,being rur-
x° -4 v nC(j jnro a Serpent. The fiery Serpents fent by the Lord *r
NuoKii.f 6 niong the Ifraelites, to the (tinging of many of them to death,
for their mod wicked murmuring againft God, and againftMo-
• fes, were nothing fo dangerous as this ferpentof iheworld isi
for though thefaid fiery Serpents did fling many (as I faid) vnto
death itfeifc, for the forcfaid iin : yet, as we may notiudge all
to haue pet ill el cuerlaftingly whom the Lord villted v\ith
itCin.n. jo. death it iclieamonf> the Corinthians for their vnworthy rccei-
uing the Supper of the Lord ; fo may we not iudgealltohauc
periflicd,
to Gods wtrd. Chap. 77. i6</
^crifhed body and foule, whom vvercade by thefc fiery ferpents to haue becne flung to death : but v\hofocuer is fo flung with couetoumelfe, as that hceneucr repenteth thereof, but dicth therein without any declaration of his repentance by liberality, according to his couetoufaeffe, if heehauetime and remem- brance, and becfpecially exhorted fo to doe, we may allure our felues without any breach of charity, that fuchanone is not onely dead in body, but alfo in foule, and cucrlaflingly con- demned, and in hell torments, as that rich man mentioned in Luc.1f.23; theGofpell, at whofe gates Lazarus could findeno comfort, but onely from the dogges that licked his foares. For then that fpcechofour Sauiouris verifiedand accomplished, It k eafier for acam' II to goe through the eye of a needle^ thenfor (fuch) arich Maath. i«.i^ man t9 enter into the Kingdoms of God : fuch a man fo dying, hath too great a pack at his backe, to enter or crowde in at fo flraight agateasheauen-gateis. Riches are as fire and water are fay d to be,good feruanrs, butillmaflers : as fire and water (may I not alfo fay the Spaniards?) getting the vpper hand, haue no mercy, no compaiTion,fo haue not riches : oh therefore why fhouldwe fa our hearts vport them, though natter fo much tncrcapng ? fhall we fet our eyes vy on that which is not ? For riches certainely make them- p a x't°m felue swings ythey fiie away as an Eagle towards heauen.
That that I haue fay d ofcoueroufnelfe, andoftheloueofri- To beware of ches,Ivnderflandalfooftheloueofhonours,ofplcafures,andh,on°ur*and of other things in the world. For as all fuch pleafures are of one p* * matter, fo alio are they ofone nature, & haue the fame erfe<5t,& arealike (in a manner) forcible to fteale and to draw away the heartfromthe Word and from allgoodnelfe: andyetallthefe are as well common to fooles as to wife men : they are all vncer- taine and deccitfull : to day a man is rich, to morrow poorc : to day in great honour, to morrow in no account r as Haman-, one « daythegrcatcft in many kingdomes, but ^ha/tserwhimiolfCyQ^^'*^ the next day hanged (with his tcnfons)onatree:andhis houfe and 9.13. and goods giuen to them whom hee had hated. To day a king, to morrow dead : yea, ^nfhourc magnified fora God, in the Eccief. io.nl ne>;r, yea, immediately fmitten, by an Angcll of the Lord, and mod miferably eaten vp with wormes or lice as Herod. To day Afo 1 j.»i. abounding with pleafure, drunken with wine, hauing the heart thereby very merry within, making merry alfo with other, the
SKt day f all ofpaine,in great torments;thc heart dying within
and
ijo CHAP.27. ' DmidsLoue
s , and becomminglike a ftone,as NubaR: yca,fometimeprefently
' polfeffed with horrible feares, quaking, quiuering and trem- bling, and the next night (nipt or all riches, honours, pleafures, Dan.;.tf.and and Iifeitfelfe,as^/At^*r. Why then,Beloued,(houldthefe $*• hinder, or quench, or abate our loue towards the Word, thata- bideth for euer, and the comfort and ioy whereof fhall neuer be taken from vs ? Letvs rather account all fuch things as filthy dung in refpeft of the Word : and touching fuch lufts and plea- fures of the flelfi and of this life, as before we haue fpoken of, lee vs remember, that as they areioyned with the deceitfulnelfcof riches in the bad thorny ground,fo alfo our Sauiour Chrift Iefus giueth this in charge, as one of his lad precepts to his Difciples, euen a little before his death (which charge is therfore the more * remarkable) t hit they fooHldtake hcede to themfelues ^ left at any
time their hearts were §nercome with fttrfetting and drunkenne^e^ as vvell as with cares of this life- If this admonition were necella- ry for the Difciples, is it not neceffary for vs ? much more, much more : For thefe (alas) are the laft times, the dangerous times, wherein as all other finnes, fo efpecially couetoufnelfe and ambition on the one fide^and pleafures, yea,that furfetting & drunkenneffe before fpoken of by our Sauiour on the other fide,doe mightily preuaileand choake much religion,not only Shutting the doores of the heart fo againft the Word,that it can- not enter, but alfo expelling and driuing it out when it is ente- red. Oh how many young men haue 1 feene very diiigent in hearing, reading and conferring with other of the Word,asaIfo frequent and earned in praycr,often complaining with fighes of their fpirituall wants, with teares lamenting and bewailing their finnes, fhunning the company of prophane perfons,conforting themfelues oncly with the Godly, making great conference of the Lords day, both publikely and alfo pnuately,and in all iliew andapparance very forward and zealous in all goodnelfe, and greatly delighted and almoft wholly taken vp with the beft things in company of other, and by themfelues alone(for ought that could bedifcerned) oh how m&^fuch (I fay) haue I feene in their youth,and when they haue been fixteene,or feuentecne, or eighteen cyeeres of age, of exceeding great hope for godli- nelTe (of v> horn I can fcarfe fpeakc without weeping) that after- ward being of more yeeres,and come to their ownc hands,hauc beenecleane carried away from all that before they profelfcd,
and
U Gods word. Chap". 27. 271
and cither by the louc of riches, or by the ftrong (Ireame of car- nail lufts and pleafures encreafing in them, with the encreafe of naturallflrength, or by (wapa^ring and drinking companions (fuch as in euery towne and village doe now fwarme)or by mat* ching themfelues in marriage wit h the daughters of men, haue beenc fo ouercomc and ouen\ helmed, that they haue loft their fir(t loue, and are drowned (almoft) in perdition and deftrufti- on, and be fallen from grace, and (in a manner) be vnrecouera- ble,pafl aJlhope and become mod defperate? Alas, alas, how great is the fall of fuch I how fearefull, how lamentable, how Yvofull is their change f I haue foretimes feenean horfe, that wadinginto a dcepe muddy pond^forgraife growing aboucthe water, hath beene fo mired and (tabled, that hee could not get out, but hath lien beating himfelfe, ftriuing and labouring for life in fuch lamentable manner, that the hardeft heart could not but be mooued with pitty and companion, to doe what might be for helping of the fayd poore beail out of his prefent mifery : Alas then, how is the ftate of fuch to bemoaned, lamented and pittied, that for the gralfe of the world haue waded fo deep that they are fallen from the grace of God ? Brethren, benotdecei- ued :the (late offuch men is worfethen the flateof fuch a poore bead, as before I fpake of : firft becaufe if fuch a beafl , in fuch miferie doe peri Hi, heneuer fhallfceleany more mifery : but ye all know the greateft miferie of fuch men (0 declined, to be be- hinde, both for their foules immediately after their feparation from their bodies : and alfo for their foules and bodies ioyned againe together in the generall refurrcction. Secondly , fuch beads, in their forefaid mifery ftriue to come out of it , and are glad of any helpe offered vnto them : but, good Lord, how arc fuch mifcrable relapfedmen, without all feeling of their mife- ry .-without all ftriuing to come out of it ^yea without all de- fire in that behalfe I yea fo farre are they from being glad of any help offered, that they fhun all help, refufe all helpe,and oppofe themfelues what they can to all helpe. Yea, they account them as their mortal 1 enemies that (hall once offer fuch helpe vnto them, and therefore they are ready to requite fuch loue with hatred, with contempt, with difgracefull words (if they know any thing worthy of difgrace, though ncuerfo fecret in them that fhall labour their recouerie) and with all other indignities : Brethren, prayfgifuch, pray for fuch, therather becaufe they
now
1 7 i C h a p . vf. DmJs Lout
now know not, or hauc forgotten how to pray for themfef ues i yea, what prayer u : efpeciaily, pray for fuch as do fpecialJy be- long to your felucs. Andyee,6jjoungmen, and all other that yctllandingrace,orthinkcthatyeefi:2nd,takehccd,takehccd, that yee fall not from that grace, by thefbrefayd deceitfu Incite of the world and of the things in the world : if yee be falling;call yourfeluesto good account, and fcrioufly examine your hearts in this behalfe : oh flay your felues in time : it is as hard a mat- ter to recouer grace, asat firltto rlndeit. Say not, that yee are young men, and that yee muft haue a timeofpleafure : oh what pleafureistobe compared to the piling cf God ? The plea- Hcb.8i.iy. fures 0ffjnnej tfre pleafuresof youtharebueforafcafon f the
end of fuch pleafures isextreame bictcrnelle. Wherewith fjaU a 1 H9 >9> young man clenfe his way ?by takjn& in e die thereto according to God( Ecdcf.n.i. Word. Remember now thy Creatourin the dales of 'thy youth y while the emlldayes come ;tott nor theyeeres draw r;igh,when thou fialt fay, I bane nofleafure in them. Docft thou know that thou (halt bee oldc ? doeft thou not know, that th^ longer thou continued in finne,themorethouhardne(tthyhearf5 andartthe further off from turning to God ? The deeper roote that the loueof the world taketh in thee, the more hardly will it bee pluckt vp. If thou wilt not remember God in thy youth, but wilt take thy plcafure in vanity, how canft thou hope that God will in mer- cy remember thee in thine age r Pitty therefore your felucs, 6 yee young men, andal! others that by pleafures and vanities fwaruefrom the way of Gods word. Pitty (I fay) your felucs,if yee would haueany pitty with the God of pitty. Be not fo Am- ple as tobeleeue the former things of the world, becaufcthey flatter andfawne vponyou, yea, rather fufpecT, feareandbe- %Sm!}.if* ware the more of them : Haue yee forgotten how loab by flatte- an4 ao.o io, ring and fawning got within Abner and Amafa (tv\ o moil wor- thy and valiant men) andfo murthered them both I The like and worfe will the former things of the world doe vnto you, if yee be not very wary and heedful! of them : If iheypreuailenot fbfarrc,yet asdogs(eucn in their doggiihloue) fawning and leaping vpon their matters clothed with their bell apparrell, doe leaue the print of their fowlefeetc vpon their fayd apparrell : fo ifthe world and the thing* of the world, bee differed to fa wne and leapc vpon you, being clothed with the new man, and bee not beaten backe, they will with their dirty and miry fcere
leaue
U Gods word. Ghu. 28. 273
leaue fuch animpreffion behind them, Sc(o foile the faid gar- ment of your new man, that ye fhall not eafily purge and cknfe the fame againe. Is (his athinglightly tobeeregarded ? verily the moreeNcellent,both the worke-man and thepatterneof this garment is (euen God himfelfe) and rhe greater pricethefameF ^r co(t(cucn the precious bloudofChrift I cfus himfelfe) the more yee are to take hcede thereto-, that foyee may bee commended 1 Pcm.t?. with thofc few names in the Church of Sardi, not to haste dcfilcd^wd'-i-A* your garments.
That which I haucfayd generally of rhe lulls of youth, that I To beware of pray you, if yeeloue the Word or would loue it, apply to your oinIcatlcn' feluesfor takingheede alfo of the luffs of vncleannelfe, forni- cation, and all other of that fort : doth not the Apoftle, ba- iling exhorted the Hebrew es to looke diligently-) that no man fall a- "'k.ii x ?• way from the grace ^fGWCprefently after., an admonition onely inferted,' not Xofafferany roote of htterneffe to fpringvp amongst them) fubioyne a charge that there (hould bee no fornicatour a- mongfl them,as thereby noting that llnne and other of that fort to be a great meanes of falling from grace ? and doth not Taul apply to that particular purpofe againfttheinceftuous perfon, thisgencrallfentence, Knowyee not that a little leauen leancncth i.Cor.j.f. the whole lumpe ? did not great KmaSalomontor a long time by this means fo outwardly fall from grace, that he feemed to haae vtterly loft all grace ? may not this one example make yce all to feare this fin, and eueryikind and fpice thereof? Brethren, if once yeegetany fmacke thereof, yce will hardly leaue it : yea, it may make marriage it felfe(the remedie thereof Jcither loath- fomc vnto you,or not fo louely and honorable as itought to be: yea, not when yec mail enter into that holy eftate.
Thefamccaucatalib,! befecchyou take particularly againft To beware of drunkemeffe before mentioned : for doth not /Woppofcthe £™"kcn™flc. fame to being filled with the Spirit of God, as a thing contrary '** * to the Spirit, and wherewith rhe vSpirit cannot dwell in one fubieel ? doth not the Prophet fay, rehooredome, andwine, rfWH0fca4.11. newine takcth away the heart ? doth not daily experience teach vs, that not one of an hundred, in w horn this finneoncc taketh deep root, iseuerrecoucredoutofir,but that all do continue (therewith befotted) to the vtter ouerthrow of their outward (late as well as of their inward ? A s therefore yee would loue the w«rd, and declare your felues fo to doe, fo 1 befcech you take
T heede
274 CHAP.27. DAttids Loue
heed and double heed of this foule, and beaftly, ougly, and monftrous finne, the leader to many other (innes , the compa- nion or rather mother of many other finnes : yea alfo the de- flroyerof reafon it felfe: yea, beware of all degrees of this fin, and of all things that may prouoke or drawe you by degrees thereinto.
The fame vnderfbnd ye alfo ofeuery other finne, be it neuer fofmall in your owne Judgement : if you giue neuer fo littlea corner of your heart to any linne, there will bee no place at all there for the loue of the word. The loue of God and of his word muft haue the whole heart or elfe none : God and his Word go- ing alwaies together are fo large, that the whole heart is too lit- tle and narrow for them : Sinne ?rA the Deuill goe together 6c dwell together :fo do God and his Word : God and the deuill will nor, yea cannot dwell vnder one roofe. As one leakcina fhippe though neuer fo little is inough to drowne an whole fhip, if it be not in time flopped ; and as one pricke of the hart though neuer fo little is fufficient to ouerthrow the whoie man , fo one finnefuffred to continueis inough for the euerlaftingdeftrucli- on of body and foule. As this mud bee our care for keeping our heart and euery corner thereof from any finne : fo the like muft bee our care for keeping the whole outward man,and our whole outward conuerfation: yea the whole heart being wholly pof- feft with the loue of the word,wilI conftraine the whole outward man at all times & in all places to a profeflion and conuerfation futable: Let vs not therefore Beloued bee like to the Seruing- men of Sergeants of the Lawforthefirftyeerc, whofeLiueries are of two colours, one fide of one colour, the other of another, butletourprofeflionand conuerfation bee alwaies and euery where alike, and the fame, thereby the better to approueour feluesferuantsofone and the fame God : yea children of one & the fame Father : members of oneand the fame body,and heires of one and the fame inheritance. But to returnc to my former generall admonition for not falling from grace by any of the for- mer meanes, looke to your fclues ( I befeech you ) the more in that behalfe becaufe ye cannot but all know how dangerousa thing it is, to fall and to decline but a littlcjby that that is threat- ned to the Angell of the Church ofEphcfw for fome lotfe of his firft loue, albeit he retained many excellent graces worthy of great commendation and were alfo highly commended for the
faid
to Gods word. Cmap.iS. *75
faid graces by our Sauiour himfelfe. But whiles I exhort you not to faii from erace,my felfe haue fallen if am my word in not performing my former promileotbreuity, for recompeQceof my former prolixitic.'B ut pardon it, I pray you, it is in my zeaie to God and Ioue to you that ye may the better loue the Word and therein alfo your fclues.
Chap. XXVIII.
Containing fir fl a caueat againfl the two Uft of the former impe- diments of our loue to the Word, and briefly propounding fame other me anes for per fvtading our hearts to the loue thereof \oa alfo concluding this whole fir ft Treatife tff Dauids loue.
TOprocecdenowtotheremoueall of other impediments : To bemre of touching Pride and an opinion of fatictyand fulneife of 'pride & con.
the Word, beware of this likewife, for this is as dangerous an e- "J'.0* u "j • i t u j u r t-l br i of the word.
nemietoourloueof the word as the former. The licke man
that feeleth not his (icknelfe, but thin keth himfelfe ashaile as a-
ny other, will neuer care for phificke, but though the fame bee
offered by fuch as know him tobefickeyethe will loathe it, and
bereadietopoureitontheground, orcaft it vnderfeete. So is
it with them that being without the graces of the Word , do for
all that thinke themfelues moft rich in them : therefore we haue
heard before that the teftimony of the Lord being fure, giueth
wifcdomevntothe(imple:thatis, not onely to them that are
fimple, but to them that acknowledge themfelues fo to bee.
Therefore the wifeftfince the fall thateuer was or cuerlliallbe
(ofthem thatarebutmen) hathfaid, Secftthou amnnwiftinhU plou 2£ llt
$wr,e conceit jherc is more hope of a foole then of him : Andprcfent- Vuf. 16,
ly after, The flue gard is wfer in his owne conceit c ■> then feuen m?tt
thatcanrendcra reafon: thereby noting that hce that is fo wife in
his owne conceit is a Sluggard, and one that will neuer take
painesfor true wifedome. Paid alfo eiucth ftraighr charge a- n ,, ,,
gamtt being wile in our owne conceit as again! t an <xnemie to all
goodnelfc. As much winde in the flomacke taketh away the
appetite of a man, from meate,aswell as if he were full ofmeate
already, and had no neede ofmeate, euen fo doth this v% inde of
Pride and vaine conceit take from vs all louc; liking, and defirc
T 2 of
ij6 Chap.iS. DauMs L$ue
of the word. Search therefore your owne hearts in this be> halfe:Ifycfinde your felues puffed vpwith a con Qeit of know- ledge iiiCWgh, and other graces of the word , purge your f clues Of this euill,acknowledge your owne emptineffe,if indeede yee defirethetrueloueofthe word. Take feme fpirituall phificke to breake and expellthis winde of the heart, that fo yee may in- deede loue the word, and defire daily a greater meafure of all the graces therein tendred vnto you , and further neceflarie for you. But I pray you ( will fome perhaps fay vnto me ) prefcribe Spirituall phi- fome fpirituall phificke in this behalfe. with all my heart. Con- thewindcof fidertrWefore firft of all that thou haft nothing that good is of the heart. thine owne, but that whatfoeuer thou haft , thou haft receiued i. Cor. 4. 7. ofhim that is the F<*r/?rr 0^ light sy and from whom is euerj good and Iim.117. f erf ett gift.
Secondly j that thou haft not receiued that for any worthines
ofthineown,but altogether of his free grace that gaue the fame
VerC J&. vntOthee,/ar of his owne will hath he begotten vs, &c. Andhcthat
gaue his owne fome for vs all^howjhallh^e not with himfreelygitte vs
all other things alfol &c. Let the prou deft and impudenteft Papift
of them all, deny if they dare the word here vfed in the laft place Rom. j . 10. to fignifie, freely to giue without any defert : yea the Lord hath notonely freely giuen all that any man hath without defert, but alfo contrarie to our deferts, euen when we were his enemies.
Thirdly, confider that whatfoeuer thou haft , is borh defec-
tiue, and imperfect, and alfo polluted, ftained, and defiled with
finneftjll dwelling in thee: euen the beft things ( knowledge,
i.Cor: 13.9 loue&c. ) are vnperfecl, and thy beft righteoufuc(re//^r*4^-
Ifa: 64. 6. pfod c[oute anA pit hy r/igges, &c.
C *'i" Fourthly , thou haft not receiued any thing to glory in thy
' felfe, but to glory in him th3t gaue iz : and not to vfe it for thy felfe only, or as thou lifted, but to the praife of thegiuer and to the good of other with whom thou liueft. . r Fiftly, remember thit thou fhalt one day come vnto iudge-
an^ix'xl. ment,and be called to an account with other that haue alfo re- Math. 27.19. ceiued Talents as wellas thy felfc, and that in thatiudgement thou flialt render a reafon of the imploiment of all committed vnto thee, and recciue fentence accordingly.
Sixtly, confider that thou haft notreceiued fo much of any thing, but that other alfo haue receiued as much as thy felfe : e- uen of that whereof thou thinkeft thou haft receiued mod : yea
that
to Gods word* Chap. 28. 277
that many haue receiued more then thy felfe both of the fame
kindc: and alfo of other forts of excellent graces. Remember
therefore the Apolllcs rule in this behalfc, and apply it to thy
felfe : Locke not enery man ofhti owne things , but enery man alfo ofV\\\. i. 4,
thethinasof other men: For alas when wee confider many times
what our felueshaueattainedvnto, wee thinke our felucs great
naenj and fo growue aJrcadic to be perfect men in Chrift that we
needegrow no more: and this is that knowledge that the Apo- 1. Cor. 8.1.
file faith pufTeth vp : but if wee would looke vpon the graces of
other men, and v\ellconfiderhow farrcthey are before vs, yea
how farrcfome haue outfhiptvs that came to Chrifta fchoole
long after vs, then fhould we fee what Truants we haue bcene,
and then fhould we know, that whatfoeuer wee haue thought &
boaltcdof our fclues,yct in cruth we are wretched , and mifera-
ble,andpoore,andblinde , and naked. Let vs therefore take
the whole former receite of all the former fimples againft the
winde of our hearts and inward man- Let vs (I fay ) take all and
leauenothing. Letvstakeagood quantity ofeueryonc, not
fearing to take too much : To leaueout any,may doe hurt 5 but
to take all and a good quantitic of euery one, will doe vs much
good : No ginger ( raw, condite, or candied ) neither any other
thing is fofoueraigne a remedy againft the winde of the bodie,
as wc lliall flnde thefe well applied, and all mixt with earned
praiers, for the expelling of the winde , and aifwaging of the
fwellingofthe heart and inward man. And then being thus
brought the better to fcele our mifery,blindneirc, pouertieand
nakednelfe, we (hall loue the Word better then euer wee haue
done : then we (1 io.ll better hearken to the counfell that the word
giucth vsfor buying of Chrift ledisgolA tried in the fire that wee rcuci# • x$#
may be rich) end white raiment that we may be clothed , and that the
fljame of our nalzcdnejfe may not appear e , and cie film that wee may
fee, Vntill we come to this fight, we Ihall (fill remaine as weare
( whatfoeuer we boall)euen wretched and miferable,and poorCj
andblinde, ancUiaked : yea we cannot fo much as fcekefor any
helpe in this miferable (late, till wee come to the (ightandac-
knowledgemcnt thereof. And therefore our Sauiour,doth fir(t
tell the faid Church, that (liewasinthat miferableftate, before
hcexhortethhertofcekeforrcmedieagainftir. 8
Concerning perfecution I hauefpoken fo much before , th3t ^° ^ arm^ cow what (hall 1 fay more I onelv this that ye be fj farrcfrom 2cf^n pcr c*
T 3 fearing
i-fi Ckat.^8. Daniels Loue
fearing any trouble for rhe words fake,, that alwaies ye be prepa- red for any trouble in thecaufe thereof : that fo ye may fay euc- A6t. n.ig. ; ryoneofyoujasTv^/faidj/^wr^/;, not to he bound oncly, but ' *lfo to die ( in what place foeuer it (hall feeme good vntoGod ) ■for the name, of the Lordlefut : What is the name of the Lord le- lbs but his word I It is a fearefull thing to perfecute the w ord,or the Profeifours of the word,becaufefuch perfecute the Lord Ic- A£t- 9. 4. fus bimfclfe : Saul, Saul whyperfecuteft thou me f and fo to perfe- cute is an euident token of perdition to them that do perfecute. Phil. 1. 18. AndGodfhallone day recompense tribulation to them that for fitch *;TkefT. i.f. caureJ haUe troubled other. But itisa blelfed thingtobe fopeife- n c ap" 1?' cuted, ( as before we haue heard ) becaufe it is an euident token Phil, i..*8. to them that arc {o perfecuted,*/7 faluatton and that of God. No chainesof gold,nopearles oriewells , no other ornaments, of the mightieft Princes in their grea'.efr glory , are comparable to theiron chaines,fetters and bolrs,nnd other bonds of the louers of the word for the words fake : No death fo honourable , yea no life here fo glorious as death for the Words fake. Sofarre therefore let vs be from (hrinking for any trouble in behalfe of the word, that rather the more wee be troubled for it , the more wee loue it : as the more euidently thereby feeing it to bee of God| for if it were not of God the world would not perfecute but loue it, and embrace it. o In the next place, let vsauoide the company of the wicked,
The fhtm the which is as water to quench the loue of the Word in vs. It is no familiarity of more poflible to rctaine and encreaie theloue of ihe word in vs, thewickcd. tf webeefamiliarwiththewicked, then it is poflible to m3in- tainc, and kindle, and encreaie fire if we doe continually caft water or fufferorherto caft water thereupon. The very breath of the wicked (euentheircuill communications as before wee heard ) infecleth the aire where they hue. As therefore they that arc haile ( if they will fo continue ) muft not, neither will a- bide in fuch places where the aire by diucrs fickeof the plague or of any other contagious difcafe, is corrupted : fo they that loue the word, and mil dcfire to loue the fame, mud not haue To flunne any fellowfnip with thehatersthereof.Efpecially(beloued)niun Flatterers. yethe focictieof Flatterers, for thefeof all other are moll dan- gerous to quench all zeale and loue to rhe Word. Is not this ma- *■ Cto°n-a4-nifeft by the example of Ioaflj King of Iudah , whofe great for- k* &c' wardnclfe and zeale towards the houfc and word of God in the
daics
to Co As rterA. Ch a p.ij. 172
dakstft/^^^thePricft, after the death ofthe faid /*£*»*- gfci was not onely quenched by the flattery andprcfents of the Princes of Indab^ but alfo turned into the contrariety* that bee farfiokf the bottfe of God, andferued groucs, and idols , and comman- ded Zechartah the forme of leboiadah to befioned to deal /;,onely for exhorting him and his fubiects to repent of their forefaididola- trie ? oh therefore beloued, asyeloue the t\ord, and defireto hold the loue thereof; fo beware of thefe Crocodiles : they will fpeakc faire, and come vnto you in the habit of great friends, as - loab did to Amafa^ and Ifbmaeho Gedaliah) and Indus to our Sa- jcr# ' , ' uiour, but take heede, take heede of them : they are more dan- Math. 26.49. gerous then open enemies ^hey bane fmcoth words like batter wPfal. $*.*«. their moutbes^ but warre and (words are in their hearts: and by their r0* z9* ?• faid fmooth words they doe but fpre ad a net for the feete of their neighbours. Beware therefore, ye be not taken in their faid nets : and fo bee bereaucd and robbed of all your loue towards the word : yea, loue ye the wofd alfo the more , that ye may be the better preferued fromfuch nets, For the Hypocrite with his mouth Prou 1 1.9, deflrcieth bis neighbour ( that is endeauoureth fo to doe ) but tbronfh knowledge \fballthe iufi be delmered. The greater any man among you is, the greater is his danger byfuch Flatterers: and therefore for his better louing of the word , let him beware the more of them. Though 1 hauefpoken before of this point in handling of the teftimonies of our loue to the Word , yet it be- ing alfo a meanes to preferue the loue thereof in vs, I thought good here againe in that refped to make mention of it. Thus much for taking heede of the former impediments of our loue to the word: The better the ground is cleared of weeds: the bet- ter will eucry good liearb grow : So the more wee purge our hearts ofrhe former impediments of our loue to the word, the more will this precious herbeofour loue it felfe thereunto and of all other graces by the word, grow daily in vs. Hauing thus laboured to remoue the impediments of our loue to the word, letvs conllderoffome other meanes wherby ourhearrornay be the better encimed that way : and fo let vs conclude this v\ hole point of Dxttufrloue. What thefe meanes are wee ha'uc partly Other means and by the way heard before? and therefore wecfhallnecdeto of getting, fpeaketheletle at this time. prcicruing &
Onely tafM firft conlider of the cs^f^ vvith the great benefits that thereby accructhtoourfclues(yea^tCj0
T 4 alfo '-
280 Chap. 18. Dauids Loue
1. Toconfi, alfo to other) for this life an J the life to come. Oh, if we' did in-
dcrofthc ex- deede throughly confider hereof, wee could not but be excee-
thcvvord° Singly rau^ed therewith. VVhatfoeuer is excellent in any
one refpect , is in that refpeel worthy of great loue. In the
more rcfpecls that any thing is excellent, the more worthy the
fame is oF greater loue. How worthy therefore is the word of
all our loue, the which we haue heard info many refpects to be
mod excellent?
1". To confi- Secondly, let vs not forget the heauy, the miferable> the vvo-
dcr the feare. full and fearcfull Rate of all that loue not the word,nenher haue
full ftates of .-ill tafted the fweetnelle and goodnelle thereof : are they not dead
Vat ou^ not in their finnes andtrefpalfes? are. they not altogether without
wifdome and ftarke fooles, yea no better than madd men I are
they not,not onely without any allurance of Gods fauour, but
alfo vnder his wrath and indignation , and therefore without
any comfort, any ioy ? Yea ( if they did fee their ftatej full of
feare and trembling? Are they not altogether blinde, and in
cxtreamedarknelfoand wandring vp 3nd downe in the feare-*
full wildernclfe of this world ? Are they not in the power,an&
cuflodie,and miferable bondage and flauerie of Satan, without
any forgiuenelTe of finnes, without any inheritance among
the Saints, without Chrift, without God in this world. If wee
doe well remember thefe things and many other the like , and
alfo confider with rhem that in the word we haue helpe again!!
them, and no where but in the word, if there beany life of God
at all in vs, and any loue of the word, it cannot be but by the
remembrance of thefe things,they will be more enlarged.
3 .To frequent Thirdly, let vs frequent the companie of them that loue the
their compa- word : let vs conferre with,them of the-word : Let vs nstforfahj?
nie that loue the fellow/hip that we haue one with another, cither priuately, or
the word. (much lelfe ) publikely , as the manner of fome was in the Apo-
• io.M. pjcs t |mc ^ ancj therefore no maruell though fome doe the like
now ) but let vs exhort one another , and thereby alfo the better
blow the belIowes,andkindleandenflameour loue to the v\ ord.
Brandcscnds andcoalcs lying together will prefeiue the fire
one of another $ but being raked abroad vpon the hearth, and
lying one here, another there, their fire wiil quickly beextincl.
Euen fo if wee hold one with another, and exhort one another
A*b:i.ij. fhite it is called to day , and whiles the light of the word is a
moneft vspwee .(hail make the hearts one of another to glow,
and
to Gods XCdrL C h a p. 28. 281
and to burne in loue to the word : but if wee forfakc the fel- lowfhip one of another, and part one one way , another an- other way, one taking this courfe, another taking thatcourfe: or iH Jiuing together, we doe not by mutuall exhortation, blow the fire that is in one and inanothcr,we Iliall (juickly quench the fpiric of loue towards the word, that is in one and other : much blowing maketh a little fire to be great; to ceafc blowing put- teth out the fire. We fee this by lamentable experience of ma- ny that haue made reparation from vs, fome of them falling from one errour to another, and fome becomming prophane and little better than Atheiffs.
And therefore ht vs be much in hearing the word, and in 4. To bee reading the word , and of good bookes agreable to the word : much mhea- let vs as often frequent the Sacraments as we camlet vs be much rulS* rca<"ng> and earneft in prayer, let vs take delight in finging of Pfalmes. ui^ohhe fa!" As thefe things are teftimonicsofour loue to the word, fo they eramems. arc alfo meancs to maintainc and increafe the fame in vs. They are all as bellowesto blow the fire. None of vs do fo loue the word, but that our loue in relpectoftheaboundant corruption of our nature ftill remaining, is (asitwere^acoalevnderagreac heape of wet and greene wood ( as before hath beene faid) the which without much puffing and continuall blowing willgoe out. Touching the former Jaft mcanesforpreferuingandin- creafing our loue to the word, in fuch priuate good company of them that loue the word, and in fuch places, where there are fo good publike exercifes of religion, there is ( as it were ) the good,and fvveet,and mot] w holcfome aire of heauen. As there- tore it is good dwelling both for them that are haileto main- taine their health, and efpecially for them that are not haifc, but crazic andfickly, to recouer health, where there is a good and fweetayrefor the body, together with all other things good for bodily health*, fo it is good dwelling for them that louejhe word (either feruently or faintly ) with fuch good louers of the word, and where there are fo good exercifes of religion, both for the preferuingoftheforefaid fcruent loue, and alfo for the ftrengthning of that loue, towards the word, that as yet is but weake and feeble.
Fiftly, to fuch graces of the word as already wee haue recei- , j0 ^c ued, let vs daily adde new : as flicke vnto (licke will maintaine grnCe to grace, thefire and make it greater, fo grace vnto grace will vphuld and i.Pct: 1. 5
increafe
282, Chap. 28. Dauids Lout
incrcafe the former grace, and make our former loue of the
word to be more and more. 6. To behold Sixtly, lee vs fet before vs the loue of other towards the word: the example together with the blefTmg of God vpon fuch,andtheendof of other that their faidloue. For great peace (faith this our Prophet) bane they
Pfirf- 11 ™6 which loHe thJ L™ and nothini fi>*U offend them. As the Apoftle Heb: 12. 7. Would haue the Hebrewes to follow the faith of them that had beene oner themy confidering the end of their converfation : fo let vs doe the like touching the examples of all, that by the former things do fhew thcmfelues Iouers of the word. A 3 examples of loue to God himfelfe , and to his children , and of fuch good workes as God requireth to be performed to himfelfe and to his children, are worthy of our belt conGderation to promise vt to Heb: 10.24. fucb loue and good worses, fa alfo mq the examples of fuch as loue the word : the rather becaufenone can fo loue God himfelfe and his children, and fhew the fame by good workes to the one and to the orher,but fuch as doe alfo loue the word. Ahoue all, letvslooke to fuch examples as hauemoft ofallteftitied their loue to the word :euen to the Prophets and Apoitlesinal! ages, that haue laid downe their liues for the word. Chiefly and principally let vs fet before vs, the examples of the holy Angels of heauenand of Chrift Iefu 3 himfelfe who is (o much more ex- cellent than Angels, not onely by how much more excellent a Heb: 1. 4.T4. name he hath than the Angells, bur alio by how much more ex- cellent the Lord and Mafler is than the fcruants. The loue of Ephef: 10 ^e Angells to the word wee fpne ihewed before, by their def- iPct; 1.12. cending from heauen,and their earned defireto know the ma- nifold wifdome of God, and rhar by he Church. The loue of Chrift vnto the word alfo, we haue heard to be manifefted vnto vs, not onely by his abating hirrjfelfc, to the taking vpon him of Phil: 2.6-&C. our bafe nature with all the infii mities thereof (linne onely ex- cepted) but alfo by the fubmitting of himfelfe to all indignities, and at the lad to the mod fhamefull and curfed death of the Gal. j. 13. Cro(Xe,and all for performing the word of his Father in that he- Matt: 16.24. halfe. Vpon thefe cxample^beloued, let vs caff and fixe and and 54. throughly fet our eyes, for the better prouoking and quickning
of our loue to the word, and confequcntly to all goodnelfe. As Iaakpbs rodds of greene ptpn/.tr, andhafell, and chefnnt-treepiU : 2°*2 7i led with white ftrah^s laid before *h* Jbeepe in gotten and watering ^ trwtghci in ramming tint: when the flicks* CAm* t9 Arinke, made fuch
an
toGodsrcord. Chap. 28. 283
tin imyrejfionin the foeepe that they brought forth Lambes flraked, fbeckjed, and fotteditk* to the [aid pi/Zed redds : fo Certainely, if we would ftedf ftly behold and throughiy fallen our eves vpon all thofe examples before mcntioned,cfpecially vpon the exampfes of the glorious Angels and of our Lord Icfus Chrift himfelfe, fhey would iiiakefodcepeanimpreirion in our heart, that wee likewifebythemlliouldbeprouokedto a far greater meafure of loue to the word,then yet isinany of vs. Neither let vs look only totheformer examples, and o:herof former times long fince pad, but alfo to the examples of fuch as in our age haue teftifled their louc to the Word, As the Apoftle after great proteftation of his great accout of Chrift,therby fiiewing his great loue v*to him, doth generally exhort the Philippiansto bee followers toge- Phil 3.7.8, thcr (viz. with other and with one confent among thcmfelues) of him, and to market hem which walked fo a* they had htm (and the Vcrf.i7» reft of the Apoftles) for enfamp/es : fofay I particularly to you touching z^ale to the word, and for theprouoking,maintaining and encreafing thereof, follow your zealous Minifters, and markethem that walke (o, as they haue them forenfampIes,and therein doe follow and walke in the Heps, in this bchalfe, of the ancient holy Apoftles. So alfo let all children tfnt haue defen- ded of godly and zealous parents , remember and diligently markethegodlinelfe andzeale of their fayd parent*, thereby both to prouoke themfelues to the like, and alfo if they be alrea- dy godly and zealous to maintame and encreafe the fame god- lineifeand zealeeuery day more and more. This is indeedc rightly to know the God eft heir fat hers, and to fir He htm : 2nd fo is i .Chro. 28 $. Salmon fd\d at the fir ft, to luxe huedthe Z,0r^(andconfequent- i.King.j#g, ly his word) and to h.we walkfdin thefttitutes ofD.'uid hi* father : v r and therefore prefently afrer3 the LoH promifeth toprolonghis daifSjfhe wouldwalkjn his w.ucsjo keep hisftatutes & his comm.w- dements a< his fat her D. aid had done. So vpon the like condition ^ap a 4 c" afterward of walking before him as Damd his father had walked, z.chro.7. 17. he promifeth toftfiblifi the Tkrone of his kjngdeme vpon Jfracl for t ft er,as before he had prom:fed to Vauid his father 9 AccordinghcrC- untoalfo,/#4inLhedaiesof /?^/?o^wisfaid for three yceres to haue walked in the waics ofD auid and S.Jomen, and thereby for chap.11.17. thatfpaceofthrceyecresto haue ftrengthened the Kingdomc of fuday and to haue alfo made T\choboam the forme of Salomon ftrong. So Ht^tkiah is commended to haue done that which was i.Chro. t^u
right
284 C h a p. 18. Dauids Lone
rhhtin the fight of the Lord, according to all that David his father Chap.34.1. hadtdone.%( Solikcvvife Ioftah is fayd to haue dene that which war rioht in the fight of the Lord, and to haue walked in thewayes of Danid his father, not declining either to the right hand or to the left: and how this was, is (hewed afterward by his great zeale for rhe houfeandforthewordof God : they that make not this vfe of the godlinelfe and zeale of their parents, doe fas it were) dif- claimeand renounce the God of their parents. Such were the 1 Sam.8.4. Tonnes of £4/»**/,ofwhomitisfayd,thatthey walked not in his wayes, but turned afide after lucrej&c. fuch was Uhoram the fon o[JehoJhaphatt to whom it is faid,that there came a writing from Efyib (namely, which by way of prophefie hce had written % Chro.i 1 . 1 2 whiles he liued vpon the earth) that becanfe hee had nut walked in thewates oflehofhaphat his father^ and of A/a KingofInday hut in the wates of the Kings oflfracl&c. therefore the Lord would fmite wit ha great plague his people, his chtldrenjois wines &his goods &c, and fuch alas are many in thefe daics,euen that haue or haue had worthy parents for all godlineirc and zeale,6cyct are themielues not onely colde, but alfo mod vngodly^and enemies to all that are zealous, oppofing thcmfelucs all that cuer they can vnto them that are zealous5& thinking it a great grace to themfelues, to difgrace all that their fathers did for God & his Word. O be- Ioued,thatI didlieheerein : but alas I cannot but with greefc andtearcs, behold what vngodly, prophane and wicked chil- dren there be of many moft godly, zealous and worthy parents. The Lord may beare with fuch for a time, but let them make full reckoningin the end of the like iudgments that were threat- uedto Amman for his forfaking of the God of his father, and not walking in the waies of his faid Father : andhowfoeuerfor a while they doe decline, yet letthem returne, and by the re- membrance oftheirparents zeale for the word, letthem pro- uoke themfelues to the like. Thus much for the examples of other for the better quickening and enlarging our owne zeale. - To proceede,letv9withtheformcrioynetheobferuationof
To note the the judgements of God vpon many contemners andfeornersof judgment! of theword from time to time : if not by and by, yet at the lad. God vpon They may perhaps bee fecurc a while and ileepe, yea, fnort in CfTC1w€rd tneJr^ccPc:>ca»tneymaJ^e^nTodccpc and 10 dead a fleep of fecurity, that no man can awaken them out of the [ameiBnt cer- 1 Pct.i.j. tatnclj their iudgement lingreth nor, neither doth their damnation fo
much
to Gods word. C h a p. 28. 28 j
mvchatflamber. All the while it is delaicd, itis but prepared to be theheauier, and fharpned to cut and wound the deeper when it commcth. Thon haft trodden downe{idiih the Prophet) all them t&Lilf. 11S. t hat erre from thy ft Mutes ^ for their deceit ufal flood : Thou putt eft nj.
away all the wicked oft he earth like drift : therefore I lone thy tefti- montes- Andagainc, fpeakingofthe wicked that had as much as in them did lie, made voyde the Law tfGod, prcfently heead- deth, asancfteft thereof inhimfelfe '.Therefore I hue thy com- Vetfiztf.117. mande ments aboue gold :yca, aboue fine gold : Therefore I eft e erne all 1 **•
thy precepts concerning all things to bee right) and I hate eaeryfalfe rvay. Behold heere beloued, that the iuilice ofGodvpon the wicked, and fuch as hated and contemned the word of God, prouoked the Prophet eucn therefore to loue the word of God, Let not vstherfore brethren be idle gazers vpon fuch examples of Gods Iuilice again (r. contemners of his Word. Let vs not bee idle beholders of them, but the more we fee them to difpife and hate the Word, and to fmart for their labour 5 let vs loue it, rc- uerence it, and regard it the more. Should not euer y good and faithfull feruant, and louing childe, regard his mafters or fa- thers words the more, the more he feeth the fame to be contem- ned by other feruants or children Fasalfothe more he feeth his mafleror father to punifli the contempt thereof i Let vs doe the like touching the word of God.
As before I commended the examples of other that hauelo- g
ued the word,to prouoke you to the like loue thereof : fo now t0 confidcr alfo 1 pray you marke daily, how fharpe fet many are, how ea- the ixtreame j^er and how violent in their hatred of the word, in their malice ma^JCC of the againft it, in their persecution of it, and of all that profeife it : 7 ° . f yea,ofallthat makeany countenance towards it. Good Lord thc word, that the wicked fliould be hotter for wickcdnelle and for the DL uellhimfelfeinthe encreafingof their ownedamnation, then the children of God for the word of God and for all goodnelle, whereby to encreafe their alfurance of their ov\nc faluation. As SaxlfcA to his men that were about him, Will the Jonne of Ieffe lt$2m.iit7i giue euery one ofyov fields & vine-yards, and make you all captains of t houfands and captames of hundreds >t hat all of you hauc confpired a- gain/} wee? &c, fo may the Lord fay to all that are fo eager and fo violcntfcrthe Dinell andallwickedncile, will the Diuell giuc you fo ^reat reward' , that yee are all fo fharpe fct for him , and fo zealous in his bchalfe* and fuch enemies to mee and my Word/
Alas,
285 C h a i\2 8. Dauids Loue
Alas it is a cold reward that the deuili can giue : he may promife Suftkin ap. 7. much (as I faid before of his fonne the Pope) cucn to giue men Mate 4. p. ajj jhekingdomes of the world,if they will fall downe and wor- ihip him. But alas he is beggerly ? a prince indeed but cfdarl*. ne(fe, he hath nothing to giue : he is onely Gods executioner to torment men euen the children, of difobedience in body and foule, for euer and euer. vShall wicked men therefore be (o ear- ned for the deuili, and fo loue his commandements , and ihall not fuch as profelfe themfelues the children of God much more loue the word of God , and be more earned in behalfe thereof ? Ohitmakethmecold atthehearttothinkethattherertiouldbe any fuch thing. Torcmcmbcr Laft of all, for the better rowfingvpand quickningand en- oar owne for- larging of our loue to the word;let vs confider our owne former rncr coldncHe ^^nede for the word , as alfo our owne former forwardnelfe 'againdthe word, and let vs accordingly prouokeourfeluesto loue the word the more, for the time to come. This is rightly Ephcf: $.16. to redeeme the time becattfc the dayes are fui/l : and this is indeed, to nine car (clues [truants vnto righteoufne^e^ as rce hane giuen our Rom: 6.19. (elites feruants vnto vnrightcottfnefie. The more that Peter had (hewed his weaknelle of loue towards Chrid, the more did Chrid charge him to (hew his loue afterward by a fpeciall fruit thereof, namely the more diligent and carefull feeding of his lambesand flieepe. So did Paul loue the word : the fiercer, and crueller, and violenterhehad beene againd ir, in perfec- ting thereof j and of all that proferfed it, the more when God A&:8.$. 11.4. (hewed him mercy to incline his heart vrnto it, he was zealous of it. None of all the other ApodIe< w.refo earned and zealousj 2 Cor: u.25. neither tooke flich paines,by word and writing, for the publi- fhing and fpreading it abroad, neither fudered fo many, fo great* fo hard things for it as hee did. Lctvs doc the like: yea we will doc the like if hauingbecne enemies to the word, wee are by the mercy of God conuerted ro befriends theiev-nto : we will not content our (elues with a common zea!e for the w ord, but We will driuc to cxccll in zeale according to our former en- mitie. Thus much for the meanes v\ hereby wc may prcferue, prouokevind incrcafe our loue to the word. Theconclu* Nbw Brcchrcntoconcludeal!,lctmc once more exhort you Ton of this t0 l0Ucthc u ord,whcreof all this while wchauc fpoken $ to loue with an nr- K vnfeigncdly, to loue ir ferucntly : fo as wc be ficke of the loue
thereof*
' - to Gods word. Cha?. 28. 387
thereof; fo fickc that wee cannot fo well by words as by fighes neftexhorou andgroancs and cryings out exprclfe our faidloue, faying: Oh nontozcalc howLouc I thy word. Letvs loue it aboue all other things, fo that w'rIlout: fcarc in refpect thereof all ether things be (as it were) dunge,mofl leaiJ!f?^ t0( bafe,vile and contemptible vntovs. Letvsloueitconltantly, fo conftantly that nothing may cxtinguiih , put out, quench or coole the zcale thereof. Yea as the Apoftle doth exhort them x T^efT- 4.10, that had attained to thegrcatcft mcafure of brotherly loue, to Hcb.-<5. n. grow more and more therein, andtoprouokethemlcluesand ™d ic.24. one another more and more thereto-, fo doe I exhort you my deare brethren, to grow more and more in the loue of the word, as vMthout which yee cannot grow in the loue of God, or of his children, or in any other grace, and whereby yeemayandfiiall grow in all. Feare not,feare not to be zealous : we can neucr be too zealous in that that wee know to be good in it felfe and for vs to doc. Our zeale is onely erroneous, either w hen wee be zealous in that that is not good at all, or in that that is not good for vs to doe, either in refpeel of our callings, or in refpeftof fome circum (lance, or when wee be more zealous in fmall mat- ters than wee are in greater and weightier. Oh remember, that Chrifthath bought and paid for our zeale at an hard reckoning. The fame price that he gzuQtoredewc vs from all im quit ie andto Tit- 2,14. fur^evS) the fame ( euen himfelfeandhis moll precious blood ) Chrilt hath he taut to makevs to himfclfe a peculiar people tzeahw of 'good works. ljcarely p^ia Is it not dangerous to contend with one mightier than our [elites ? T r ,°"r ZCa ' efpecially with a Prince, and todenie him, and to with-hold from him that which he hath bought and full dearely paid for ? Oh then, how vniufUy lhall wee deaJc with Chrift lefus, that hatha/! power and author it ie i% he<tucnand m ea'th , and to whom Angells yand authorities and powers are made fubiefl^ to deny him that, andto with-hold that from him, which he hath fodearc'y bought and paid for? and to make him to goeto Law with vs for his owne? Yea how foolilh and how hardly (hall wee deale with our felues,by fo prouoking him againft vs I Do wethinke to make our part good againft him ? How foully are w ce decei- ued? Were wee not better prouoke all the world againft vs ? Were we not better eat our fingers ends to the bones? Doc we thinketogetany thing by going to Law, or by (landing out ac the (taffesend with him? If he cannot haue that that he would haue and (hould haue of vs3 he will certainely finde vs out, and
by
288 C h a p. 2 8. Ddtiids Lone
by his officers lay hold of vs,and commit vs topi ifon, not there
to lye till we rott, but there to be tormented withvnfpeakable
torments for euermore. Feare not therefore (I fay once ^gaine)
to be zealous in that that yeekno'A to be good : rather feare not
being zealous inough: hee that hath bid vs to be zealous will
Nok>fl*esby (land by vs,and beare vs out in all things. If vveloofeany thing
*ealc but they by ourzeale, he will make good all ourloife5 euen of lifeitfelfe
(hall be re- jn njs Caufea thoufand fold. Many walkein Gods waies as if
^ they walked in a pake of pumpes,or thinne dry leathcrd (hooesj
vpona wetmoorifh ground, or upon a c]uaggmyre,andquicke
fands,or vpon the Inlh boggs as fearing to (inke ; euen fo (I fay)
doe men walke in Gods waies in thefe daies, as fearing nothing
p 8l more than to be zealous: 'Bleffedindeedi-sthe man that feareth
Phil: t.i i. alwaics, and rve are to worke out our faluation rvith feare and trem-
i.Pe::x.i7. bhng, and n\u(\ pajft the time of oar foionrning here with feare :
i. Cor: 7. i. but Paul expoundeth this feare to be the feare of God not of
Mate; 10.18. nien(yea our Sauiour in this caufe/orbiddeth the feare of man)
and this feare of God is partly a feare of finning and falling into
acluall and acliue finne in refpeel of our owne weakneile, and
in refpeel of the weakneile of other, that fecmed to be mighty,
and were alfo mighty : and partly a reuerence in doing that
which is good in refpeel of Gods maieflie : fo Noah is faid to
Hcb:n.r. haue prepared the Arke to the fauing of his houfc with feare or
reaerence. So Dauidhithy In thy feare (or reuerence) will I 'wor-
Pfal: j. 7. fop t0WAr({ xljy holy Temple. Thus let vs feare , yea let vs feare
to be cold and lukewarme in Gods matters • for it is indeede, a
lieu: mo*. fearefull thing fotobe, left we be fpuedout of Gods mouth. Let
not any feare hinder our zeale, but rather prouoke it to be the
more for Gods word, and in Gods waies prefcribed vnto vs in
his word . Wee may fometimes feare to walke or ride in r he
broadeft high waies of earthly Princes., becaufe men walking or
riding in fuch wayes; meete fometimes with dangers , and be
robbed, and wounded and flainc. B ut there is no fuch feare in
walking inthe wayes ofGod,we fhall fuftaineno Ioifes thereby;
if we doe, our faid loiles (rialhurnetoourgaine 3 yea to be put
Phil: 1. 11. to death in fuch cafes fhall be our life • our death it felfe pjall be
gdine vntovs : vthofoeuer fhall loofe hU life for Chrifts fal^e and the
Marc: 8.3 5. ^eisfhcfam? J7ull faue it. Whiles Shemei kept himfelf within
r.Kin:i.3^.&c the walls of feruftlem within which Salomon had confined him,
he was fafe inough :' but when to fecke vp his feruants, he went
to
to Gfids word. C h a p. 18. 189
to Cath contrary to Salomons commandcment, it coft him his
lift: Euen fo as long as wee keepe our feiuej within the way cs
of God we fliall bane protection from Gcd, but if vn e paife our
bounds it is as much as our lire is worth. Let vs therefore be of
good couragefor the word of God : vshatfoeucr the fame rccjui-
rcth let VS doe it luftily ; The righteous are hold as a Lyon : let vs proU! z%% r>
therefore be righteous , and then take vnto vs the courage of
Lyons. Lctvsuothandle Gods matters as men handlethifllcs
and thornes. How is that? Forfoothmcn that handle t hi (Vies
or thornes, dare not meddle with them, without thick* gloues
on their hands, for feare of being pricked by them. And fo
indeed many dare not deale in Gods matter; exxept they be fo
gloucd : except they be h backed by fome mightier men than
themfelues, to kcepe them (as it v\ ere) from fuch pricks, as they
feare by fuchcaufes. But beIoued,let it not be fo wi:h vs. God
himfelfe that fai.h vnto vs, 'BezeMous, ftiall begloues good in-
oughto keep vs from pricks. If we take any pricks ,yea any
wounds, he can plucke the one out,and heale vp the other : yea
heewill doe it. Some few doe die of theconfumption of the
lungs : would God that many could fay that their zeale to Gods
word? and to Gods houfe had confumed them : yea happy are
they, and tvi ife happy thai dye of this confumption : yea happy
were it if all n this aiTembly might dye thereof. Let vs not
therefore (Bcloued) feare this confumption: yea rather let vs
labour to bring our fellies vnto it. If we finde ourfelues entring
into it, let vs ncuer fceke for any cure of it, but rather labour
toincreafe it in vs.
The greater any is and the more able to doc good, and to further and aduancethe gofpell, by any graces heehathrecei- ued, by any wealth, by any honour, authorities or other power, by any fauour wherein he is wirh <:ien, cither in auchoriticand great cminencie or with other: the more let fuch an one louc That wc be the word: the more zealous let him be for it. It isnotinough lomthebet- for fuch an one to louethe\vord,or to be zealous for it in a tcr able wee common manner, but as God hath giuen him more than ire to do an/ other men for aduancing the word, fo let him put forth him- SO0"« felfe accordingly.
The greater alfo tfie duties are whereby the word may bee Tohrmore glorified, and the more necclfarily belonging vnto any , the tt«lotu in
V more gitatei and
mo
apo C#ap.i8. DatuJs Lent
ft neceffa. more let men apply themfelues vnto them. OurSauiourpro-
rie manors nounc'ng a woe to the Scribes and Pharifesfor tithing of mint , and not for all that 4^^ andcommin, andomittin^the wai^htier matters of the Law, neg camgtiic a^et^ ffa^ jhefe things ought ye to haue done, and not to leant the o- Math*. 2 ?. 23. ^)er wAone : his meaning is, that they mould fpecially and prin- cipally haue regarded and done the greated and waightieft mat- ters of'theLawjand yet not to haue neglected or left vndonc the lead matters. For howfoeuer comparatiueIy,as fome fins in diuers refpecls are greater then other, fo alfo fome good duties are better and more neceflary then other3yct there is nothing fo fmall but that it is to be performed; fo that the doing thereof do not hinder the doing of the greater. This point is the morene- ceilarie, becaufeSathan in thefedaies > doth greatly bewitch the mindes of fome with fcruple and ftriclnefle in fmall matters, whereas in the meane time they neglecl the maine points of mortification andfanclification. And thus he worketh efpeci- ally vpon young men in all places. Butbeloued,Ibefeechyou beware hereof. I would not haue any to neglecl the leaf! thing that God requireth, but yet I pray you aime chiefly at the grea- ted things in godlinelfe, and apply your felues efpecially vnto them, and let yourzeale be principally for them. The more The colder alfo this age is wherein we liue, the more zealous aealc now ne- we ought to be, for the better warning one of another, and that ceflary in re. we may the more further the Word our felues,thc more it is op- *pe<5*of the pofed? oppugned, and hindredby other : therefore iris thatl coldne .e o vrge andpreffe this point the more. They that haue been zca- 3 "' lous, and arc waxing cold, beginning to loofe their fir it loue, let Re them remember from whence they are fallen , and doe their fir ft
worlds, leafith.\t light which yet they haue bee alfo taken from them ; Math.6.ij. eh then how great Jhall their darknejfe be 1 Hee that is (till zealous, let him be more zealous : efpecially let him take hecdealfo of How a man waxing co]cjt A fuddainefrod vpon a thaw is dangerous. If a- ^rnfelfeVid ny be cold, orfir.de himfelfe in refpeel of the prcfcnt 2ge to make himfelfe waxe chill, and cannot get heat clfewherc as he would , let more zealous him hcate himfelfe by beating himfelfe : what is that ? 1 meane when hec not any p0pifl, beating or whipping of himfelfe : I fcorne that aieanes ol andlaughatit,asafoolifh thing , asamadBedleham part, as icalc. a praclize of 2?4d//Priedsin Elijahs time, whom Fhjah laughed to
;.KiBg.i8.28.jfo>r»f in that fobalfc. Alluding therefore to the manner of men,
that
to Gods word. C h a p. gt. 3?X
that in cold weather be where they haue no fircnenher can cxer- cife themfelues to getthemfelues an heate, do beate their amies vpon their (boulders, or thighes to get warmth : Alludingfl lay ) to this pradife, I meane, that if any at any time, by impri- fonmenr, or fickneilc? or trauell, by Tea or land, cannot bee par- raker of publicke exercifos of religion or haue not any to confer with &c. For the better whetting and Ptirring vp of their zeale, fuch ihould be the more carefullof priuate prayer , priuate rea- ding, priuatcmeditation of the word, and workes of God? both ofmercyandalibofiuitice. Once againe remember that it is not inough for you to haue that loue and zealc in you toward* the word, that was in Datttd and in other Kings , Prophets, and holy men before the comming of Chrift : but as yee haue heard the word to bee now more excellent in many refpeftsthenit was then, fo mull your loue and zeale be enlarged accordingly, farre exceeding and excelling the loue and zeale ofthofc times. In our ovvne caufes we arefo hot, fo zealous, that we haue need of water to coole our heate, and to abate our zeale : wee are fire and tow ( as they fay )for our felues. The fire of ow heart break- eth forth into face, into tongue, into hands , into euery part of our bodie. B ut alas in Gods caufes we are ( as we fay ) key cold, fo frozen vpi that no word for zeale, no exhortation to zeale, no examples of zeale? will thaw vs, and put life into vs. Let vs bee fo afhamed hereof, that we repent and amend. Thus(beloued) I am now come to the end of this point touching the loue of D*uid to the word of God , and touching that loue that wee are alfo thereby to learne towards the fame word. Now the G o d oflouc,andloueitfelfe, that fometime at the praier of Elijah fentdownefirefrom heauen to confume thofe two Cant aines and i.King.i.^,' their fif'ieS) that werefent to take E/ijih, etten thU God fend dow ne that holy fire of his Spirit from heauen into vs, whereby all our carnall thoughts, imaginations and luits that hinder our loue from the word, may be con fumed, and our hearts more & more daily fo en flamed with that loue of the word, as that by the faid word, and our louethereunto, we may know our felues to bee folouedofGodinCbriftlefus, that nothing ihall feparatevs from the fame loue, vntill the worke of the word bee made per- fect rnvs, and vntill we our felues bebrought to him that bath fo loued vs, euen into the heauens, there to liue and raigne with
V z hini
291 Chap. 28. Dauids Lone
him in all glorie and happinelfe , and that by and through
i.Tim.4.8. Chrift Iefus, who hath purchased the fame glorie and happines
andallothergoodthingsforvs, and for allotherthatlouehis
appearing : to whom therefore with the Father and the holy
Spirit, three perfons, and one, and the fame euerlalting,
Almightie,inuinble, and onely wife God, be all
thankes, praife, honour, and glory,
now and for euermore
Amen, Amen.
(V)
THE
SECOND TREATISE
OF DAVIDS MEDITA- TION OF GODS WORD.
SHElVI^Cq THE FECES'
fitieot the continuall meditation of the word by all men that will be fiucd : and that as well for kno w- ledge 04 ftrprAffifc And obedience : remouingltke- wife the things that may hinder the faid medi- tation of the word, either generally by all men > or particularly by the Mi- niftersof the word.
I o s h. i. 8,
Let not this botlee of the law depart tut of thy mouth , but meditate therein day and ni^ht : that thou maiefl obferue and do according to aU that u written therein : for then Jhah thou make thy way projpe- rom , andthenfhalt thon haue goodfucceffe.
LONDON,
Printed by Edward Griffin for Arthur lohnfon
dwelling in Pauls Church-yard at the figne of
the White horfe. 1616.
ip5
DAVIDS MEDITA
TIONOFGdDS W 0 %T>.
Ch a p. I.
Containing certain* obfer nations in the words in thisfecond part of the <verjei confidered fboth federally by themfelues, andalfo iointly with the former.
PS A I. II 9. 97.
It is my meditation all the day, or ( asfome tther read ) conttrtH- ally : 9r ( aifomz other ) cue ry day,
IthertobelouedintheLcrd, wee haue heard from the former part of this verfe of Dauids loue : namely, how vnfainedly j how vehemently, how conllantlyhelouedtheword, and the whole word of God. Now it followeth according to my former dillribution of this text, that I fpcake of the fecond branch of my faid diflribution, name- ly, of his meditation in thefe words , It is my meditation &c.
Hereof I may bee, and will be the briefer becuufe the argu- ments before hand led for commendation of the word , and of his loue thereunto, may alfoferuc for confirmation of his me- ditation thereof. For thofe things that doe make the word wor- thy or loue, doe alio make the fame worthy of meditation.
V 4 To
*9 5 C u a P . I . Dauids mcdiiAH$H
To proceede the better in this prefent point of Dd*/W/ medi- tation, let vs confider of thefe two things apparantly in this verfeprefentingthemfeluestoourview. i. Of Damdr medita- tion it felre. 2. Of the circumftance of time, whereby the fame is amplified. The former in thefe words,// is my meditation The later in thefe words, all the day, or continually, or euery day. The firft ilieweth what Damd did. The fecond; when, at what time, or how long hedid ir.
Touching il\efe two points, let vs obferue fir ft the words: then the chiefe matter it felfc.
Touching the words let vs obferue them firft feucrally by themfelues : Secondly, as they areioyned, and haue coherence with the former.
For the firft, let vsobfcrue; firft the word meditation : as bs- ingtheaft or vvorke here mentioned : Secondly the obied thereof: not indeed in the originall text expreffed, butnecclfa- rily tobevndn-ftood, and borrowed from ihe former part of the verfe, and noted by the word It > exprelled in our Fngilh traaflarions. Forthisrc:atiue/f can haue no other antecedent? then Gods word or law before mentioned. Neither can the verbcw haue any ofher nominatiue c ife. The third word to bee obferued, is the pronounce my, as noting the perfon that did mediratetobethefame,that had before made protcftaticn of his loue to the word. i. Obfer. Touching the firft obferuation, the word to meditate is more then to thinke vpon : and the nounc meditation feemeth to be more emphatical, then if he had vfedtheverbe,and laid cneiy, th it he meditated on the word. To meditate iignifieth feri- oufly to thinke vpon, and to gather all the thoughts of the mind together, and to fet them vpon fome fpeciall obiecl. It ii as much as ferioufly with all a mans wits ( as wee vfe to fpeake ) to remember, to confider, to ftudie, or to mufe of a thing: yea, c- uen with our felues to debate a matter , and by rea/oning to and fro within our owne hearts to difculfe it. Therefore fometimes
Pfli f. to remember, to meditatc,andtomufc are ioyned together. / remember the dates of V<r/( faith Dntttd ) [meditate on all thy worlds. 1 rnnfe ontbeyvorke of thine bands. In an other place hee vfcththe
y(al.77.f,£, very fame words and diuers other to the fame purpore. I haue confideredthe dates of old : the ye arcs of ancient times : I call to re- membrance tnjfong intht night : I commune rrit h my on nc heart and
my
ofGodsworA. Chap, i. 19 j
my (pirit made diligent fearch. What doe all thefe words , to coniidcr,tocallto remembrance, to commune v\ith his owne heart, and his fpirit to make diligent fearch, v\hat (I fay)doe all thefe words import, but (o to meditate as now vvc fpeake?In the like manner he fpeaketh agninc in the famePialme. / mil re. VerfnJa. member the rvcrkes of the Lord :fnrcly I 'will remember thywonders ifoitt : / mllmeditate alfo §f all thy workesyand talk? of all thy doings. All thefe words likeu ifc feeme to note, to deicribe, and to (hew vs the fame thing t hat the w ord u meditate fignifieth, the rather e>cu. 4 7< zn& becaufefome interpreters, and namely theoidc Latin interpre- 11.15.
ter doth in diuers places trar.flare that word, to meditate, that o- Iob l? 4- therinterpreterstranllatCjM^^^^orr^/^ortOf/^r, Pfa.3j.a8. 36
Thub much for rhe veibG,to meditate. ' *7 *
Thenounew^r,/»i<7w, feemethto bee morethenif heehad faid onely, that he meditated. For he feemcth to meane, that thojgh hee did often, and could not but often thinkevpono- th:r matters, yet nee made nothing his meditation but that which hcerehc fpeaketh of, and that this was his onely, or his checfe and principall medication and fet Hud/. Thus much breefely for my full obferuation of the (ingleuords.
The fecond is,touching the obiefl of his meditation,*0* is the n , * fame that was before the obicft of his Joue, namely, the Law, orWord,&v% hole Word of God. Sointhi-. up Pialmeheepr, had before laid, in the time pad, Princes fite mndffhxke a*awfl mee, butthyferuayd did meditate on thyflatntes. Beloi 1 1 ha: alfo he had faid the like in rhe time to come, I will meditate en thy precepts. Verfeij. Inthencxt veifealfo butoneto this my Text, heefpeaketh as hecrchedoth, andvfeththe noune, / hane more vnderfiandino Veriest then aL my Teachers • forthyteflimomes are my meditation.
This obferuation of theobiect ot'Dauidi meditation, is not onely to bee vndcrlloodofthe bare letter of the word, as if hee didalwaies meditate of fomeText or other of the word before written 5 but alfo o^the matters contained in the word : as of the iullice, power, wifdome, mercy and goodneffe of God : ofthc frailty, corruption and svickcdnclfe that is in man naturally, of the finncs that Godforbiddeth, and of the vertuesthat God commandethin the word, and other the like. For hee that mc- diratem of thefe things, though hee meditate not of any one Text of the word, yet he may bee truely faid to meditate of the word.
Nop
2? 8 C h a t> . i . Dauids medlutien
Ob fern ^ow k°tn tnef°rrner obferuationsof the ad: it felfe, and of
theobieft thereof, are the more in refpecl of the perfon that meditated of the word, noted by the pronoune my, to bee the fame that had before protefted his loue to the word in the for- mer words, faying, Oh how lone I thy Law \
As before he had not exhorted other to loue the word, nei- ther commended it to bee worthy of the loue of other, but had fpoken in the firii perfon,and faid,#£ how lone I thy Law?(o now heexhorteth not other to meditate thereof, neither commen- deth it to be worthy of « he meditation of other, but he fpeaketh again in his own perfon,& faith, It is my meditation. The fame is to be obferued in the formenplaces alleadged : in all which he fpeaketh not of the worthine(Te of the word to be meditated on by other, neither exhorteth other to the meditation thereof, but faith that himfelfe did meditate therof, and made it his me- ditation.
This may feeme the more ifl Damd, becaufehec being of fo great place, as alfo of fo great employmentfor peaceandwarre as he was, a man would haue thought that hee had many other things to haue taken vp his thoughts,his meditation and his flu- dies fo, that he had little leifure to make the word his cheefe or his onely meditation : notwithftanding, we fee it to haue beenc otherwife with him, yea, we ihali fee afterward, that hec was fo farre from thinking himfelfe by his princely place and dignity, difcharged from the meditation of the word, that hee vs as the more bound thereunto. Thus much for obferuation of the fe- uerall words in this firit part of my prefent Text, viz, olDamdt meditation of the word.
The fecond poynt wherby his faid meditation is further am- plified, being in a manner but one word, continually, or all the day,ox every day, needeththelelfetobefpoken of. This is the onely thing, for which the fame is to be obferued, namely, that thereby we fee Damd,x\ot onely to haue meditated of the word, but that he did this continually,' ox euery day, or all the dty. Iofli.i.g. This is the fame with the like phrafe in the fame matter, day
Pfalm.i.x. andnight. Now thus to meditate all the day, oreucry day, or Luc.18.1. day and night, is the fame that is commanded for praying al- Ephe(>.i8. waics? or continuing in praying, or pray ingv\i:houtcca(ing. As ! /ThcfT y J7# the holy Ghoft by commanding fuch prayer , doth not meane ' to bindc men to doc nothing elfe but pr3y, fo by fuch medita- tion
of Gods word* C h a t . f . 199
tion of the word, as is heere commended, wee are nor to vnder- ftand the forbearing of all other duties, and the doing nothing clfe but meditate.
Butwhatthen is meant byfuch praying alwaies or continu- ally, and without cealing ? Firlr, to pray without wcarinelfe, without fainting. This is expretlcd in the preface of the Euan- gclift before the Parable ofourSauiour,teaching his Difciplesfo to pray : For thefe are the very words of Lukt, He flak? * p*rabte Luc l8 lt vnto them, that men ott^ht ahvajes to pray }and not to faint. By oppO- fing fainting thus to praying alwaies, hec fheweth plainely his meaning to be, that wee ihould not bee difcouraged in praying, or content our felues with praying now a little and then a little, as being weary of this duty, but that how often fecuer wee haue prayed without (uchfucceffe and fo gracious ananfwer as wee looked for, yet weelliould notfhrinke orgiue in, as thinking with the wicked in the time of lob and MaUcln (as before wee i0b xi.\%. heard) that there is no profit in praying to God., but that ftill Malac.3.14. w ce holde on and pray as often as we may without any difcou- ragement.
Secondly, by the former precepts for praying alwaies is meant, that v\ e Ihould pray in all things, and doe nothing with* out prayer.
The like is to bee vnderftood ofmeditationoftheword all the day &c. For weare not toimagincthat the Prophet did no- thing eife but meditate of the word, but this, firft of all, that no day paftouer his head, wherein hee did not meditate of the word : yea, that hee tookeeuery occafionof meditating of the word. Heewasneuer weary of meditation Though hee had many other things therein toimployhimfelfe, yet hee forgat not the meditation of the word. Hisminde was not by any o- ther employment alienated from the meditation of the word) but the more thereby prouokedtherunto. As a man that hath laboured ncuer fo much one day in hi^ calling, is not fo wea- ried thereby, but that he laboureth a frefhthe next day, and fo day after day : fowasit with the Prophet touching this acl of meditation. Secondly ,w hen he faith he meditated on the word continually, or all the day, he meaneth that hee did nothing at any time of the day without meditation of the word for doing thereof. Therefore we may fafely fay, -that connnuaJl medita- tion of the word is more necelfarie then cominuall praying : as
being
• 3 Oo C h a p. i . Daniels mediuthn
being necsllarie before the doing of cuery rhing,and in the very doing or euery thing : yea, euen before che faid duty or prater, and in the veiie ad therof,thisworke of meditation or the word is alwaies neceilarie : as without which, wee know not eiiher for what to pray, or in what fort and manne. to pray • iris Gods word onely that canand mull teach vs, both what to pray for, andalfohowtopray. Mcditacion therefore offhewordis ne- ceilarie, both beforeand alio in praier, if we will pray aright for matter and manner. In which refped this our Prophet praietb, that the words of his mouth and the meditation of his heart might bee acceptable in the fight of God. In another place alfo TV1I.r9.14t he faith, Mine heart \v<u hot -within met : and whtle I was mttfm? (or meditating) the fire burned*, and 1 (pake with mytengHeyO Lord &c. So his meditation brought foorth an excellent praier. Nei- ther onely for praier, but alfo before, and in euery other thing it the meditation of the word necdlary, to dirert vs whether a thing bee to bee done or no, as alfojro doe euery thing. B ut of this more afterward.
Neither is the meditation of the word thus necciTary onely before and in the doing of any thing, but after alfo the perfor- mance of the bc(l duties, that thereby wee may fee wherein wee haue failed, and fo both repent thereof, and alfo take the better heed for the time to come, not fo to faile in the like duties Thus muchforobferuationofthc fcuerall words of this (econd part of this verfc, as they are to beeconfidercd by themfelues.
Now let vsobferue them likcv-sifc altogether, as they are ioy ncd, and haue coherence with the former.
Touching this, let vsobferue, i.Theconiunclionofrhcm.. 2. The coherence of them with the former,or their dependancr vpon the former. The comun - Concerning the conjunction of his meditation of the word, a»on of Da- with chut that before he had faid,& folemnely (as in the prefencc uidsmeditau-ofcjod) protcitcd of his loueto the word, it teacheth,thu: both on ofthe ^e{c muQ gOC t0aethcr, and that it is impodib'e for vs rightly
bis louT'1 ' arKl as we ouS* IC co mec*,tatc Ol the word,except we do firft Iouc thereof. it : as alfo, that all meditation thereof is nothing worth,cxcept
fir ft we doe loue it, and fo loue it, as before wee heard DmA to loueir, and as indeede, in refpeel of the former manifold rea- fons, itis worthy of iouc and of all loue. Therefore it is5that.as the Prophet firft fDcakethof his loue to the word, and thcoot
bin
of Gods word. Chap. r. 301
his meditation thereof, fo alfo in the firrt Pfalme , hce fet- tcth delight in the Law of God, bctoic meditation thereof 'day and night.
' Wehauelikevvifc from time to time feene, and daily doe fee many to medicate much of the word : yea to be great Students thereof, and able to fpcake much to the prouokmg of other to the meditation and ftudiethcieof,thatnotwithiranding do not loue the word at all: efpecially if their loiae to the \i\ ord be exa- mined by the tryalls before mentioned. But howfoeuer thefc doe thus meditate of the word, yet their meditation thereof is not rightjit is not good. It may perhaps benefit other to whom the fame by fpeaking or writing is communicated : but to themfelues it (hall notbebeneficiall 5 yea rather, it (hall at the laft (except it prouoke and worke alfo the loue thereof ) increafe their condemnation. The fame and much more is to be faid of them that do meditate of the word to oppugne it,to picke quar- rels with it, to difgraceit?and the better to maintaine their he- refiesj contrary to the word^by colour of the word : as alfo ther- by to infect other with their laid herefies , or to dravthem to fuchfinnes as themfelues do commit againfl: the word. Thus much for the coniundion of thefe words with the former.
Touching the coherence of them , the meditation of the Tjic CQ^ word here fpoken of is annexed to his former protection of rcnceofDa. his loue therevntO; partly as an effect of the faid loue, and part- uids medua- ly as a meanes to prouoke and increafe the faid loue. tI0n , 5l?c, .
As an effect, becaufe it is importable for any man fo to loue £„* £!* f the word as Dauid hid protected his loue, but that hee will alfo fo meditate on the word as O^/ihcrefpeakcthofhis medita- tion. For loue is fopoAcrfullan affection, (as at the (irif I faid) thatitcommandeth not only all the other affections, & powers of the will, butallthcthoughtsalfoofthe minde. Where your »t ,..$ ,, treafure us (faith our Sauiour) there ixi'lyour hearts he alfo. There i5nomanliuingbut nndeththis by his o.\n experience. Where any mans hearts-loue is moft fet, there the mihdes thoughts do mod runne. Therefore this medication of the word may well be put into the number of the tryalls of our loue to the word before commended vntoyou. And indeed I had before men tionedk,butthat I was in this latter part ofthoverfo to ipe.-kc fo largely of it. And well indeed may it be taken for a try all of our faid loue. For certainly, whofoeucr meditateclniot of the
word)
202 C h a r .1. Vduids tneiUttito
word, as Dauid here faith that hedid, cannot iuftific his loueto the word to be fuch as before wee haue heard Damdi loueto haue been. Can any man fay heloueth his wife?or childe,or any other friend moll dearely , and intirely, that neuer or feldome thinketh vpon them \ It is not pofTible. Yea doubtles, where the loue is feruent, there the minds will be occupied with thoughts of that that is loued , not onely ' vaking,but alfo llce- ping. Thus much of the coherence oi thefe words with the former , as this Damds meditation was an cried of his former loue.
It doth likewife agree with the former mention of his loue as a meanes to prouoke,quicken and increafe his faid leue: For indeed there can be no better whetftaneofa mans loueto any thing, than often to reuolue in his minde, and ferioufly to con- fiderthegoodnes,the virtue, the exccllencie of that which hee loueth. For thereby he feerh the more iuftcaufeofthat his faid loue. Often therefore to meditate vpon all the former com- mendations of the word, fpoken of in Darnels loue , and vpon other the like commendations thereof, cannot but much in- flame a mans loue to the word: and he that neuer or feldome imploycth his time in meditation of the word, doth not onely bewray his prefent loueto be very weake and cold towards the word, but alfo as weake, and as cold, as his faid loue is, that yet hecarethnotforthe (trcngthning andincreafing thereof. This (hall fuffice to haue fpoken for obferuation of thefe words,both confidered feuerally by themfelucs , and alfo ioyntly with the former.
Chap. II.
Wherein is an entrance m^de into the doCLrinc tavght it bj Dauids meditation of the word.
HAuingthus fpoken of the words, it remaincth now to handle the maine matter commended vnto vs by this Vamds meditation.
This may be reduced to two heads. I. That euery one lo- uingthe word, doe make the word alfo his chiefe, and princi- pal^ and onely meditation. i} That hee doe not fo onely at
fome
efGcds wcrd. Chap, z, ^o }
fome times, by rtarts or h'tts, but continually, conftantly.
Touching the firft, as it is nor inough for men to commend the word to the louc of other,except themfelucs do alfo loue it$ lb it is not inough to commend it to the meditation of other, except themfelues alfo doe make it their meditation. Many grant the word to be worthy of the meditation of other , that will not themfelues vouchfafe an houres meditation thereof. They will acknowledge that it ought to bee meditated of by other; viz: by fuch as haueleyfure, by fcholIers,by minifters of the word, by fome other that are idle, and haue little elfc to doe: but for themfelues that hauc much other bufineife in the world, they can finde no ley fure to intend any fuch thing : yea, though oftcn-times they fit idle in bodie by their fires , or elfe where in their houfes, and be alfo as idle in minde, mufing of nothing, yet they cannot vouchfafe to caft any thought to- wards the word, much lelle to make the fame their only or their chiefe meditation. If they haue no worldly workes wherein to imploy themfelues, or by the weather, or for feare of their creditors^or by fome crazineife of bodie, they be retrained from going abroad, and conftrainedto keep at home, what will they doe? will they ipend their time, or any part thereof in any meditation of the word I Nothing. le'Te. They will rather o- uer-looke their bookes of accompts, w hat they haue gotten or loft in their outward itate,or they will ftudie iome other hu- mane and worldly matters, as Chiualrie, Horfemanfliip,Plan- ting, and the like: orpalfe away their time (as they fpeake) at cards, or tables, or dice, or herds end, or in fome other play, and vaine recreation, than fettle themfelues to meditate on the word, or any other thing thereto belonging. If they haue no companie of their owne vM'th whom to /pend their time in va- nitie, they \\\\\ either fend for fome neighbours, or elfe not dif- daine 'heir bafeft feruants companie in their faid vaine exercifes for excluding of all meditation of the word.
JVIoreouer , though the workes of God be worthy of great mcdita.:on,(the v\orkcsof hispo*\er,ofhiswifdome, of his iufticc, of his mercy &c, in v\hich relpecl: wcemay feeinthis bookc of the Pfalmes the Prophet often times to haue medi- tated oi: them) yet for all that, the word or God ought to bee cuery mans chciffi and (in a manner) only meditation. All the workes of God, and euery one of then^doe fhew the glory of Pfal:,i<M.
God
3°4
Chap.2, DAuids meditation
God ( as before hathbcene (hewed ) and are the general! fcholc- m afters of God ( euen of his common free fchoole) to teach all men ( euen them that haue not the word ) the invifible things of
Ro: 1.19,10. Q0At thereby not onely to make them without excufe , but alio toprouokethemtoglorifle God as God, and to be than kefull vnro him for his /aid workes, and for his invifible things by his faid workes declared vnto them, Whofoeuer therefore do not make the faid vfe of the workes of God, (though they haue not the word ) but do onely gaze vpon them , or make benefit of them to themfelues for this life, what do they more than beafts,
In chap: 9. than birds, than fillies , than creeping creatures ? But of this more afterward. Jt is therefore necelfarie, that men fhould meditate of the workes of God, euen toprouokethemtogiue that glory to God , that his invifible things by his faid workes declared doe require of them. Notwithftanding, as we haue heard the word to be more worthy ofloue than the faid wcrkes of God, fo alfo it is more worthy of meditation , and that euen for the fame reafons for which wee haue before heard it to bee worthy of loue: yea of fuchloue as before wee heard of: the rather becaufe as God hath not dealt fparingly with vs for mat- ter of meditation from his workes (the whole world,acd all the creatures therein, aboue and beneath, and on all fides being al- waies before vs, and in refpe<ft of the" u ork emanlhip, as alfo of their feuerall virtues and operation J which daily wee conferre and talke of offering new matter to be meditated on ) becaufe ( I fay ) as God hath giucn vnto vs plentiful I new matter of me- ditation from his workes, foefpecialiy he hath dealt meft boun- tifully towards vs for the imployment of our meditation, in giuing vs h large, fo ample, fo copious a booke of his word, without which, we neither can well meditate of the workes of God) nei her will the meditation of them do vs any good - yea the myfteries aifo whereof with their accomplifhmcntjwere not fo fully made knownc to the Angels themfelues of hcaucn, as now the fame are made knownc, and fliall daily bee more and more made knownc vnto them by the Church, euen till the laft commingofChiift to the laft judgment, as wee hauci'kewifc bcfoie heard.
Btk before I precede further in this firft point o( the neceffi- tie of euery man to make the word o^ God his chiere and prin- cipal! nnd Onely meditation, I v> ill confine my felt e within thefe
two
of Gods word. Chap. 2,. 30 j
two ends of the faid meditation, namely to flicw k neccllaric tirft for knowledge, fecondlyforpracftifeand godJines.
Touching the neceditie of meditanon of the word for know- T^c medita- ledcc, let vs firii of all lay this foundation or ground of all fol- tion.of,he.
1 • 1 u 11 1 1 1 A u n word neccl-
lowmg, namely that all other knowledge is nothing to cternall parie torailinc, life, without the knowledge of the word orGcd. Though a knowledge, manbeneuerfo greatafchollerandneuer ib learned in all o- ther learning, neuer fo great a Politician and Stares- man, able to weld and to rule whole kingdomes, and fo wile for common- wealth matters, that like to Ackitophct his word he as an Ora- 2.Sam i£.2$. clc of Go /, neuer fo expert in marriall and warlike afTaires,r,euer fo prudent and prouident for gathering of worldly riches, for attayning to worldly preferments and honor;, for winning of fauour and grace with men, euenwith the grcatefl , yet if hee be not wife vnto faIuation,rf he be ignorant of the word of God,all his other learning, knowledge and prudence3and hu- mane v\ifdome is not worth any thing.
Now for the necdline of meditation of the word in refpccl Two forts of of knowledge to euerlaliing faluatioiij all my arguments in this arguments for behalfc I will reduceto thefe two heads. 1. Tcllimonies of nMC c? ? Scriptu.c. 2. Other reafons, grounded alfo vpon the Scrip- viirtelftirio.
tures. mes of Scrip-
My tcQimonies of Scripture Twill reduce to flue ranks, viz: tL'rc> & other to be either commandatorie : or commendatorie ; or promif- " afo"s- „
r ■ j riii t_ / • f riue forts of
lone, or deprecatory for knowledge, or reprenenforie of igno- tcftimonics of ranee: that is, to exprelfe my meaning more plainly, i.com- Scripture mandements for knowledge. 2. commendations of know- ledge. 3. ancient promifes of know ledge in thefe laft times. 4. prayers of holy men for knowledge in other. 5. reprehen- fions of ignorance,with comminations accordingly.
Touching commandements to omit that of DauidtoSalo- Commandc- mon, Thou Salomon my fonne fyorv the God of thy Fathers drc. and merits for in Salomon to all other, lervs come to the precepts of Salomon knowledge, himlclfe for knowledge. He therefore fpeakingnotas a King, ' but rather as a Prophet, often times exhorteth his fonne (by the word Sonne meaning euery member ofthe Church) to incline his eare vntowifdome, and to apply his heart vntovnderftan- ding, to cry- for know ledge ( an d with all earneflnetlc ) to lift vp hisvoice( in prayer to God) for vnder (landing: yea, tofceke Pro.t.i.&c. herasliluer,and to fearch for herasforhidtreafurc: andthac
X he
^06 Chap. 2. Davids meditation
hee mighr know whereto fmde ihe faid wifdome, knowledge and vnderftanding, in the firft place he comm3ndeth him to re- ceiue his words, and to hide his commandements within him. The like hee doth; and in very like order afterward, Let thine
Pro: 4.4. heart receiue my words, keepe my comma-/! dements and hue. Get wif- dome, get vnderftanding &c. And prcfently againe , Wfdomc is vcl ' 7' the principal!, therefore get wifdome with all thy getting , get vnder- ftanding. In both places he doth more then inlinuate3his words, that is, the word of God, to be the principal! meanesforthe getting that wifdome, vnderftanding, and knowledge, which here he fo ftraightly commandeth. That whole booke of the Prouerbs, is full of many other the like commandements for knowledge.
The New Teftamentlikewife is full ofthelike precepts,euen , r for knowledge of the word. Be not vnwtfe ^ but vndcrflandwh.it
P "'* '* the will of the Lord is. Whofoeuer therefore are ignorant of the will of the Lord reuealed in his word, they areplainely by this antithefis and oppofition of the Apodle proclaimed to be vn- wife, foolifh, or madd men ; for fo the word vfed,and translated vnwife, doth import. Let the word of (fhrijl dwell richly in yon in
Colof,3.i6. au xfif dome. Peter alfo commandeth them to whom hee wri- teth y to giue all diligence, fir adding to their faith virtue ( or rather
i.Pct. i.f . fortitude) and to virtue or fortitude knowledg. Afterward alfo hee exhorteth them, not onely to labour for knowledge, but alfo to
a.Pct.j. 18. grow in the knowledge of our Lord J efw Chrift,as well as in grace.
All the(e commandements arc giuento all forts* to all mem- bers of the Church : not to Minifters onely, or Eiders,or Dea- cons, or booke-learned men, but to all other that defire to bee faued : to men> to women, to maides, to children, to allwhar- foeucr.
In this argument for the neceflitie of knowledge taken from Gods commandements in that behalfe, let vs with the former remember that golden fentence , God would have all men to be fa*
E/r/im 2.4. Ue^, and come to the knowledge of the truth. For what moreau- thcnricall and forcible commandement, than the will of God ? In this fentence the Apoftle fpeakerh generally, faying all, that is all forts of men ; not euery particular pcrfon, as appeareth by his exhortation, verf. 1 to pray for all men, and then by particu- lar mention of Kings in the 1 verfe : as alfo by the like fentence
Tic i.xx. toZV/vw, after a particular enumeration of old and young, men
and
cfGodswcrd. Chap. 2. 307
and women, and of feruants. Is not this alfo manifeft by reafon
taken from that that elfcvvhcre is faid of the will of God, viz. p^
that the Lord doth whatfocuerhee will in heauen and in earth: ' \A[$,
andagaine,whocan refill his will ? If God then wiilhaueeue-
xy man to be faued, who iliould perifti ?
To rcturne to the former place to Ttmothtejhe Apoftlc doth not fpcake of men only , but alfo of women : not vfing that word that is onelyofthemafculine gender, (as he doth afterward in x Tim • g the fame chaptcr,willing men only to makepublickc praiers, & expreffcly retraining worn en from that worke ) but vfing a word of the common gender (the fame thzthomois inlatine) for both fexes, and flgnifyingthc man and the woman. So great then is the mercy of God,that hewillhauethconefex as well as the other,the woman as well as the man, to be faued : anil men and women of all ages, forts, and conditions.
He fpeaketh likewife of no knowledge which now they haue by nature , butoffuchknewledgcasby grace they mull come vnto: therefore he vfeth the wordc#*a?.
Finally he declareth tfec knowledge whereof he fpeaketh by thefubied faying, the knmledge of the truth. What is that truth but the word of God I S<tnftt fie them 0 father through thy truth : I0h.i7.if. thy word is truth. Orifanyman ihall interpret thefe words as a reafon of the former petition for the fandifying of them , be- caufc his word that promifeth the fancTirkation of them is truth it felfe, yet this alfo confirmcth that that now wee intend. But ofthefe we haue fpoken before in opening the commendations of the word in the 1 9. Pfalme, Thus we fee that God comman- deth and willeth all men whom he hath appointed to bee faued to come likewife to that knowledge of the word. Who then can denytheneceflkieof knowledge i Thus much or commande- ments for knowledge.
Touching commendations of knowledge of the word , let Tefiimonies vsbeginnewiththofeof Salomon, euen his manifold commen- commenda. clarions of wifedome and vnderftanding by the way before tory otknoW- couched. Yea,let vsremembcr that befidcs his former commen- gc' dations of wifedome and vnder (landing both in the former places, and alfo elfewhere, he hath alfo commended knowledge Pro.;, xj.ifc co be an excellent raeanes to kecpe men from Flatterers and gio- in 8. 10. 1 1. zers. For an Hypocrite (faith he) with his mouth deflroyeth his neighbour, but throwgh knowledge the iuft fliallbe deli- Pr0, lJ *'
X a uercd.
308 C h a p .a. Ddkids meiUttion
uered. And this is manifefl by the example ofZerHbhbci, and Ezra. 4.1,1. icpjua. For vv hen the aduerfaries of God, of his G tie, and of his people, offered to build the Temple of the Lord Godoflfrael with them, pretending tltat they alfo fought God &c. they by theknOv\ledgeandwiiedomeofGodin them, difcemed their fraud, and anfwered plainely and baldly, that they had nothing todo withthemtobuiidanhojife vnto God : but that them- felues would build, &c
By the fame knowledge when SanhtlUt and Tcbijah , and Gcihemij and other enemies of the Iewes fent to Nehemiahzo
W * j,
Nchcm/.i, i.meete them in fome of the villages of the plaine of Onoy with a fecret Intent to doe him fome mifchiefe, heforefaw their intent, and auoided the danger. And though they were importunate with him, and fent vnto himfouretimesinthatbehalfe, yet dill he anfwered in the former manner , yea , though Sanbalht fent the rift time by his fcruant w ith a letter vnto him, yet could hee
Vcrf. 10, not get within Nehemiah. Afterward, when Shemahh of the Priefts (tocke, pretending in deuotion a fcqucllration ofhnft- felfefor prayer in behalfe cf Nehemhtb for thepreuentingof fome danger which h 'ginedto be toward, him, perfwaded iW^wwfcfortheauoidingthc faid danger to betake himfelfe vnto the Temple, and to Inutvp himfelfe therein ( 6 deepe hy.
Jpocrilie ) A^wwAprefentlyperceiuing that Godhadnotfent him, but that he pronounced that prophefie again (1 him by the hi re of Sanbatiat, anfwered mod wifely , Should fuch a man as I flee ? and who is there that being as I am would goe into the Temple to faue his life ? I w i 11 not go in. This anfwer Nehemhh made by the knowledgeofthe Scriptures , hauing learned that ^t there was the fame regard of the Temple that formerly had been
oftheTabernacle,into which no (Iranger, ( rhitisnonenotbe- Dcut 19 1. m% of the feed of Aaron) might flee for fafegard of his life,there being other places of refuge appointed for other that vniufliy w ere purfued for blood. Many other the like examples there are, too redious to be here produce^.
Moftofallrenoumed is the example of ourSauiour,whobjr
thetreafuics of wifedome and knowledge hid in him did al-
waics d el iuer himfelfe from all dangers how fecretly and clofe-
ly focuer contriued againrthim :from the tentation of the£fr-
Math.n. 1$. rowans by a piece of Csfars coine : from the like of the Saddncees
Vcrf.13. ' thinking tghauegrauelled him with their riddle of feuenbrej
thren
of Gods rv or d. Cham; 3 ©p
thren, that had all but one wife : from the like of the Pharifees propounding the (jiiedion of diuorce vntohim : and ( notto M*™.ij.j« trouble you with too many) from the like of the Scribes and Pharifcsjbringingvntohima woman taken in adulterie: and Ioil* 8-3-&c» asking whether ilie were to be Honed to death or no.
Afterward indeed he wis betrayed of Indsu not for want of knowledge; or as though be could nor haue auoided it , but be- * ? V** ZJ* caufe hecamevnto that houre 5 and that he might fulfill his Fa- ' ' thers will, and performe the Scriptures in that behalfe.
As by thele,andotherthe like prefidcnts you fee how great a benefit it is by knowledge of the Word to bedeliueredfrom Hypocrirs andfecret enemies , fo the greatnefle of this benefit doth appcai e the more by the contrarie : namely, how many worthy mentor want of this knowledge or becaufe they did not vfe this knowledge were by Hypocrites furprifed,as Abncr & Amafa by Ioab: fimple hearted Gedaltah by curfed /fbrxael : & H-tbeUt the flrft: by his vnnaturall andbloudy brother Caine,
But to proceed, knowledge is further commended by the hmzSalomon, as hauing the eies of the Lord otter it for />r</<rr/M- Pro.u.i*. tign thereof. That is, for preferuation of them that haue it. This is fomewhat more then the former , as the generall is more then the fpeciall. The former was for deliuerance of the iuft/pccial- ly from Hypocrites : this is for deliuerance of them from alle- nemies, from all dangers. This might bee illuftratedby diuers examples ; yea , of whole kingdomes profeffing onely know- ledge, and hauing but the mcanes of knowledge: though touch- ing many particular members of fuch kingdomes, not hauing knowledge : much lelle liuing according to knowledge. For how mightily for along time were the eyes of the Lord ouer all rhekingdomeof.Wrfforpreferuing thereof : euen becaufe of this knowledge among themr
Thelikemaybe faidof the mighty preferuation of little GV- «^f,notwirhftanding many great allaulrsagainitit.
So likewife of 7^c/W, being oppugned by the French King, and the chiefeft power of France for alongfcafon. And ouer what kingdome were the eyes of the Lord euer more, then ouer cur owne t verily as we haue had more knowledge of the word, and more meanes for knowledge then other kingdomes^ fo wee and our Princes, and our whole State haue had greater af faults, ■aadyet thecyej of the Lord hanf al waks-be^ne fo ouer ygj that
X 3 we,
310 C h a p. 2. Davids meditation
we^andour Prmcct, andxror whole Smc haue hadffafrjigafc
feuk*, and yet the eyes of the Lord haue alwaies beene fbouer vsjthat we, & our Princes, and whole State haue been preferued from allfuchallaults, both forreineand domefticall.
Doth not the a(fauk by Spaine again fl our whole Land in the yeere 1588, and our great deliuerance from the fame vpon our humiliation before God by prayer and fading according to knowledge, witneife as much ? Is not the fame as euidentby many deliuerances of our mod Noble Queene, Queene £/iz,a- bethy and in her of the whole Land, from many forrcine at- tempts, and home confpiracics againrt vs ?
Touching the time of our prefent dread Soueraigne,the pou- der treafon was fuch, fo heynou?, fo bloudie , fo contrarie to na- ture, fo monftrous, and euery way fo horrible, that it may feem to haue beene in plotting and contriuing by all the power of hell, euen euer fince there hath beene a power of hell : and was neuer put in praclife before, partly becaufc they neuer before hadfofitinftrumentsforthattheirpurpofeasnowtheyhad.and partly becaufe the faid power of hell with their popifli inftru- ments neuer feared fuch a defolation and ruine of their king- dome as thea they feared. God renew and increafe their faid feare, without any releafe. or mitigation thereof. Yet, as mcn- flrous, and as horrible as it was, the eyes of the Lord were vpon our vSoueraigne, and vpon vs for his and our preferuation. Yea, euen then did he preferue vs, when our enemies had thought they had effected their defires.
To make narration of particular preferuations of particular perfons,as of Athanafius and many other , were cndlelfe , and wot fo profitable as laborious.
Toleauetbistefhmonie commendatorie of knowledge, let vs further remember, that as in the Prouerbs Salomon had often- times preferred wifedome, knowledge, and vndcrftanding, be- fore filuer, gold, pcarles, precious [tones, and all things that can bededred, ( as we haue heard ) b alio HoJbe* dothpreferrc the knowledge of God ( viz. that is no where elfe to be had but in the word, as before alfo we haue heard ) before burnt offrings, Hofk*. & / defired mtrtie ( faith the Lord by him ) and not facn fee : and the knowledge of god, more then burnt offnngs. If any reply , that the knowledge of God, there fignificth faith and all true godlines, laafwer, that euen this fynccdoche;by knowledge to meaneall
other
cf Gods word. Chap. 2. 31 r
other graces for the life to come, is a very great commendation thereof" 5 as noting alio that there can bee nothing elfe, without this knowledge. But of this afterward.
Let the next commendatorie teftimonie of Scripture for knowledge, and for proofe of the neccllitie of knowledge of theword, be that that our Sauiour faith, This 14 life eternal/ that I°h- 17- 1- they know thee the enelj true God , and lefui Chrtfi whom thou haft fent. Can there be a greater commendation of the knowledge of God, and of Iefus Chrift jthento fay thereof, that it is life e- ternall ? Is it notlikevvife a great commendation of the know- ledge of God by his word,that it is made a principall part of the t nc.v mzn.renfwed after the Image of God? as alfo that it is afpeci- all point of our f utu re exceilencie in the kingdomc of gIorie,that though here we know but in part, and fee but (as) through a1' 01* ** glafte darkely : yet then and there we fhall fee face to face • and know, euen as v\ e are knowne I
Lad of all,fb»' commendatorie teftimonies of Scripture let vs remember, that the Apoftlecalleth the knowledge of our Lord Iefus Chrift by thenameof exielUncie of 'knowledge , or the moft Phil, 3. J. excellent knowledge, Forindeed what knowledge can bee more excellent, then to know him that is moft excellent. All other knowledge in refped here of is bafe and abieel, vile and contemptible. He that knoweth Chrift , knoweth all things ne- celfarie to be knowne: becaufe in him are hid all treafures ofcoloff. 1.3. wifedome and knowledge, and therefore elfew here he faith that he efle erne dor determined not to know any thina amonq^ the Corinthi- * Ans,faue Jeftu Chrifl and him crucified. Hee that thus knowe:h not Chrift, knoweth nothing as he ought to know. In the fame former place alfo to the Phthppians, he faith of himfelfe, thatin refpe&ofthatforefaid excellence of that knowledge, hee had not only at his firft tafting thereof, but alfo did then, after fufler- ing of many hard things for itjfoeftceme thereof, thatincom- parifon of it, he accounted all other things as filthy dung, that is in the inwards of beafts.
Here with that may feeme to accord, that in another place he faith, that to know the louc of Chrift., palfeth knowledge. I Ephefi 3.1*, grant that this comparatiue fpeech ( palfeth knowledge ) in the originall text it is to bee referred to the no-inc /<?«<?, not to the verber* know But what then?Is not loue the fubieft of the verbe know.'If therforethefubieel: of knowledge do paileknowledge,
X 4 ihall
31a C h a p . 2 . DAttids medhdtlon
(hall we thinke that the knowledge it felfc thereof isuot futable?
As knowledge it felfe is thus commended, fo are they
that hauethefaid knowledge. Tattl faith of the beleuing Ko-
Rom.i 5,14. mansjf^tf he was perjwaded ofthemjhat they were full of goodncffe^ file d with all know ledge y and able to admonifh one another. So alfo
i.Cor.8.7. hecommendcththe Corinthians, tohaue abounded in euery thing,not only in faith and vtterance,but alfo in knowledge &c. I might heapevp many other the like commendatory tettimo- nies to prooue knowledge, euen that knowledge that now wee fpeake of, to be necelfary for euery one that will bee faued. I might doe the like for them that haue the layd knowledge. B uc why (houldltroubleyoufomuch I This therefore (hail fuffice for commendation of knov\ ledge.
Teftimonies In the third place, according to my former promife and pro-
promiflory of iecl,le:vs confiderof Gods ancient promifes of knowledge in
knowledge thcfdaft times oftheGofpell.
Heerc fir ft conlider of thofe in the Prophefie of I faith : and firft of all,that fpeaking of the kingdome or Chrift,and prophe- fying that vnder the fame noneihould hurtordeftroy, heegi-
Ifai.11.9. uer^ thisasareafon, becaufe the farther the Und pjonld bee full of the knowledge of the Lordy as the waters cotter the Jea. Doth he not
liai.^x.i. a]f0jn another place plainely fay againe,that when the King/bull raigne in right eoufnc Jfe, and the Prince rule m lodgement, that is, when Chrill made manifeft in the fle(h,fhall (hew himfelfeto be the King and Gouernour of the Church, then the eyes of them that fee [ball not be dtmme(px (hall not be ihut)and the cares of them that he are pjtll hearken ? \\ hat meaneth he by all this ? hee tel leth
Vcifc4. vs in the next words, faying : The heart of the rafij (or hafty, or
fooliih,bccaufe allralhperions arefoolill^yW/1 'vnder -ft 'and know- ledo^e^ and the tongue of the fammerersfljallbe ready to [peak^plainly. Thenfolloweth, asaneffeftofthefbrmer, that the vile perfon (or the niggard,to noteal niggardly men to be but vile perfon s, fprung from the dung-hill, & grubbing in the dung -hill,that is, minding earthly things)fhall be no more called liberalI(though pci haps he giuc now & then a pcnny,or a groar,or a (hilb'ng,or a pound to fomc good vfe,that rcquireth 2 o. times a greater gift)
i$am.2<.3*. northcchurlcf.iid to be bountifull, though fometimes on the fuddenwith A^r^/,hemakca feafllike a King, and repine at it, and pine vpon it an whole yccre after. The fumo! this promife is, that vnder the Gofpell there (hall bee fuch abundance of
knowledge^
of Gods word. Chap.i^ 313
knowledge, that euery man Hiall bv^e ab'c to iudgc rightly, and difecrne rhings that differ : not to call him liberal! or bountiful], that by Harts or fits doth giuea fmallaimes, or doe fome one good deede or worke of mercy, butfuchenely as fo meafureth his affaires mth tftdgfment, that he is alrvaies gr adorn ^ full of com- Pfa.M £.4.5.6, tafficn^fljennngfaHour^ andlendm^&c, oiHtn(r a portion not one ly to /even, but alfo to eight ; because h-.mfelfe knmeth not what euill flail Ecclef. x i.i, be vfon the earth : and w hat neede himfelfcmay haue of the libe- rality, mercy and kindnetfe of other. Afterward alfothe Lord by the fame Prophet fpeaking of Chrifts comming, promifeth lhi.41. 6.7. togiue him not onely for a couenant of the people, but alfofor a light of the Gentile^ to open the blindc eyes, to bring out the prifoners from the prifon, and them that fit in darknclle out of the priion-houfe. What is this but to giuc the knowledge of God to them that are naturally ignorant of him (as all men are) Aftsi6.i%. octhcrbvto difcharee them of their forefaid bondage andfl3-R°m8,1?-
I 1 CT T If
uery toS^than,and to their o.\ne wicked lufts,and to giuethem ' ' '" the liberty and freed ome of the fons of God, wherby they may boldly call him their Father.
Doth heenot alfo afterward by the fame Prophet promife, that all the children of the Church generally (yet it may behee particularly and cipecially meaneth the children of Ifrael, yet to be called & reflored)do:h he not (I fay) promife again by the fame Prophet, that all the children of the Church ("that are true Iui i*Al* children, notbadardly hypocrite*) fhould beetaughtofGod?
To leaue Ifinab^wh at faith leremlah .priuenthis,that the Lord T would giuethem Pallours according to his ovvne heart. What to doe \ To robhe, and poll, and fleece his flieepe, and to make themfelues fat with thurflcili ? Notfo: (though this indeed be rhewofullpraclifeof many accounted Paftours in thefe times) but to fcede them. Wherewith ? with words ofwind3with vaine toyes,eloquentphrafes, and many fuchmatters,as wherby they be neucrawhitthe better ? No, no : but with knowledge and vnderftanding I and with what knowledge and vnderftanding? Euenfuchas Ihould make them fo zealous for the Lord, that they fhould bee fo farrc from feare of profeffing the knowledge of him, that they mould be ready (if need required) boldly and couragioufly to fvi eare the Lord liueth : yet, in truth, in iudge- Icr*™.4«* ment & in rightcoufnes : & that by this' their zeale fo arifing ftom knowledge, and guided by knowledge, they fhould pro- voke
514 Ckap.}. Dauids meditMun
uoke other to bleflTe themfelues in the Lord, and to glory in him.
Icr.9.14. Much more fhould themfelues glory in this that they vnder- flood, and knew him to be the Lord.
Of all other that is moft worthy of all obferuation, which the Lord makes one principall article of his new couenant, that hec
Icr.i$.7.?i.33 Would makcin thefe lafttimes, namely, thathee would giue them an heart to know him to be the Lord, and that hee would put his Law in their inward parts, and write kin their hearts, and fo declare himfelfe to be their God,and them to be his peo- ple, and that they fhould no more teach euery man his neigh- bour, and euery man his brother, faying, know the Lord 3 be- caufe they fhould all know him, from the leaftofthem to the greateft.
With all the former promifes, let vs ioyne that mloel, al-
A As lit. kadged DJ ^etsr *° the fame purpofe. What is that ? That m the lafl dates (that is, in the time of the Gofpell) he would poure out
Ioel 2.28 hufpirit vpon allflefi : and that their Jons and their daughters fhould frophefle : their olde men (hould dreame dreames : their young men Should fee vifions, &c. All thefe promifes and phrafes, did prog- nofticate a greater meafure of the knowledge of God in the time of the Gofpell, then before had beene. So much for pro- mifes and prophefies in former times,of knowledge of the word and will of God, in thefe latter times of the Gofpell, andfince the commingof Chrift.
Chap. III.
Shaving the further rteceffity of meditation of the word for know- ledgeyby diuers praters of holy men for the knowledg of the word in other, as alfo by the reprehenfiom of ignorance ,and comminu- tionsagainjl it \
n:
O w it followeth tofpeak of many earned prayers, that ma- ny worthy and mod excellent feruants of God haue made T ft. for knowledge and for the encrcafcofkno a ledge. HeerelwiS
deprecatory not trouble you with thepraiers that fuch men haue madefor or fupphcato- the knowledge thereof in themfelues, becaufc hecreof I haue ryfor thitnc- fpoken before: but I will onely (land vpon fuch praycrs,as fuch «fliry of racnhauc madefor knowledge 6c for incrcafe of knowledge in
knowledge.
£ " other.
dfGcdswtrd. Chap. 3. 315
other. Now therfore firft ofall call to mind, that when a young man complained that Eldad & Mcdaddid prophefieintheholl, &vvhcn hfhua the.fon oilVun the feruat oiMofes vponthefaid compIaint,intreatcd Mefes to forbid them that (o prophefied, call (I fay)toyourmind,that/l/<0r/ did not only rebuke Iofbtta for (0 fpeaking ,& anfv\ ered, Enmefi thou for my fake f but brake Num x forthalfotoihisholy wiih^would God that all the Lor di people we re Prophets yand that the Lord would put hisfpirit vpon them. Is not this wifh a kinde of prayer ? doubtleire, it cannot be denied to haue beene an eai nell and zealous prayer.
In the next place remember that excellent prayer of the Apo- file for the Epheiians, That the God of our Lord lefttsChrift, the Father of olorie might giue vntothem t he Jpirit of wifdome andreuc- Ephef 1,17.1 9 lation in the knowledge of htm, the eyes of their vnderftanding being 0- pened(or, euen opened eyes of their vnderftanding) that they mioht know (or, to know) what is the hope of hk calling and what the glory of his inheritance is in the Saints , &c. Do we not fee what an excellent prayer theApoftle heeremadefor all the Ephefi- ans,both men and women (not for fome onely) already called, and in part both illuminated and alfo fan clified., for further wif- dome, reuelation and knowledge r and that without fuch en- creafe of knowledge, he infinuateth that they could not know the greatnelfe of the hope of Gods calling of them, neither the likegre.it glory of the inheritance of his Saints, neither finally the exceeding greatnelfe of his power towards them that be* lecue, &c.
A mongft other things alfo which m oft earn eftly heprayeth for afterward in their behalfe, is not this one, that they might E ^ r% .^ be able to comprehend with all Saints, what is the bredth, and length, and depth, and height, and to know the loue which palleth knowledge, thatfothey might bee filled with theful- nelfeofGod ? And doth not the Apoftle plainely teach, that withoutthat knowledge of the loue of Chriff, we cannot be fil- led with all fulnelfe of God I Now where is the faid knowledge ofthe loue of Chrift to bee found, but onely in the word ? wee may indeede attainc to fome knowledge ofthe loue of God by his workes : but the loue of Chrift is no where elfe to bee found, then in the word. Toleaue this prayer forthc Ephefians, hee doth likewife (though fome what indirectly) pray for the Phi- lippians, in this manner & words, And this I pray, that your hue PhiLi.j.ie.
may
j r 6 C h a p , 3 • DauiJs meditation
may abound yet move And more in all knowledge, and in dlliudgment &c. In thefe words I fay that Paul prayed fomvshat indirectly for knowledge in the behalfe of the Philippians, For I doe not take the point of knowledge to be the chiefe matter of this prayer* but the pronoune this I referre rather to the eight verfe, where he had called Cjodto be his record how greatly he had lowed after them all in the bowels of lefts Chrt/l. And this I thinkc to be the direct matter of his prayer, namely ,to be amongfr. them, that fo by his prefence and paines,he might further them more and more in knowledge and in all iudgmenr 6cc. When there- fore he faith , And this I pray that, this word (that) 1 interpret, not as a note of the matter of his prayer to be referred to that that followeth, but as a note of the end why bee prayed and fo much longed to be among them , namely to the end , that hee might further their knowledge. And the reafon of this my in- terpretation, is not only becaufethe word tranflatedrtaf.inthc origrnall text, doth import the end of a thing fpoken or done, as well as the matter, but alfo becaufe of the likeplacetothe Ro:i.9j1o,ix. Romanes, the words be thefc, Godismjwitnejfc, whom lfcrue with myjpirit in tbegcfpell of his fonne^ that without ceafmg I make mention ef yon alwaies in my prayers, making reefuefl , if by any meanes now at the lafi I might haue a prosperous iourney by the will of God to csme vnto you. For I long to fee you , that I may impart feme Ipiritnall gift, that yee may be cftablifoed, Here is the very like place, but in more words, and in a diuers order ; becaufe whereas in the former place to the Philippians his longing de- fire to be with them is in the firft place, and then his prayer (o to be according to his defire in the fecond : in this place to the Romanes his prayer is firft, and then his deli re fecond : but the end, both of his prayer, and alfo of his defire to be with them, was that he might impart fome fpirituall gift for the furtherance of their knowledge. To returne to the place to the Philippi- ans, I would haue you further to vndcrfland, that though hee mention theloue of the Philippians, yet his fpeciall meaning is not that their loue might more and more abound;but that their knowledge and iudgment might more and more abound , and accompanie their loue, both towards God, and alfo towards one another, for the better direft ion thereof: becaufe other- wife the loue of man both towards God, and alfo rewards man is fubicd to great error. It is indeed nccelfaric for the loue of
ewery
$fCodsrcord. Chap. 3. 3X7
euery man more and more to abound , but yet ( without prciu- x ThclV. 4. 10.
dice to the diuers judgments of other) I take the Apoftle in this
place efpecially to aime at this, not that their loue might (imply
abound, but that it might more and more abound, or incrcafe,
and grov\ in knowledge,and in all iudgement $ and that this in-
creaie of knowledge and Judgment for the better guiding of
their loue, is the efpeciall thing for v\hich the Apoltle longed
and earnellly prayed to be amengft them. And indeed except
our loue to God and men be daily accompanied with an in-
creafe of knowledge, it is in great danger: theoneof fuperfh-
tfon and idolatre it felfe, and the other of going too farre, and
preferring man before God. For what hath beene the caufe of
all fuperltitionand idolatrie, but a kindeofloue: yea,ofzeale
towards God w ithout knovvledge. / beare them record (faith the
Apoftle fpeaking of the Ifraeiites ) tbut they hane a z,eale of God, Rom.IO - %-
but not ac cor din a to knowledge, and lo in that zeale of God with-
out knovvledge they oppofed thcmfelues toChrirt and to the
gofpell. So without knoAledge and Judgment, our Joueto
men may either come too (horror goo too farre, or otherwife
faile in the manner thereof: and therefore according herevnto,
he that loueth his brother \s faid to abide in the light yand to hnueno itIoh:i,TO,ii
occafion ofemll tn him : but he that hateth his brother is faid to be
in darknes,andto walke in darknes^not knowing w hither he goeth &c%
yea,theref ore the bed that are, their loue being crackt do eafily
errciniudgmenr. Great was Dau/dslouetowaidsMephibofieth 2 $am. -
for his father Jonathans fake, but when this his loue was crazed
by the falfe accufation ofZiba, howdidX>4«*Wnotfearching chap.^-
by examination the knowledge of the truth erre in iudgment
again (1 Mcphibofbeth ?
But to proceede, the next prayer for knowledge is in be- halfeofthe Coloffians, euen that they might be filledwith the q0\. , 9 i0; knowledge of Gods v.- ill wall wifdome and fpirituall vnderflandtng, that they might walke worthy of the Lord in all fpirituall p I eafixa, be- ing fru'itfull m euery good works And incrcafwg in the ktiowledve of GOD.
With fuch prayers and petitions we may alfo ioync Thanks- giuings for knowledge, becaufethanks-oiuing is a branch of Sanv-t.r prayer, Hanna being (aid to haue praycd;w hen all that ihee laid was nothing but a thanks-giuing.
Touching thanks-giuing therefore our Sauiour him- (dk is
faid
3 1 8 C k a p . 3 • DauUs mdttAtton
Luc. io it. kid t0 naue ^ojcedin^iht in behalfc of his Difciples , and to Matth: u.iy. hauc faid , / thanhe thee b Father, Lord of heaven And earth, that thou baft hid the fe things from the vtife and prudent, and haft reuca- led them vntob abes, So Paul thanked God alw.ues in behalfe of i.Cor:i.4 <. tne Corinthians for the grace efGodgiuen them by lefw Cbri/t. And what was that grace of God ? That in every thing they were inriched by htm in ah vtterance and knowledge.
To conclude this point, did the A pottle fo often, andfo ear- neftly pray for knowledge, and for the daily increafe of know- ledge in all forts ( men and women; young and old ) of the be- leeuers to whom he did write: and didourSauiourhjmfclfe fo heartily and in fpirit reioyce and giue thanks to his Father for the reuelation of his kingdome to his difciples : and did Taulfo alwaics giue thanks to God for the Corinthians , that they were inriched in all knowledge,accounting the fame as an excellent grace of God giucn them by Iefus Chrift: and fi- nally hath the Holy Ghoir thought it mecteto leauethefe pray- ers and rcquefts vpon the file of holy records for the euerlafting inftruftion of the Church, and fhall any man thinke know- ledge not to be necefTariefor euery member of the Church that will be and fhall be faued ? This fhall fufficeto hauefpoken of this kinde of teftimonie of Scripture for demonflration of theneceflitie of knowledge of the word tofaluation. Teftimonici ^ow *c f°Uovveth that I do alfo fliew you the fame by tefti- reprehenforic' rnonies reprehenforie of ignorance, ashkewifebythethreat- of ignorance, nings of God againft ignorance. My firft tefhmonie of this Lcuit i.8cc.fort ftiallbetheLawof ^/^/ for facri flees forfinnes of igno- rance , committed either by the Preifts of old time , or by the vvhole congregation, or by the ciuill gouernours, or by any one of the common people. For certainely, this law is a plaine te- ftimonie of Gods great difiike of ignorance in any whofoeuer: (hewing the fame to be punifhable, except facrifices be offered for expiation thereof.
In the fecond place let vs remember that lob amongft the fpcciall notes of moftdefperate kicked men,euenfuch as in Iob.ix ,i4&c. defying manner bad the Lord to depart from them, and that blaf- phemoufly difgraced his ordinance of prayer to haue no profit therein, rcckoneth this alfo ? that they boldly faid they defired n&t the knowledge of his wayes.
So the Pfetlmijl and the Prophet Icrcmiah make the not know*
of Gods word. Chap. j. ^ip
wg of God) a note of the very heathen , worthy to be prayed a- PfiJ. 79- <>• gainiljCuento hauc the wrath of God powred out vpon them. lercm.io. if. Next hereunto, let vs remember how Salomon often difgraceth ignorance. For fird of all dorh he not call all by the name of poles And simple per/ons,( even iimple without any mixture ofrro. in, grace and heauenly wifdome in them ) that hate knowledge 6Vc. Doth he not fay further, that becaufe fuchfooiifli men will not hearken to the inflrhUicn of wisdoms , therefore the Lord will laugh vcrf. 16. at their calamities , And mocke when their fear e commeth &c ? Alas ii' the God of pitty wilLfo laugh, who will, or can fhew companion ? Do:h he no: further fay, that eafe and prober me vcrf. 32. I -.til flay fticb fooles : that as the wife fiall inherit glory , fo/bame Chap. 3.3 f. ./?*// £*■ /£<? promotion of focles : that /£* wicked man /ball dye Chap. 5. 2$. without inftrtitlion 3 and /ball goe aflray in the greatnes of his folly : that a rod and flr/pes are for the bac!^e of him that is voide ofvn- Chap. 10. ij. derftanding • that fooles dye for want of wifdome : that fooles /hall 19- -?• l6-Z* he fern tuts to the wife in heart : that the very companions of fooles Chap.io.i 1. (hall be affhfted: and that the fettle is not good without knowledge, (^ap. 1 2. 20. Doth he not like a ite fpcake much in the difgrace of foolcs and chap. 1 9. 2. foolifhnes in his booke of Hcclefiaftcs ? Ecdcf. 1 0,1 z3
To leaue Salomon, com e w ee to Jfiiah, out of v\ horn I will j3j14jj5* onely alledge two teftimonics of the former fort. The firft is that where the Lord faith by him , Therefore my people are gone ifai. j, , . into captimtie, becaufe they have no knowledge. And to (hew more plainly how odious fuch ignorance was vntohim,he faith fur- Yerf.14. ther in the fame chapter? Therefore as the fire deuoureth the flub- bley and the flame con/umeththe chajf', (0 their roote/lallbe rotten- Tieffc, and their blofftme fljdl ooe vp m dufl, becaufe they hane casl away the law of the Lerd of boaflsi and defpifed the word of t he holy ene of Ifracl. So hee doth both threaten a fcarcfull Judgment againltthem becaufe they wanted knowledgc,and alfo flie-Aeth what knowledge he thereby menr, namely the knowledge of th e law and word of God.
My next tcftimonie out of I faiah is that where hee reproueth the general ignorance of his time in thefc words, fVhom fljall he Ifai: 2$^, 10, teach knowledge 5 and whom fljall he tctch to vnderfland dotlrine ? Them that are weyned from the milke arddrawne from the brefls, For precept mufl beypon precept , precept vponrrecept^line vpon ltne> line vpen line, here a, hale and there a little. The Prophet in thefe
words noteth, that whatfoeucr they boafted of. their know- ledge
jio Chap. 3. Ddttids mediuthn
ledge and Judgment for difcerning of fpirits, yet indeed they were as voide of knowledge as little fucking children, and that they hadneedetoberaught as little children vfctp be taught, lellbn after lelfon, yea, ihort lcllbns at a time 5 now a little, and then a little.
As the Lord did thus reproue ignorance by the Prophet IjaUhj fo he dothrhe like by the Prophet IeremUh. For firtt of all hauing complained that fuch as did execute iudgment and feeke the truth were fo rare in [erufakm^ that though a man fhould runne to and fro,througb the ftreetes, to feeke fuch, yet he could hardly flnde them &c,then he fpeaketh thus of his r 0\\ lie thoughts , Therefore I fatet, Surely thefe are poore, thty are
foolifo: for they knew not the w.iy of the Lord, nor the tudgments of their God. What do the way:and judgments of the Lord fig- nifie3but the reuealed will of God in his word, according to which men are to walke, and to frame all their ludgemenr? Doth he not therefore plainly teach that all are pooreandfoo- lim, that are ignorant of the faid way and judgement of the Lord ? Is not this a great reprehenfion of fuch ignorance ? and doth it not (new the neceiTitie of knowledge ?
Neither is the faid Prophet content with the forefaid repre- henfion or complaint of their ignorance, but afterward he fpea- keth againe to the fame pu'rpofe : How do yee fay ( fait h he ) we
Icrcm. 8.8. are wife, and the law of the Lord is with vs ? rjrc, Tht wife men (viz.that fo thought themfelue>) are afbamed, they are dirm.nd and taken : Loe^thcy haue reieCledthe law of the Lord , and what vpifdome is in them ? What can be more plainly faid to (hew that there can be no wifdomc without the knov\ ledge of the word? Is not therefore this knowledge necelfarie ? Verily it is the more neceifaric becaufe vpon the former reprehenfion of their vcrf. 10. ignorance thereof, he groundeth a fearefull commination , of QHing their wines vnto other , and their fields "unto them that fhould inherit them ; amplifying alfo their faid ignorance and neglect of the word of God for true wifdomc by the caufe thereof,
Couetoufiics namciy becaufe euery one of them from thcleafl cucn to the
one Ipcciall n ■ r o
caufe of igno- grcatelt was giuentocouetoulnes occ.
ranee. Afterward alfo hee faith againe, that Hury man tn hU
Icrcm: 10. 14. knowledge -wm brutifh. What is this, but that for true know-
j 1. 17- ledge, they were (m a manner ) as voide thereof as bruit beads.
This hee declareth by the fruit thereof , their great ido/atrie.
And
of Gods word. C m a p. 5 , 311
And this indeed is truly that deuotion, whereof the Papifts doc proclaime ignorance to be the mother.
B ut what I Shall I reckon vp all the propheticall reprehen- fions and comminations againft ignorance I That were a la- bour endles, at lead more ta?dious than profitable. I will there- fore adde but one more, namely of' the Prophet Hofiea, as the Hofoea. v\ hich is fo pregnant that 1 cannot at any hand omit it. For a- mougft other unties for which hce telleih them that the Lord had a controuertie v\irh the inhabitants of the land, hee recko- neth this one, yea as the caufe of the reft, that there n\u no kpow- IcdeeofCjodt* the land: and then he threatneth many judge- ments in that behalfe, and laft of all addeth , Ady people are de- Vcrf. *. Jlroyedfor lacke of knowledge ^ 1 will alfo reietl thee, that thou fialt be no Treift vnto me ^feeing that thou hafl forgotten mey I will alfo forget thy children. Thus much for rcprehenllons of igno- rance, and comminations againft ignorance in the old Te- ftamenr.
TheNewTcftament likev\ifeisas plcntifull in that behalfe. When the difciples of our Sauiour asked him the meaning of the parable touching that that went into a man, and came like- wife out, he reproueth them thus, (not for asking the meaning, but)for their ignorance therby bewrayed, Are ye alfo yet without Matth: 1 j. i£« vnderftanding? Mark* alfo exprelTeth the fame fomwhatmore emphatically, faying, Arcyee fo without vnderftanAing alfo : Both fecmetonote a kuide of admiration in our Sauiour of theirig- norance. Marke in refpeel of the greatnefte thereof by the word fo : Matthew in refpe<5t of the time,by the word yet : that is, after that our Sauiour had bcene fo long with thcm5& had fo long inftrucled them : and yet by computation of times in the gofpell , he had not then been with them and inftruded them three ycares. Doth not TWalfo tax and rebuke euencer- taine women, that had bcenzeucr learning, andneuer could c*mc iTim: *,7 to the knowledge of the truth ? Do:h not the Apoftle likewife reproue the Hebrewes , becaufe that whereas for the time they \\^x: j%Il, ought to haue bcene teachers, yet thcmfelues had ncedetobee taught the principles of the oracles of God, and were become fuchashadneedeofmilke,andnot of ftrong meat I It is alfo a f earefull thing againft ignorance, that the laft comming of our Lord Iefus Chrift to iudgment, is defcribedtobein Haming fire to take vengance of thern that know not God 0 and thar i.Theff. 1 $A
Y obey
322 Chap.4» Davids mediution
obey not theGofpell of our Lord Iefus Chrift. What can bee
more to the reproofecf ignorance , andconfequently to (hew
the neccflitic of knowledge , then to defcribe the wicked of
whom the Lord in fl ming fire (hall take vengeance by thi^,thac
thev know not God ? To conclude rhn kinde of te(timonies,ic
i- no (mall di (grace of ignorance, and therefore now eakeargu-
A.1 it 18. merit for the neceflkie of knowledge, that ignorance isofttn
Bph< f. «;. 8. called by the name of darkneffe : and chat all before their calling,
j. Pet i. 9. are fajd ro haue beenefoolilh ( or vnwife ) and difobedient * de«
5 * ceiued&c.
Seeing trVn there are in vScriprure fo many commandements for kno.v ledge, (o many commendations of knowledge, fo ma- ny ancient promTes thereof in thefe latter times ; fo many ear- ned praieisofhc ly men for it: fo many reprehen lions of igno- rance, may wenvK (afely conclude knowledge ro bee necHlarie for eucry onerhuwiilbefaued ? and that therefoiealfoitisne* ceifaiieto meditateon the word in behalfe of knowledge?
I bin much for my firft argument for the neceflirieofmedi- tarion ofthe \o dby euery man for knowledge , taken from teftirnouics oi Scripture in that behalfe.
Chap. 1 1 II.
Containing other arguments for the ncceffuie of medi- tation of , he word for kgorvlcdoe.
O herargu. ^TOvv I come to other arguments for the fame point of an mcimforthe ]/%J other fort. Here let vs firtt of all confider, that all that will "cc, be faued in the world to come, mull in thisvvorldbccrhech.il-
for kno/v- drcnofGod. NonecanbeGods heires7but iuchasarehischil- :c. Jren. McnmayhaueheiVesbyconlanguinry , and necreneilc
i. jtrgnm, ofbloud*, but nonecan beeGod> hcyrcs , but they arc his chil- dren by adoption and by incorporation into Chrift Tcfus the Rom.8.i5ai6, onlynaturallfonneofGod. Therefore the Apoille faith that 17. wee haue not received thefpiritof bondage agame to fcarcbut the fpirit of adoption, whereby weeric^^ Father : and that thefpirititfelfe brearcth wirnclfe w our fpirits that vvearethe children of God j and if children then bci: ei : heircs of God^and
iqint
tfGodsyverd. Chap, 4. 323
ioiflt heires with Chrift. In another place alfo he faith, If a [on, Gjlat then an hare of God through Chrtft. So firft wee mult befonncs thenheires. 'Peter alfo ioineth together regeneration or begetting ,pctI ^4% Again* , And hope of an inheritance import all &v, Whofoeuer thep forcwillbeGods Heires mull firlt bee his children. They that arenothis children cannot lookc to be his heires. If any fhull denic this coniequencc to be good, that becaufe all Gods chil- dren I hall alfo be his heires, therefore none (hall bee his hey re , but fuch as arehis children, Chriit himfelfe doth anfwere this cauill, and maketh it good , that none but God 1 children iLall be his heires. Verily verity I fay vnto thee (faith he to Nicod-m:u) j^ , , except a man be borne agatne, he cannot ( fo much at ) fee the King- dome of God, And againe for more certainty thereof, verily ve- rity I [ay vnto thee, except a mtn be boYne of water and ofthefpirit, y r • he cannot enter into the kjngdome ofG^d. If they that be not borne againe, and fo made the children or. God, cannot fee he King- dome ot God, n ... ther enter thereinto, can they be H ei 1 es r here- of .'The A poitle alfo fubferibeth vn:o this confequence, Now LCor.cj.jo. this I fay brethren, that fl-fh and blood cannot inherit the Kingdom* of God . neither doth corruption inherit incorrupt ion.
h it fo? Then alfo confidcrthittm\ God , whofe children & h-ires we profeile our felues to be, is molt w ife, yea,oncI y wife. Confider further, that as we mnfl bee holy as hcSi holy fo alfo wee HUm. \6. if. muftbc wife as he is wife. Otherwifewee cannot butbeagreat hick.if. difgrace, and gicfe, and heauinelfe of heart vnro him: Amfelt *'
fonne ( faith Salomon ) maketh a glad fat her : and on the con' rarie,
Pre: io.i.
if. io.
He that begetteth a foole hath no my : And againe, AfooltSj (onntis Agriefeto his fatherland abtttemefjetoherthat bare hirn% And a pr0; 17.11. gaine, A foolijh fonne u the calu.nitie of his fit her. Jr rhis bee [o be- Vcrf is. twixt earthly fathers and earthly children, lhall wee not thin ke ^lol9li much more, that afoolillic^ildeof God is a difgrace ro God ? As therefore we tender the honour ofGod, and would bee a h to be a difgrace and griefe vnto him, fo it behoucth vs io mi di- tatc of the word, that we may be made wife thereby : yea, necef- fitielicth vponvs to 1 ibour for that knov\Iedge whereby wee may the better refemble our molt wife hcaueniy Father, as alfo allure our hearts ofour adoption to be his fonnes here, and his heires in theworld to come* and in the kingdomeofheaucn. Without this knowledge weecinnothaueaffunnce, either of our prefent adoption; or of cur future inheritance.
Y z More-
5*4
Without knowledge, no faith, no grace , no Chnft. Pfal.p.io,
loll. 6. 6 Z.
loh. 17. j.
Ephcf.4. 1$. Tit. 1. 1.
No grace without knowledge. 2. Pet. 3. 18.
No Chnft without knowledge. "Phil. 3. 7.*.
Col©& 2. 3 ,
C h a p, 4. Dauids meiimm
Morcouer for the better demonstration of rhe neceffitie of knowledge vntofaluation., let vs confider , that without know- ledge there is no faith, no grace, no Chrilt. Therirft appearcth by many fcriptures : The Pi orh^t faith , they that know by name will put their truft in f&.v.Whei. ourfauiour faw euenmany ofhis difciplcs for fome doclrine deliuered by him;but not concerned by them, vtterly to for/ake him> and to walk no more with fvm, he not doubting, but onely as trying the tvvelue asked them, whether they alio would forfake him i Teter anfwering in the name of all the reft faid, Lord to whom/hall wcegoe * thou haft the words ofeternall life, and wet belecue and know , that thou art that Chrift &c> do we not here plainely fee belieuing to be defcribed by. knowing? and that therefore no manbelicuerh or hath faith, that knowethnotvpon good ground and by his ownefenfe, or at leaftthat hath not with fuch fenfe and feeling knowne Chrift Iefustobethcfonne of the liuing God ? Therefore aifo this knowledge is commended by our Sauiour himielfe to bee euer- lafting life, as before we heard. Is it nor therefore fufficiemly e- wident that without knowledge there is no faith ?
The ApoftIeP**«/alfo ioyneth together faith andthehriow- ledge of the fonnc of Cjod : zmlfothe faith of Gods ele cl , and know- ledge according to go dime fie , as ddcribing the former by the lat- ter jand fo teaching that there is not theformer without the lat- ter, no faith without knowledge.
As there is no faith without kno wJ edge, folikewifethat there is no grace without knowledge, appeareth by the exhortation of Peter before mentioned for growing tn grace and tn the knowledge ofonr Lord Iefpu Chrift,
The fame Is euident of no Chrift without knowledge by that of Paul to the Philippics before alfo alleagcd. For the Apoftlc hauingfirftfaid,^Mf //><? things that had beene gaine vnto him hee had accounted loffefor Chrift) to exprefte his meaning more fully he faith againc,/' * doubt I? ffe, and I account all things but lojfe for the excellencie of the knowledge ef Chrift Icfu* my Lord &c. Here hauing before named onely Chrift, afterward in the next verfe, he faith for the excellencie not of Chrift a!one,but of the know- ledge of Chrift. Who feeth not but that by this change he plain- ly noteth that without the knowledge or Chrift , no man hath obteined or wonnc Chrift himfelfe ? And indeed how can it be Qthcrwife, fithia Chrift arc fod all tho tnafures efwiftdome and
kncwltdgc,
e/GedswrJ. Chap.4. 3*5
knowledge , becaufe in htm alfo dwelleth all the fnlneffe of the god. Vcif. f. keadbtdily. How therefore can any man haue Chrift himfelfe, that hath not alio wifedome and knowledge by him ? or that is Hill a foole and ignorant ?vSith then beloued thefe three points arc (o plaine, namely that without knov. ledge, there is no faith, nograce, noChriftjuhat dorhlet but that wee may conclude, that alio without knowledge there is no faluation 5 For doth not the »\ hole Scripture with one con fen: teach vs,that wearefaued by faith, by grace, by Chriil, and that we cannot befaued by a- ny other mcanes, then by faith, by grace, by Chrift :
Moreouer in the next place let vs coniider, that without >• ^rZum* knowledge it is not pollible for any man , rightly to makeany }Vk ?Jj praiers or lupplications to God, either for himfelfe or for any o- no ptainu ther. For hew fhall they ca'.l on him , tn whom they ba*te not be/iened, Rom. 10. 14. and how fiai they belieue m him , of whom they haue not heard ? &c. As here heteacheth,thatbelieuingand praying are infeparable companions; and that no man belieucth that doth not by praier call vpon God, fo he doth as plainefy teach that no man can pray that hath not knowledge. This is meant by the word hearing.
Haue we not alfo beforeheard boththat/^makethitanote , of a moft wicked man to defpife praier , and alfo that the Pfal- p^[ "' £ mill and tbePropher Jeremiah doe defcribe the heathen by their tcu 10. Lj. ignc ranee of God, and by their not calling vpon God : and therebj teach, that they that know not God cannot call vpon him r do not both thefaid Prophets pray likewife poure out hi* vrrath vponfrch heatbenhi then the wrath of God belong to fuci% may we thinke that fuch fhall befaued .;
To proceedc yet further in the neceflitieoi meditation of the ^.jtrgam. word for knowledge,let vs well condder y that all that are igno- A'l '^noranc rant ofGod, and ofhis word,areindarkneiTe,in thelhaddow of ct" ^0<is death, and in the power ofSathan. This is manifeft by the fong jaixn€{fr. of Z^cWi4^atthecircumci(ion of John the Baptift. Forhau- ing faidthat^^ day fyrwo from .:boac bad vi feed t hem , heeampli- luC, 1.78.79, fieth thefame by the end, togiue light to them that fit in darleneffe, andinthefljador? of death. Whatis to giuelight butto inftrucl in knowledge? and what is datknelTe, and the iliadowof death, but the fearefuli ilaceof all them that are without that know- ledge ?
The fame is further teftifled by Paul, for this he maketh to be
Y 3 the
yx6 Chap. 4. Lmds medtutm
the end both of the Lords appearing vnto him in his iourney to Damafcm^ and alfo of his deliuerancc from the people, and from the Gentiles to whom the Lord would fend him, namely, Aft.25.i73i$. to open their eyes, and to tnrne them from darkenejfe to light, and from the power of Sat h an vnt$ God that they might receiue forgineneffe of jjnnts, and inheritance among thofe that are fantlifiedby faith in him, that is in Chrift. To open their eyes , is to make them partaker of fauing knowledge : and fo he teacheth that without the fame fauing knowledge,men are in darknes, in the hands and power of Sathan, without forgiueneife of linnes , without any inheri- tance among the Saints. Is not this a miferable (late, amifera- blo flaee, a miferable condition r Can there bee any ialuation to them that are therein I Verily there cannot. For what is falua- tion,buttobedeliueredfrom darkenelfe and the power of Sa- than vnto God, and to haue forgiueneife of linnes, and inheri- tance among them that are fanclihed by faith in Chrift ? AlVthafwll Furthermore all that wil be faued in the world to come, muft be faued muft in this world be Kings and Priefts. This was promifedto the H- hctc be Kmg$ raelites,asanargu nent to prouoke them to obey the voice of andPneih. God, and to keepe his couenant, namely , that they mould bee vnto God a kingdome of Priefts. What is it to beeakingdome oFPriefb,but to be Rings and Priefts I And therefore Peter ex- i.Per. 2.9. prefferhthefameby the like attribute of a royall Priefthood. Iohn likewife the Diuine ( or Euangelift ) maketh both thefe an Reucl. 1. 6. effeft of Chri ft:, faying, that he had made vs Kings andTriefts vn- to God. The 24. Elders likewife in their new fong in praifcofthe Reucl < .r. Lambe doe acknowledge him worthy to take the booke(bcfore faid to be in the right hand of him that fate vpon the throne) V.erf 9. and to open the feales thereof, as becaufe he had beene flaine, and had redeemed them by his blood out of euery kindrcd,and andtongue, and people and nation : fo alfo becaufe hee had made them ( by his faid death and workc of their redemption, and by his owne kingly dignirie ) vnto God Kings and Priefts, by vertue whereof they fliouldreignceuen vpon earth, orouer the earth & earthly things, as tripling them all vnder their feet. Jf then all that are redeemed and will be faued be here Kings 6c Priefts, and fo muft be, is it not necelfarie they fhould haue knowledge Ms it not a di {graceful 1 thing for a K ing to bee an ig- norant perfon : yea, is there not znocpronouncedto that Land(tO Jk*kf. 19. 16. note the yvofuliftate thereof) whkh hath a childe to be their kjntf
And
cf Gods word* Chap.4. 317
And doth not the Lord threaten lermfalem and Iuda for their great linnes, f0 (nueihem children to be their Frinces , and babes to ^1. 3. 4. rale ouer them7. VVhatinthefe places is meant by children and babes? Only fuch as are children and babes in age r.Notfo :but them that are fuch in kno.\ ledge and vnderllanding. /oa/hwas *. J&ng.n.v- but feuenyceresold whenhebegan to reigne ouer Iuda : yet 4'1" how well he goucned the kingdome all the time of his young age in the daies oilchwuU the Pried , the Scripture reeordeth. The like it doth record of lofjah for his whole reigne, being,but i.K'mg. t%.ti eight yeeres old when hce began to reigne, and reigning 31. i.Chio.^.i. yeares. May we not fay rhe fame of King Edrvard the lixt(of molt bleired memory ) in this kingdome of England r as alfo of theraigneofour moll noble King thatnow is , ouer Scotland, as well in the time of his minoritieas afterward I
Abie is a difgracefull thing for Kings to bee without know- ledgC; Co is it for Priefts. Forfhould not the Priefls lips keep know- Malach. 2. 7« I ' dae, And the people feeke "for knowledge at his mouth ? Haue we not alio heard before, that the Lord fpeakingvnto all the people of Ifrael as vnto a kingdome of Priefts, and ( as it were ) vnto one Pried, threatoeth, that becaufe thej had reietled knowledge hee Hoih, 4. 6. WOltldreieEt them, that they fljould be no Prtefts vnto htm f Doth not alfo the Lord elfev\here complaineof the Priefts of old time, e- uen of the law, that they wanted knowledge, and were not able to teach the people, faying t hat they were bhnde watch*mentallig- jfa# -$# l9t nor ant) all as dumbe-dogges, that could net bar Ire I &c. Shall theie titles then of Kings and Priefts belong vnto vs : andlhallwce be ready to apply the fame to our fclues 5 and to (land vpon our dignity in that behalfe, and fhall we be ignorant I or fhall wee rhinke that wee neede not meditate ofthcv\ord for the obtain- ing of knowledgefutable to the faid title? What the title of a Gentleman is without liuing fit to maintaine the port of a Gen- tleman, or without knowledgehowto carry himfelfein fafhion of a Gentleman, ye all know. The like is to bee faid of the Ti- tles of kings & Priefls without knowledge befeeming the fame. How can we free our felues from that reproch that iullly belon- geth vnto vs if we (hall negled fuch knowledge ? yea, how can weperformcany office belonging to our kingly or pricQly dig- nitie without knowledge I Hovtcan wee either rule our ownc hearts, or fubdue our other fpirituali enemies, or perfbrme any- other duty of our princely dignitie without knowledge tit for
Y 4 the
328 Chap.4» Dmids tncditAtion
Rom: 1 1. x, the fame ? Touching alfo our prieftly calling , ho v can wee ei-
Pfal.4.y. therinftruclany whom the Lord hath commanded vs toin-
p.. ilrucl:: or orrer the facrifices, either generally of our foules and
' bodies, and of *U right eoujncffe: or particularly of praifes both for
Pfal. i4t. t. n^s goodnelleand greatnelle in himfelfe , and alfo for his mer-
Heb. i^\6. cy,toourfelucs,andofprayersforourfeluesandforother,and
Phil. 1.17. of doing good and diftributing^ndladly of our life it fe!fe( if
2.7*101.4.*. qq^ diall call vs thereunto ) vpon the facrifice and feruice of
Gods elect, How (1 fay) can we either teach other, or offer thefe
facrifices (notpropitiatorie, but euchirifticall and fupplicatory)
belonging to our prieftly dignity, withoutfuch knowledge as is
neccllary in that bchalre ?
6. Jrrnw. jn t^e next p]ace iec vs not omitj that this is noted to bee one
The no™- en(j0f Chrifts com mine into the world, »and taking our nature
ledge ot Ood . . . 0 » ft
one end of vpon him, & giuingvs vndentanding, namely, that lone might Chnfts eom- know him that is true, that is God himfelfe, as he hath reuealed minS- himfelfe vntovs in his word. If therefore we (hall neglect know-
i.loh.^.io. |ecjge) (hall wee not as much as in vs liethfrufhatethcendof Chrifts comming.?yea, (hall we not therein do great wrong and iniuric vntoChrift ? Is it a fmall matter to frullrate the Jong iourney of any friend, and to fend him away not obtcining that for which he came ? The greater that any man is that taketh a great iourney in our behaifc,is it not the greater wrong in vs vn- tohim,tomakehimtoloofehis iourney t Oh then how great an iniurie and indignitie is it vnto the fonne of God, forvs bafe men to fru (Irate his com ming from heauen to earrh, that wee may know hinuhat is true? Can any fuch man hopeortbinke he may be faued? In this refpec! therefore weeagainc fee, that knowledge of the my If erics of our faluation, and that meditati- on of the word for obtaining of knowledge is ncceifaric for e- uery one that deHreth faluation it fclfe, *~ «. Tofimfhthispoinr, letvs conlideronethin^more, name-
Thtcnemics Iy,the craft, cunning, an ] great fubrlcry of the enemies of our ofmans ftl- faluation. For is not Sathan or the Deuillin refperl of hi? craft, uation crafty cunning and fubtlety, called by the name of the old vSerpent ? in( ' At the very beginning did henotlhew himfelfe (o to be? 1. In
K.CUC1. Il.Q. j & & .
and 20. i.aiiaultingthe woman and not the man. 2. Jn ailaultingher when flie was alone. 3. In alfaulting her not immed'ateiyin hisownepcrfon,burinandby another creature. 4. In making choice of chc vili blc ferpent aboue all other creatures;bccaufe he
knew.
c/Gods w$rd. Chap. 4. 330
knew him to be the wittied of all other creatures beHdes man, and therefore the fitted for his turnc. Andfiftly, that he began liis faid aifault, only by way of cjue(lioning& conference with the woman, about that that God had before (aid mto them, thereby to make way to w inde himfelfe further into her \
The fame is to be fay d or his transforming himfelfe into the 1 Sam. 1%. fhape and habit of Sam*tl, andfpeakingas Santudfot the brin- ging of iVw/into a defperat mind,&c« & for bewitching of men then liuing, and of allfuture ages, with this errour, that witches haue power oucr foules departed, euenouer thcfoules of the righteous I might further ihew the craft and fubtilty of our laid enemie, by his manner of dealing with Dantd, in taking the aduantage of him, when he \\ as alone, for the prouoking of him tolud withT? at bfbe b a the wife o'iVrtab^s alfo of his mancr of dealing with our Sauiour, in feiting vpon him in the wilder- neire,in taking the aduantage of time, after forty daies fading, and or his hunger after his faid fo long fading, to perfwade him to command thofedones to be made bread : in fortifying and (lengthening his faid tentationandthe red with texts of Scrip- ture, inleauing fuch words out of the faydvScriptures io allead- ged by him, as he thought mightany waies hinder hi; faid ten- rations, in the order of his faid tentations, in that he mardialled the grcared in the lad place, and diuers other waies. Thefe things (I fay) I might further ihew by his manner of dealing from timeto time, as with D*/Wand Chrid himfelfe, fo alfo with other of Gods children. But if I fliould fo doe, I mould be too tedious.
As Satan and all Satanids, that is, all the diuels and vncleane fpirits of the bottomclcllepit are generally thus crafty andfub- till,fo more particularly bethey skilfuliin the Scriptures them- felues, for the peruernng and fubuerting of all fuch as are not fufficientlymdruftcdin them, v\ hereby to anfwerall obiecli- onmken from them- Thegreated Diuinein thcworld isnot deepl:er learned in rhcScripture (for'learningaccordingto the letter, and for bare mental! knowledge) then Sathan is. There was neuer any part of the word of God, deliuered to any part of the Church at any time, the v\ hich Satan hath not heard as well as they to whom the fame was deliuered. For the children of God are ncuer alfembled before God to heare his word, but Sa- tbao alfo is in the middes of them. Is not this manifed, by that
that
3 $o Chap4« DauiJs meditation
i King, i x.i? . that is faidof the Lord fitting vpon his throne, with all the hoft ofheanenflanding by him> on hi4 right hand and on hii left hand : the lying fpirits alfo beeing there prefent, and offering their feruicc tofeduce ^Ahab by the mouth of all hi:; Prophets, that fohee might fall at Ramoth Gtlead i \s it not manifeft: by that that is written in the booke oilob, of a day -wherein the for, s of god came
lob i, 6. Si i.i. toyrcfent them f clues before the Loriiy Satan htmfclfe alfo commtng among them ? Shall wee vnderftand this of the holy Angels (lan- ding before God and miniftring vntohim in the heauens; What hath Satan to doc in fo holy a place, the mod: holy of holies I Canfuch vncleane fpirits haue any entrance thither ? Without
Hcb.12.14, botinejfe no man (ornone v\hatfoeuer) can fee the Lord ; CanSa- thanthen moil vnholy and moll vn pure, bee in the place of Gods glory f
But to returnc to the point of Sathans prefence, v\ here and whenfoeuer the word is preached, is it not further manifeft by .J-i. S3thans (landing, cuen before the Lord, at the right hand of Iq- Jhua the high Pried to refirt him ? did he (land at the right hand of fo worthy an highPreift,to refift and hinder him in that word that the Lord mould (peak vnto him, and in that worke wherin the Lord mould employ him I and (hall we rhinke that hee is ac any time abfent from otherthe childreu of God, when they hcare the word of God, and are bv the favd word commanded this or that worke?
Finally, is not the fame manifeft by the interpretation of the fowlesof the Heauen, gathering and picking vp thefecdeofthe
Marcel <. word fowen in the high-way, to bee Sathan that commeth im- mediately, as foone as fuch haue heard the word,and taketh the fame out of their hearts ?
As Sathan hathbeenc thusprefent from the beginning, at preaching of the word publikely, fo is hcalwaies at the elbowes of euery one, that either readeth the word priuatly by himfelfe, orconferreth thereof with any other, to hcare whatfoeuerany fuch doe read or conferre of.
From all the premifes we may conclude, that heeis the mod ancient dudent of the word : becaufe hee alwaies liueth and nc- uer dicth : neither is the number of vncleane fpirits any more or lelfc, then it was at their fird carting out from the hcauenly places.
Morcoucr, as Sathan is this ancient an hearer and fludent
(as
of Gods word. Chap. 4. 331
(as it were) of the word,fo alfo in refpeft of his fpirituall nature free from allcompolition, and without all mixture of any thing that may hinder his capacity, he is quicke and nimble in ap- prehension of anything deliucred by word or writing: here- in farrc padingthe fharpelt witted men that cuer were in the world, either/among the heathen, or in the Church of God :nei- thcrdoth hisfayd apprehenduc faculty decay, but is daily by experience more and more encreafed.
His memory Jikcwife isfutable to his capacity : Heeneuer hath heard any thing, but he remembreth the fame. He hath not forgotten anythingthat euer he heard. Can any man therfore be compared vnto him ? vndoub:cdly,I may fafely conclude in the former refpecls, thathecknoweth more of the word, then any Diuine in the world whatfoeucr, how great afcholler foc- uer he ber'doth it not then (land vpon all men that will be faued, to be well furnifhed with the knowledge of the word, whereby they may be able to anfv\ er all things that by Sathan (hall be, or may bcobiecfted out ofthe word againQ them : as alfo where- by they may maintained defend whatfoeuerthey haue found- ]y learned out of the word for their comfort againftall alfaults of Sathan to the contrary ?Such as Satan himfelfei*(ourcheefc andprincipalladuerfary) fuch(in fome fort) arc all our other aduerfaries)as being his instruments, andinftruc'tedbyhim to hinder our faluation, and to worke our damnation. For it is faid Hici^.t, of all the children of this world,that they arc wifer in their gene- ration (or in theirkindc) then the children of light. This is alfomanifeQby their dealing from time to time withthechil- dren of light.
How did Balaam, when he might not be fufTered to curfe the Ifraelites, yet by his wicked and diucllifh counfell to Balaal^ lay ReucU.x^ a (tumbling blockc before them, whereby he drew them to (in, and fo prouoked the v\ rath of God againll them, that therepe- rifhed of them foure and twenty thoulund. Num.ij .9.
How craftily didthe aduerfariesof Iud* andTttmamt* offer E*"^1* their helpe (ao before wee heard) to Zerubbabel and other for building the Temple of Ierufalem, when they meant nothing lelfe, but fought by ail meanes to hinder the fame.
The like we haue alfo before heard of SanbdlUty Tobij«hy and Nckem.rf.i, o*her,prctcnding great kindnclfe toNchemiahj butindeeden- deauouringihereby toouerthrowhim ?
Hqw
3Ji ChAp.4« Daniels meiitAUOfi
Iercm at i How did wicked Ipimaelby craft and fubtiltymoft cruel!/
kill Geda/iah and all thelewes that were with him ? Match: 19*16. How craftily did the Scribes, Pharifies and Sadduces ofc- &zi.\6.c<i} times tempt our Sauiour,giuinghim great titles,and pretending ^ irc.io 17. great reuerencevntohijn 5 a^ alfo making (hew ofnofmall de*
Ioh.8 ?. lire to be intruded &refolued by him,and yet for all that, fce- king to intrap and bring him into danger i
Many other the like examples there arc, wh;ch here to men- tion were too troublefom. Seeing then the enemies both of our faluation, and alfo of our outward Hate befocrafty,fopolitike, fo fubtill, may we be fboles? yea, dothitnot behoouevstobee more rtudious and induftrious for knowledge of the Word,
p whereby onely fas we hauc heard ) wee may be deliuered from
fuch fubtilty. The more crafty and fubtill aduerfarie any man hathheerein any fute of law , the more will fuch a man, that is not altogether foolifhand carcleife, labour for knowledge of thelawes,and of the (late of his caufe thereby, andfurnifh him- felfe with the beft counfell, whereby to make his part good a- gainft fuch an aduerfary.
That therefore the fpirituall aduerfaries of our faluation, by nature and experience,and other their adherents by their inftru- dion and fuggeftion be fo cunning and v\ ily, and able to feduce anddeceiuevs, fhall it bethought alight argument, to enforce thenecefiitie of the meditation of the word for knowledge to faluation ? Yea, the truth is, that though wee our felues be iim- ple, and no better then ideots for the life to come , and for the doing that good that appertaineth thereuato , yet through the craft and fubtiltie of our Arch andchicfe encmie, and of his inftruments, wee arc made oftentimes wife to defrrudtion, and to hinder our faluation. So faith the Lord by the Prophet, My
Icnm.4.21. p^ple isfooUflj> they hauenot knowenme : thej are (ottifb cbtldrenand banc none vnderjlandinguhey arc wife to doe emll^bnt to doe well they haue no knowledge.
To this agreed) that of the Apoflle, that the camallmmde{ox
Rom.8.7. the wifdomc, or the vnderflanding of the fle/h) u enmitie againjl Gob 1 for it is notfabietl to the Law of God, neither tndeede can bee% If therefore wee carry about vs in ourowne bofomean enemy that is fo wife and fubtill fbrourdemuclion, and againft our faluation, as that if we take not great heede, hec will deceiue vs and depriuc vs of the cro wnc of life, and bring vs to euerlafting
perdition
of Gods word. Chap. 4. 333
perdition 3 doth it not ftandvsinhand to labour the more for true and /bund knowledge of the word, whereby we may be- ware of the fubtleties of ourfaid heart, and not becariedaway with them to oi ir ow ne ouerthrow ? Yea, though we be indeed very ignotantof the word zo faluarion, ) et many times wee are fltilfuU therein to our deduction. For cannot many alledge the i .firmities of Gods l'eruants recorded in the Scriptures, for maintenance of rhcir hc^ 1 1 his iniquities of that fort ?
Doe not fome plead the drunkennelfe of Noahandoi Lot Genef. $.10. to iuftifie their c intinuallmoftbeaftly drunkenndfc? Doe not chaP» >f33° fome plead the inceft of .he faid Lot ( though in his drunken- neile) with hisowne daughters: and of Indah with his daugh- ^hap. 28.1B. terinlaw T*m*r ; 2 alfo the adulterie of Damd with 'Btthfieba. x Sam: 1 1.4, and the polygamic or mu^'plicitie of wiues vfed in old time, to- gether wirh concubine bjiides wiues for maintayning their owne molt abominable and deteftable fornications, adulteries, and other the like bodily vncleannctfes .? Do not many plead Exod:i.i^ the lyes of the MidwiuesinEgvpt and of /?*£*£ for excufing Iofh: 1.4. themfelues in their Jike (innes 1 Do not fome plead the exam- ple and words of Ntiaman, with theanfwer ofEIifb*, ( though i.King: j« it. corruptly vndcrftanding the former of the time to come, and of that that afterward the faid Naaman would do, in (lead of the time part, and of that that before he had done)toapprouc their bodily prefence at the Ma fie and other popimidolatrie, fo long as they keepe their mindesfree ( as they thinke) from the faid impieties ? Doe not fome qualifie their denyall of Chrift &c, by Peter his deniail and forfwearing of him I Might I not alledge many other the like ? M ight I not alfo here fpeake of the great lludieeuen of the word by Papifts and other He- retikes for the maintenance of their hercfies ? This (hall fuf- fice to hauefpoken , born of plaine teftimonies of Scripture, and alfo of other arguments taken from Scripture for demon- ftration of the neceilitie of meditation of the word for know- ledge to faluation, fo that without fuch knowledge no faluarion ts to be looked for.
Chap. V.
3}4 C h a i» . 5 • Vautds mean won
Chap* V.
Contemning anfrvers to fome ohieUtons agamft the former p oittt for the neceffuie of knowledge,
v.:: to C*\^ ^ point yet rcmainc:h for this matter, namely that we Come ofeicAi- V-/remouc iuch obiertions as may feeme to make againft ens. the forefaid neceffitie of knowledge. Thefe obieclions are
fuch places of Scripture , as either exprefly or byconfequence feeme to condemne knowledge, or at leaft a great mcafure of knowledge. I. ObieB. The hrft IS that of Salomon , thatiw much mfdomc is much Ecclef i .18. griefc * and he that increafeth knowledge increafeth Jorrow. This vcrf ix °hiedion feemcth the (Ironger , becaufe Salomon had before laid -, that he hauing giuen his hearttofearchoutby wfdome, verf.16. concerning all things done vnder heauen, had communed and concluded with his owne heart, that although hee had gotten v«£i7. more wifdome, than all they that had been before him in leru- falem &c, yet he perceiued 1 hat this alfo w as vexation of fpirit : and then followeth that before mentioned, thatw much wifdom was much grief e &c. So thar it feemeth he fpake not this on the fodaine, rafhly and vnaduifedly? but with great deliberation before, and premeditation, and conlideration of that that he faith. Anfrver. To a^ tn*s Iai>fwer > ^r^ tnat fome of thefe words in (hew difgracing knowledge , are to be vnderilood o£ humane know- ledge only, viz: partly of the knowledge of naturall Philofo- phie , and partly of the knowledge of morall Philofophie, and that not altogether and fimpjy ro cofidemne them, but only to fliew that without the true know ledge of God, as he hath made hirnfelfe kno.-ine vnro vs in his word, all thefordaid know- ledge of philofophie is notonely vaineand vnprofitable , but alio t^aiou5jirkefome and full of gricfe and vexation, a^ g'uing no contentment or fatisfadion to rhemindeof man, but rather vexing and tormenting ic more than if it had no fuch know- ledge at all.
Secondly I anfwer,that fome other of the forefaid words, being vnderftood of the knowledge ofthcwoid ofGcd, and
of
cf Gods rcord. Shap.c 335
of the myfteries therein reuca'ed are nOtwi hfrand'ng to be ci- ther refheyned or hat knowledge thereof that may be attained by humane (trength,or mturall witt ( as men art . c to the knoA ledge of other things ? fuch is the literal] and mcr.tall
knowledge of the Law, and or h.ftoricall mai j which a mecrc natu rail man by (he light of nature, and by natural] wit may vnderftand) or of that mentall knowledge alio of the Buangelicall parr, of the word, which c neththe redemp- tion and fa'ua ion of man generally, without either filth for a man particularly to apply the fame to himfelfe, or regenera- tion, fanrriricition , newndle of life, and the true f eare of God flowing from the faid faith. And indeed all fuch baie know- ledge, is fo farre from being any way beneficiall ant! profitable to the fubiect or perfon in w horn k is, that it mske:h to his fur- ther condemnation at the laf }. and in the mean e time increafeth griefeand forrowinhim,and mod lamentably vexe;h and tor- menteth him. This is mod cuident by the example of" Ivda that betrayed our Lord andSauiour lcfu& Chnft. For the more he knew the innocencie and cxc^Uencie of Cbrift by his conti- nual] doctrine, and mod vnb'amable example for life and con- uerfa'ion3 the more after he had betrayed him was he tormen- ted : and finding no redmo peace in his owne heart, he brought againe the thirty peeces that he hid taken for hi m • to the cheift Preifts and Elders,and faid that he had Gnnedin betraying the Ma:tK innocent blood; and fo calling the famcdowneinthcTem- pie, hee departed with a hell in his conference , and hung him- felfe. But hereof perhaps I (halltoae occalion to fpeakeagaine afterward. Thus much for anfwer to x\ I iecltbn.
A fecond objection may feemc to be in thehext chapter fol- 2 obicFt. lowing , where hee faith , that one went hapneth to thi man r , rvbofe ( yes arc in bu b ad , and to v ' v t bat ( to: w a nt or (ucn eyes, thar is of fuch kno < led?? and foreca Urines :
and that therefore for himfdfe hee ~rt, that (o it verf.xj,
(hou'd happen (or befall) to himfe fe. Jn which refpeel he rea« foneth wich himfelfe why htv^ more wfet and foconcludeth in *
his heart , that th .< al^o nv< vamtie • bttanfe thcr . mere re-
Tn-mbrar,cc tf the rv.fc than of the fosl?. Prom hence ano:hcr
may reafon.thata nun were as izoodheafooleas wife: vtte
1 ignor nr or tt\c word , as furiri :a yvith the kno
thereof,
Th:
33^ CHAP.5. DauiJs wcditAt'ten
An rw. The aofwcr hereunto is , that Salomon m this place, either
fpcakcrh not at ail of that wifdora that only is to be obteined by the word , and the fruit whereof is euerlafting faluarion, but of humane wifdome, eucnof that that before he had fpoken of, confillinginphilofophie, being compared with folly, in fol- lowing fo much the pleafurcs of this life ( as before he had faid in the former chapter ) or elfe, that he fpeakcth comparatiuely, of the wife man and of the foole , both according to the fame euent of the one and oftheothqr: and alfo according to the iudgmentonly ofanaturall man, fpeaking without direction of the word, only by reafon,and humane vnder (landing. Ecclcf. 9. 2. The fame anfwer is to be made to the like words chap: 9. 2.
where he faith , that ati things come dike to all , one euent to the righteous and to the wicked 5 to the good , and to the cleane0anato the vncleane &c : namely according to the iudgment of the flelh, and as farreas naturall rcafon can conceiue5 and in outward things only. 3. Ob. A third obie&ion may beoutofthefamebookeeuenagainil the maine point it felfe of meditation , in that he faith; that of EccleC ii. 11. making many hookes there is no end , and much Jlptdie is rrcarinejfe of the flefb. Anfrv. Xo omit the anfwer hereto of fome other, namely that S de-
mon here fpeaketh not of writing bookes agreable to the Scrip- tures, aud for the berter interpretation of the Scriptures, nei- ther alfo of the ftudie of the Scriptures, but of the itching raindes and ringers of fome, that taking delight in writing of other bookes do too haftily publifli them, and therefore fend them forth before they be in any perfection, as alfo the reading of Oiher bookes, that haue no matter of found profit in them. To omit ( I fay ) this anfwer, let that fuffice for anfwer to this Iftfhap.tf. obieftion that before I fpake in the former part of this text of Dattids hue, and of that admonition or warning that D *W ac- knowledged himfelfe in Pial: 19.1 1. to haue had by the word, namely that Salomon doth not here condemne either writing of bookes,or much reading, but onely teacheth, that it is in vaine, cither to write or to read many bookes how good focucr,either Scripture or any other, except men doc make \ fc of them to thcmfclucs,and be warned or admoniflicd by them, both to beware of the euills which fuch books do condemne , and alfo to make confcicncc of doing the good things, that fuch bookes do commend. A fourth
cfGodstcori, Chap. 5. 337
A fourth objection may be from theprophefieof IfaUkwhcrc 4. 0//. he thus fpea ket h, Thj mfedome mid thy knowledge it hat h vcruert- -£ <dthecf
To this I anfwer in one word, that it being fpoken to the Ha- Anfvt. byloniansand Chaldeans- that knew not the word d God, yea, that oppugned it and the people profeffing the fame, and that too much trufted in their Aflrologians > (tarrc-gazers, and rn- chanters, whom they accounted the onely wife men of the world, it cannot in any refpeft make againft that knowledge of God and meditation of his word for obteining of. that know- ledge, whereof now we fpeake.
A rift obierlion is that of the Apoftle , that knowledge puffetb ,
vp. Whereit cannot be that the Apoftle fpcaketh of humane *' • knowledge,fuch as that Philofophie is before fpoken of,that no doubt much flourifhed among the Corinthians and other Gra ci- ans, but thereby muftneeds be meant diuine knowledge, fuch as wherewith the Church of the C«^wrA/>«/wasin1ightned, and whereby they knew an I doll in it felfe to be nothing, as appear- ech by the very words of the text. If therefore fuch know leflge doe purfe vp, and maketh men proud and difdainefull of other, it feemeth ratherto be declined and dinned, then much to bee laboured L r. For ihould we not auoide all occafion of pride, as well as of other finnes t
To this I anfwer, that the Apoftle condemneth not know- Anfrv, ledge (imply, but onely as it is without loue and grace tovfeit aright. And therefore we heard before, that Peter ioinezh grace i.Pct.j.if. and knowledge together ; fetting grace in the fift place, as whereby all knowledge, euenof our Lord Iefus Cfuift himfejfc istobefanctined vnto vs. Neither do:h knowledge of it felfe puffeanyman vp.or make any man proud,but the fault inn the fubie (flit felfe that hath knowledge. Thatrhe funncrnakerfi a deadcark^ro (lmke,andto be noifomc to all chat conic nccrc thereunto, the fault is not in the funnc it felfe3b'Jtin the corrup- tion that is in the faid dead carkas. So that knowledge being without loue to teach the right imploymcnt of it doth pufTc them vp in whom it ;s fo alone, is nor in knowledge it (clfc, but in the corruption of that h:art, where knowledge h fo alone. As riches alfo honours, and authoritie doe puffe men vp t! hauenot grace to imploy them as they ought to be imploy cd,fo doth knowledge : and this daily experience fo reached) vs, that
Z we
338 Chap. y. Dauids mediutioft
wefhallnotneedctoftand vponit. Alas, how do many among vs that haue gotten fome more knowledge in feme things then other, fwell againft them that haue not the like know ledge?y ea, how doe they difdaine and contemne them that haue taught them all that they haue, as thinking themfclues to haue attam- ed to all knowledge, and that they neede no more , neither can be taught any more, but that themfelues are able to teach all men.' 6. Obiett. *i fixt obieclion may be, that diuers places of Scripture feem toqualifle, and ( in a manner ) to nullifie fome finnes , becaufe they were donne of ignorance.
T t Such is that praierofourSauiour for fome of the people that
uc,23-$4' nacJ their hands in putting him toduath, Father forgive them, for they know not what they do.
Such is that place of Peter , where fpeaking of the former A# 2. 14. thing, to wit, of their denying the holy one and the /uft, and defirwg a Murtherer to be be granted vnto them, and killing the Prince ef hfe &c. He addeththefe words ( to fjualifie their former fmne, and as it were to comfort them) And now brethren I wot that through ignorance ye did it, at alfo did y oft r rulers. Such is that of Paul, who fpeaking of his former blafpheming,
and perfecutingthe Saints, he faith, that he obtained merae , b:* I. Tim. ii?. , > j/-. _»
caujc be did it tenor antly.
With all the former, may be alfo remem bred the more anci- Gcnefio < 6 cnt P^ea ot'Abimelech made to God him felfe for his innocencie " in taking Abrahams wife, not knowing her to be his wife, as alfo Gods accepting oHhefaid plea, and acknowledging thefame to be good, and that therefore he had kept Abtmelech frowfinmng agaivft him. Jnfw. To all thefe places the fame anfwere (in a manner) maybec
returned : namely, that they arc not to be vndcrftood of that ig- norance that is contrarie to dogmaticall knowledge of the prin- ciples of rel;gion,Ror of generall ignorance of all things inthc word, or of the maine and fundamentall points of fairh,bur on- ly of ignorance in action, and of a particular ignorance in fome one action. For our fauiourfpeakethofthat particular adion of the common fort of the Iewes in putting him to dcath,partly as being led thereunto, & ouerfweyed therein by authorise of the chiefc Priefls, and Scribes, and Pharifcs • and partly doing the fame in an ignorant zcalc of the law, as thinking that our Saui-
our
tfGodswrd. CHAP.5, 339
our had finned againfhhelaw in the higheft degree, inaffirm- inghimfclfctobe the naturall fonneof God, equall to God; which in any meere man or Angell had becne the greatcft blafphemie.
The Apoltle Peter alio fpeaketh in the fame manner , and is fo to be vnderflood ; and whereas hee putterh the rulers of the peopleinto thcfamenumber,thisisnotto be vnderflood of all the rulers, but onely ofTome of them: For as before many of the chiefe rulers are faid to hauebeleeued in Chrift , which yet be- Ioh. 11.41. caufeof the Pharifes, did notconfeife him left they fliould bee put out of the Synagogue : (o no doubt , but euen at the execu- tion or our Sauiout, fomc of the chiefe rulers thatconfented thereunto, and had a kind of hand therin,did that that they did orinrirmitie, as drawne thereunto by the authoritie and exam- ple of other, not of their owne accord : as alfo not knowingthac that they did, to be fo great a (mne, as indeed it was.
Moreouertouchingthe prayer of our Sauiourfor them that put him to death, it is To farre from iudifying ignorance to bee no linnc, that k plainely proueth it tobealinne. Forothcr- wife, wharnecdedourSauiourto haue a^ked any forgiueneffe thereof?
The fame in part is alfo to be faid of that of Pan/, that it was in that particular, not ofwilnjlnclfc, bur onely becaufe hee yet knewnotChriftto bee that Meflias that was promifed , but thought that the faid Meflias promifed was yet to come. Hee did not that that he did in any minde of oppofition to the for- mer written word of God reuealed to himfclfe : but rather in de- fence thereof •, as being perfwaded that the wholelaw of God was then in as full ftrcngth and power, as cuer it had bcene before.
Touching that of Abimelech^ the fame may be faid(in a man- ner) that was (aid before : yet fome thing more may alfo bee added : becaufe the particular acl of Jbtmeiech was meerely of ignorance, not onely becaufe being an heathen hee had not the wordtofhew him plainely what was good and what was euill, but alfo by the fault of Abraham, and fo alfo is theanfwereof God for accepting his plea to be vnderflood. Notwith (landing the lull of AbimcUch vpon fo fuddaine an occa(ionv\asnotto be excufed : neither indeed was there any quefhon thereof, but of the prefent acl, as of a beginning of a further euill. The an-
Z 1 fvvcr
54° C h a p . 5 • Banids meiitition
fwer alfo of God fl.avvcth plainly , that if Ahtmdech inthathfs luft had proceeded further , and had lien wich Sara as with his wife, yet for all his^gnoranceby the former ineanes he had ther- in Tinned. Forthc Lord faith not that bee had kept him from taking and vilng S.ira as his wife, but from finning agamft him. A linne therefore it had beenc, though committed ignorantly Whereas the Lord had laid his hand vpon slbimelech andhis people, that is not fo much to bee taken for a punilhment of an urfenfe committed, as a meanes to preuent an oftenfe to be com- mitted : euen s Philitians doe fometimes giue piiles or potions, notfomuchtocurea prefentdifeafe, as to preuent a fickenetfc like to grow, except it be fopreuented. The fame maybefaid, cf the like dealing of God before with Pharaoh, and the Egyp-
r> . T„ tiansvponthe very like occafion. It is indeed hidthat the Lord fUffuea Pntrach and his hottfe, became 10 it was taken to be : and itisnoflrangething for the Scripture to fpeake according to the common opinion of men.
Finally touching all the former places, though it be true that ignorance doth not excufc a toto ( as the fchoole-menfpeake) yerirc>;cufeth^M«^:that is, not from the wliole linne, but from the greatnelTe thereof: not from being any linne at all,but from beingfo greata finnc,asotherwifeit would. For the more kno .\ ledge that any man hach , the greater is the finne that hee committeth .-and therefore it is faid(a* we haue heard ) That
r he thfi.i knoweth hit Afjflerswifl and doth it not, /7j.i//be beatenwith
ts^hy firtpes: and rhelelfc knowledge that any man harh ( the
fame pcrfon not being wilfully ignorant ) the lelTe is the linne
7 Ql thathecommitteih : and this is the meaning of our Sauiours
mA^fw wordes to rhc Pharifees, If ye were bhndc, yc fbtuld bme noptme^
Ioh. o 4i. but norc ye fay ire fee, therefore pnr finne rern.untth. The meaning of our Sauiouris not, altogether to difcharge the Pharifces from finneiftheyhadnot knowne what they did : butonely, that their linne had not then becne [o great as now it was,themfelues boafting tha: they had knowledge , and fo toil may feruc by the way for a ieucnth objection, and the anfv\ ere thereunto. n nr The eight and lad obieclion -may be, that many Jnfantsdoe
die in their infancie, before they can haue knowledge, w horn to pronounce damned may fecme to be a very hard,and morerhen an vncharitablcfentence ; and therefore it may alfofeemethat knowledge is not abfolutcly nccclfarie to faluatiom The fame
may
$f Gods word. Chap. 5. 34 l
may be faid of the Heathen before the comming of Chrift, and of many Nations in thefc daies, that wanting the word ( the on- ly ordinarie meanes of faluation , and of knowledge to faluati- on ) could not but die in ignorance : all which it may fceme alfo hard to pronounce damned Creatures for their faid ig- norance.
I anfwere, that tonching thefe Nations both before and now Anfuper. Iiuing,if isnohardncifeatallto pronounce them generally in theftateofcondemnationahe rather becaufc they hauing the great Booke /«/*//* of Gods creatures (hcviingvnte them the in- Rom.u9.10. utfiblc thirds gj God , and yet not glorifying God accordingly, their condemnation is the more iutt. Notwithstanding we deny nor, but that God in the riches of his mercic, heretofore might, andnowmayfauefome extraordinarily : I meanewirhoutthe ordinarie meaner of faluation, by an extraordinarie acquain- ting of them with Chrid Iefus : and by making them extraordi- narily partakers ©ffo much faith, & know ledge as is necetfarie for their faluation : and fo alfo they are not faucd withoutfaith and knowledge : Only they haue not faith and knowledge by the ordinary meanes generally appointed of God.
The fame is to be faid of Infants belonging to Gods election, and dying in their infancie, before they can haue knowledge of good or cuill by ordinarie meanes , elpecially belonging to fal- uation. They likew ife are faued by an extraordinarie meanes, and yet not without knowledge: they being extraordinarily in- lightned withfo much knowledge of Chriff, as isneceffarie for their faluation : and therefore all before fpokenof theneceffity of knov\ ledge to faluation, is to be vnderftood of faluation or- dinarily , without rellraint of Gods mercie for the fauing of whom he will extraordinarily according to his good pleafure : and »ot tying him any more to ordinarie meanes in fauing of ourfoulesjtheninpreferuingofourbodies. As therefore, al- beit the Lord haue appointedfood and apparcll for the ordina- rie meanes of fufteyningour bodies , yet for all that hee had of- ten fufteyned diuerfc for a long time, either altogether without the faid meanes, or with a farre lelfe meafure of them, then vfu- alIymcndoeliucby,andfoftill can doe if it pleafe him, (his owncarme not being (hortned, & his power being no IelTc now then euer it was;) fo is it to be faid touching faluation: ordinari- ly by the knowledge of the word : extraordinarily, cither with-
Z 3 out
2^1 C h a p. 6 . Dauids meditation
out the knowledge thereof, or without the or dinaric meanes of making the fame knowne. Thus much of the ncccflitie of me- ditation of the word for knowledge.
Chap. VL
Ofthenectffttie of meditation of the word for praclife, and oft he vfe of the former doctrine of the necejfttie of meditation thereof for knowledge.
The neccfllty VT Ow it followcth to fpeake of the neceffirie of meditation of of medication ]/\| the word for practife and obedience. The more common forpra&ife. thjs argument is? the more briefe we may be in fpeaking thereof: becaufe that that is wanting here, may bee fupplicd and daily is fuppked by the labours ofothtr: both in preaching andalfoin writing, lhauealfofpoken hereof by occafion ( namely for cryall and manifeftation of our loue to the word ) in thehand- lingofthe former part of this verfe : in which rcfpecltheletfe fhall neede to be fpoken in this place.
Now concerning this, that it was the meaning of the Pro- phet in this place to giuevs to vnderftand, that hee made the word his meditation as well for praclife as for knowledge, it appeareth by the verfe next but two to my prefent text. For the Prophet amplifying this his meditation of the word compara- tiuely by the crFecls thereof, namely, 1. That God by his com- man dements had made him wifer then his enemies : 2. Thac he had more vnderftanding f not then fome , but ) then all his teachers : 3. That he vnderflood more (alfo) then th^ancienrs ( which 3 . forts of men we naturally defireto excell, and thinkc *fe*t if in wifedomeand vnderftanding we may attainc to tezdl them, then wcthinke that we haue attained to perfection ) the Prophet ( I fay ) hauing amplified this his meditation of the word by thefe effefts^hus alfo illudratcd by thefe comparifons, in the la(t addcththis as a reafon why bee had excelled all thofe three forts inwifedome and vnderftanding, becaufe (faith he) Vecf. 100. Ikfp* thy precepts. Thereby he plainely meweth that hee had re« ferrcd all his meditation of the word as well to thepractife, ob- feruation and keeping thereof as to knowledge.
Now for this point of limitation of the word; for prac"tife
and
of Gods word. C h k p. tf. 34'^
and obferuation thereof, doth not Mefes teach the fame? Behold n, ^
(faith hce) I haue taught youftatutes and lodgement s , *#«» */ fA* Lord mi God commanded mee : keeps therefore And doc them, for this is jour wifdome and vnder (landing in the fight of alt nations : which fiallbeare all thc(cj}atkte<y and/*y,Surely this nation u a wife and vnderjlandmg people. Yca,dothnot Alofes'm all that booke of Deuteronomie harpe and beat ftill vpon this point, of doing, keeping and obfcruing the Uvs cs,(latutes and ordinances,which from the Lord he deLuered to the Ifraelites I Therefore alfo it is, that the fearc of the Lord defcribed to confilt (not in know- ing onely, but) in keeping of his commandements (as being ^£ *8' |g'IJ" the v\ hole duty of man) isfaidtobee the cheefe or onely wife- pfal.iii.io. dome (as before yee haue heard) or the very fumme of all wit Prou.1.7. dome.
Therefore likewife it is, that our Sauiour fayth, If yee knowloh^iAj. thefe things, happy are yee if yee doe them. When the woman alfo hauing heard the excellent and gracious fpeeches that came from him, had lift vp her voice, & cried out to the confutation of the Scribes and Pharifies,thatblafphemoufiy had difgraced him, and fpoken euiilin the higheft degree of him, "B/eJJedis the Luc.i 1 &*$ wombe that bare thee, and the paps which thou haft fucked : our Sa- uiour anfwered,not fomuch rcproouinghcrfpeech, as corre- cting it, and adding more vnto it, faying, Tea rather, biejfed are Verfc iS. they that hear e the word and k^epeit. Hov\foeucr therefore the Prophet madethe word ofGod his meditation for knowledge, and howfoeuer knowledge is neceffary to faluation, yet it is not all,itisnotfufticient : pradifc and keeping the word mu ft goe with knowledge : othcrwife though wee had all knowledge, it would doe vs no good : wee may goc to hell for all that : it wiJI onely puffe vs vp, and it\ hell it will make our punifhment and condemnation the greater, theheauier : as before hath becncLuc.12.47. fliewed.
John the Bapttft alfo, and our Sauiour himfelfe, agreeing one with another, threaten mo(l certainely, and therefore fay in the Matth.3. 1 o.& prefent tenfe, that euerytree (whatioeuc, without exception of 7-i 9
any) that bringeth notfoorth good fruity is hewen downe9and cafi into the fi re. By euerytree, hemcanetheuery perfon, aswellknou ingthewill of God, as ignorant thereof : and therefore after- ward, he faith plainely, thatfuch asfhouldbeeabletofay, and plead for thcmfelues, that they had not only knowen the word
Z 4 of
344 Chap. (5. DauMs meditation
of God, and fo know en it, that they had prophcfied in Chrifts name, but that they had alio receiued power to worke miracle?, and had accordingly in his name call out Diuels (from other) and done many orher wondeifullworkes;hcfaith(lfay) that euen fuch as fhould bee able to plead all this for themfelue?, ^ lliould for all that heare that direfullfentcnce, 1 never knew you : Depart from me, ye that worke iniquity. Immediately alfo he faith y f thereupon yet further, that whofoeucr heareth thefe flyings of bis
(comprehended in that heaucnly Sermon made in the mount, containing the fumme ©fall the word) and dotb them^ bee mil It. ken bim to a wife mant tbat built bis beufe vpon a rocke, andtheraine defcended, and tbe floods came, andthswindes blew, and beat vp*n that bsnje> and it fell not, for it w of founded vpon a rocke. And euery one that heareth thefe fayings of mine, and dotb them not (whatfoe* uer knowledge he getreth by them) fballbee likened vnte afoohfb man, which built his houfe vpon the fand, and the raine defeat* ded, and the floods came, and the windes blew, and beat vpon that houfe, and it fell, and great was the fall of it. Doth not lames like- lam. I .it. ^.[fg fay? fie jee doers of the word, not hearers onely, dtceiuingyour owne felues ? andagaine in the fame chapter, If any man amonq yottfeeme religious , and bridle not his owne tongue, but deceiuetb his owne hearty this mans religion is v.une. ^Pure relioion and vnde filed before God, and the Father is this, to vifit the fat herlcffe and mdvwes in their afjliflions, and to keepe himfelfe vnfpettedfrom the word, If , faith alfo be dead without workes (as the fame Apodle Jikewife
affirmeth ) is not knowledge in like manner dead without 6 workes ? Doth not Peter command many other praclicallvcr- ' tues,in refpecl of God, in refpe&ofmen, and inrefpectof the vfeofGods creatures, to beioyned with knowledge ?
But what (hall Ineede to enlarge my fpeech in this argu- ment ? Is not the w hole frreamc of the Scriptures : yea, both windeand tide for praclife to beioyned with knowledge ? doth not the Scripture expretfely affirmc, that hecreby we know that i .1.3 4* we know God, if wee keepe his commandements I and that he that faith hce knowethhim, andkeepetb not his commande- ments, is a liar, and thetruth is not in him i Who, Iprayyou, wilibeleeuea man that boaflethof his skill in this or that, and neuer fheweth his faid skill and knowledge by any praclife?yca, what is any man the better by aey skiJ or knowledge,the which heneuer putteth inpradife 2
Indeede
cfGtds Wird. Chap. gm 04 j
Indeed a man by knowledge of Gods word, without pradife, may do good to other, in being a me^nes by preaching thcrof, to £iue their foule^but the more good he doth to other,not do- ing that hrrfelfe that he teacheth other ro do, the more he hca- peth vp wrath to himfelf agamft the day of wrath :& fuch a man may daily feare the hearing of that ibarp & heauy rcp-of c, Wtaf haft thoHtodoctodecUremy (lAttttes, or that then fan I deft take my Pfai-s 0.1^.17. couemint into thy minth^feeingthou hat'fl inftru'tiior,)®- haft caft my words behinde thee ? And furcly it cannot be but that fuch as la- bor only for knowledge, wherby to teach othcr,fhould be the more heauily rebukcd,& receiue the greater drmnati 6, becaufe theApoftlehathpronLUcedfentcnceapainfl:fhem,thatr/;r^flrfi7 _
t 1 /•£ l ■ I 1 n I J 1 ^ 1 1 • c KOm 2.I4.
them the name of Ljodts iPiafphemed amongthe Gentiles^ that if, a- mongthem that know notGod, neither call vpen his name. It is Pfal.79.6 anhainous Imneforaman himfelfe toblafphemethename of God : yea, any w ay to take his name in vaine. For doth not the Lawexpreffely tcil vs, that the Lord will not holde himguilt- lcire,thattaketh his name in vaine } Howhainous thenisitfor amantobeameanesof others 5 yea, of many others blafphe- ming the name of God fThis breefely (hall fumceto hauefpo- ken of the neceffitie of meditation of the word, both for know- ledge and alfo for pracHfe; I meaneofthedo&rineitfelfe, tou- ching the necefTitie of this meditation.
No.v I will breefely fpeake,or rather note a little touching the The vfeaf the vfe of the former doclrine. former do.
And firft concerning knowledge, by that before fpokcn,wee ?rAnfCj and fee the impictieofthc Church of Home, in teaching ignorance knowledge; to bee the mother of deuorion. Indeede there is atruthinthat \%Z?fe. they fay (as before we heard) it by deuorion we vndciiland de- The reprc- uotionto idolatry, and to their idolatrous religion. Forcer- henfionof tamely, whofoeuer hath any true knowledge of Gods word, thcpaPlftf» ' cannot but account their religion to be as it is, a great abomina- tion : and therefore to be ignorant of the faid word, cannot but be a great meanes to affect men thereunto.
Hut if weipeake oftrucdeuotion, which is uideede nothing elfebutpietieandgodlines, fuch as for which Come lint is com- A^* *••* mcnded,then is it a deteflable errour : Ignorance is nor the mo- thcrof this dcuotion, but of all impiety and wickednelTe, and c- fpccially of fuch idolatrieandfuperibtion, as aboundcihinthe Church of Rom^Thi* is manifeft by diuers things before fpo-
kcn>
3 4# C k a p . 6 . Vauids meditation
ken , as alfo by that of the Athenians, hauing an altar vnto the
Act 17.17. vnknowen God, and therforefupcrm'tioufly worshipping they knew not what, becaufe they w ere ignorant of the true God. Are not all works alfo of miquity,drunkennes,cham!>enng,(5cc.
Ro r 1 1 ■ ca^e^ ! Reworks of darbies ? yea, the vnprofitable works of dark-
Ephef - , \ 'ties? what is darknes but the time of our fpiricuall blindnes & ig- norance of God & of his word? Doth not ourSauiour attribute
Match, n.io, the groile error of the Saddnces, denying the refurreHio oft he dead, to their ignorance of the Scripture and cf the power of God? Doth
EpheCf-iS. not the A poille afcribe the walking oft he Gentiles tn the vanity of their «w^(thatis,in all fins) to this, that they had their vnder* (landing darkned,Oetngalrcna*ed from thelifeofCjod,through the ig- norance that rvai in them, focaufe of the blindnejfe of their heart f
Toomit further confirmation of this point, Ietall men by tltfs that hath beenefpoken, beware ofthis damnable religion, that altogether labourethtodetaine men in blindnefleandig- norance,and thereby to hold men in the bondage of the Diuell,
Ads i£ 18 anc^ t0 ^^P tnem ^rom ^od,6c ft om for gtueneffe of their fins, and from all inheritance with the Saints : all which are ioyned together ?nd neither may nor can be feparated one from another.
Yea,letall menheereby be admonilhed,and takeno:ice,and certainly vnderftand that that religion that doth approoue of darkne(re,blindne(re and ignorance ,forbidding the knowledge of God, and the meditation and reading of his word to the common people, cannot be from God, who is the father of lights 9
;aj '.' 7' and the light it felfe, in which there is' no darkneffe at all : and who therefore hath his dwelling ( according to his nature,) wtbe light
I .Tim.6. 16, which no man can approach vnto.
Yea further, let them moll certainly know the fayd religion not onely not to bee of God, but alfo to bee of the diuell the Prince of darknelTe, dwelling in darknetfe, labouring to keep all men in darkneffe, and at the lad to bring them to vtter dark- neirc, where is weeping and gnafliing of teeth, with torments of fire, which alwaies burne and neuer (hall be quenched,and from
luc.16.24. whence there is no redemption : yea, where there is no mitiga- tion of theforefaid torments.
All therefore that are of that religion, let them make haftto
Gcn.i9.1G. get out thereof : let them not linger as Lot did in Sodome, but let them labour with all 1 peed to be rranflatcd from thence into
1.PCM.5. thcmaruellouslightofGod,thatfowhilethcy lhall liucheere,
they
of Gods word. Chap,^. 347
they may fhcw foorth the vertues for praifes) ofhim, that doth cail them from that mifcrable (late and condition, and that af- terward they may for eucr Hue and raigne with him in all glory andhappinelfe.
Suchasarenoc yet of that religion : let them beware of it: let them feare to be drawen into it : Let them ihunne all mcancs tending and perfwading thereunto : except they loue darkneife more then light, and had rather be damned with the Diueli and his angels, then liuc and raigne for euerwith Chnfl: Icfus and hb holy Angelsj and the relr of his Saints in the Kingdome of Heauen.
As r his maketh to the reproofe of Popery and Papi (Is, that U'je. teach the former doctrine of darknelfe, blindnelfe and igno- Reproofcof ranee, fo it maketh againfl many 3mongs vs, that being (till ig- ! cm ar: norantj arewell content fo to remaine, and cannot endure the moneys, meanes, w hereby to haue the des of their mind enlightned with the true and fauing Icnov\ ledge of God.
Certainly, theftateof alliuch men is very fearefull, as not being onely fubiecttoall thcoutward euilsand calamities be- fore Ihewed, to be threatned to them that are ignorant, and to haue been inflicted vpon the Iewes and Ifraelites for their igno- rance,but alfo touching the life to come,being without all faith, all grace : yea, without ChriQhimfelfe, and therefore far from faluation, and in the power ofUiuell, and in the (late of damoa- tion.
Oh, but are there any fuch among vs, that haue fo long had thelight of the Gofpell i Thoufands, and I thinkel may fay, millions. For alas, euen in the places where the Gofpell hath beene longed and mod diligently and (mcevely preached,how few are there that know God or his Word, or that doe at any time meditate thereof? yea, how many be there,that doe neuer meditate of any thing they haue heard to attaine knowledge thereby I How many are there, that for all their hearing, know notany one principle of faith and of rei'igion ? They can per- haps fay the Lords prayer, the ten commandements, the arti- cles of faith (.aid yet many cannot fay fo much) butalaspoore creatures,(vea, poore wretches J they fpeake but as parrets :and asallfayd the former things in Latin inthetime of Poperie: they vndcrftand nothing that they fay, they know no more the meaning of any petitioo of the Lords prayer, of any comman-
dement;
348 C h a p .6. Dattids miiutitit
dement, of any article of faith than in former times the vulgar people vnderllood the words fpoken in Latin , and than if themfelues did now fay them in Latin, or in any other vn- knowne tongue: yea, they fay all as prayers, and know no difference of the ten Commandements, and the Articles of faith from the Lords prayer. O lamentable condition of all fuch : they thinke themfelues well inough ; and io perhaps they are foothed andperfwaded by other: but alas the word and truth of God hath declared them to be no better than in the (late of damnation.
They imagine their ignorance (hall excufe them, and that
meditation and knowledge of the word belongeth to none,but
either to Mini(ters,orat leaft to them that are booke learned.
But wee haue heard the contrary before, and therefore let no
man pleafe hirnfelfeor other,with any fuch vaine excufe, except
they had rather be damned than faued.
» -./■ For the third vfe of this doclrine, letallmenprouokethem-
To excite all klues t0 tn^s meditation of the word,and thereby to the fauing
to meditate of knowledge of God taught in his word , and no where clfe
the word for tO be found.
knowledge. Alas,that many fliould be ftudious of the Law and Phyficke, and fo indubious to get the knowledge of other arts, fciences and trades, whereby to keepe themfelues from outward mifery in this life, and to liue the better, the more at elbow roome, the more plentifully, eafily, and pleafantly in this world , and that yet they fliould befo carelelfe of that knowledge of God, and of him whom hee hath fent, whereby they may liue and reigne happily, blelledly and for euer in the kingdome of heauen, and world to come.
Yea , is it not a ftrange thing , that many plaine men of the country, by ftudie of their euidences for their lands, ('efpeeially when they haue fome aduerfaries to make claime thereto ) and by asking counfell of Lawyers, and by futes of Law and other- wife, fliould attaine to fuch knowledge, as whereby to be able to hold talke of Law-matters many houres together? and yet take the fame men in hand for the word, aske them when they fay they lookc to be faued as well as any other, what euidence they haue for the fame out of the word againft their fpirituall aduerfaries, and here either they are mute, and cannot fay 2 word 1 or elfe they will anfwer they hope to be faued by faying
their
[I of Gods word, C u ft i>. g, 3^
their prayer?,by other their good words & works, and bj their good men u'nj &c. Verily 3 thi^ i> an heauy and lamentable thing, that the) ihould be fo wife and fkilrull for their earthly Hates ar.d inheritances , and To iimple, fo ignorant, yea focarc- les touching their euerlalting inheritance. As it is thus with men, (o ; : w,:h women that can fpeake fireel) i eufibly of their matters 01 boufwifrie, buthauenota word to fa) of God word. Neither is it \o with plaincmeaand women one I3 of the country , but fometimes alfo many great Law j - bat can giuegood counfel to other for earthly matters, can fay nothing, neither hauc any found knowledge out of the w ord concerning their ovvnc future and euerlallmgfaluation. So iris with many Ladies and great Gentlewomen. They can fpeake much of attires for their heads and other fafliions •, and perhaps deuife attires and falliions for themfclue> and other:: hey can difcourfe, and hold d'fcourfe with any man of many great matters to the admiraaon of (imple (landers by. By much iruclie alfo and too muchpraclife they can play nimbly at tables cards, & dice.A perhaps turneouer and turnc out :wo or three hundred pounds a yeare that way, and in colliy apparcll and dainty fare : yea, more perhaps than their husbands fpendorhaue to fpend in houfe-kecping,and all other waies : but alas they cannot abide meditation and reading of the word. They can neither dif- eourfe themfelues of that, nor patiently endure other to dif- courfe thereof: cither of both is a death vnto them. Thefc ma be fine, but yet they arc no better thin fooiesjthanvainefooleSj than mad fooler. What ornaments foeuer they hauc for their bodies, they want the chieie ornaments for theirfotilea-5 2nd are that war in a vvofuli condition. F;or hauc wee not before heard, that all that vndcrftandnott hew iil of God rcuealed in his word are foole: and mad men ? Could not Ach.jh the King of Gatb endure D*uid counterfeytirig himfclfis mad berorc him, but commanded him to b: had out of his pre'oncc; and reproued them fharply that had brought him befbtcfaim ; and fliallwethinkcthar God himfelfc moll wife and only wife, wilJ admit of men moll foolifli aiul mad indeed, into hi> kingdom r Foolifh men may perhaps delight in the com panic of men that are foolilh,or that counterfeit themfelues fo to be in an other kinde, to make them fooliflj [port, but the moll wife and graci- ous God hath no delight inxhemthat know him not, 1 r
will
3J0 Chap.<5. Jbduids meditation
will hec cjer admit them into his kingdome. Oh that men would fo con (ider hereof, as to labour the more for knov\kdgc of the word by the meditation thereof*.
Men committed to prifon forfuch offences as by the law of the Land are punifhablc with death, and yet chey may be faued by their booke, though 3ttheirfaid commitment to prifon for fuch offences, they know neuer a letter of the booke, & though they be committed but a while before their arraignment, v\ill notwithftanding labour day and night by all meanes they can procure , to read their neck-verfe (as they call it ) that fo they may faue their liues. Alas, that men fhould be fo indufrrious to faue themfelues only from the iudgement of man, and from the gallowes,and that they (liouldbcfocareleire, fo lazie, fo idle , and negligent touching that knowledge that may keepe them from the iudgement of God , and from cucrlafling con- demnation.
They that by reading their neck-verfe do faue themfelu's once from thegallowes, may yet liue a miferablelife, and perhaps alfo at the laft die a miferable death j yea, they may come againe to the gallowes for fuch offences, as from which they cannot be faued by any booke. But they that attaine to the true know- ledge of God, and of Iehis Chrift by the word, fball not onely be deliuercd from euerlafting condemnation, but JhaH alfo be I Pet: I. K, &P*> an^ are ^ePr h the power °f God through faith vntofaluation, prepared to be /hewed in the UFl day. If therefore to neglecl this knowledge be not extreame folly 5 if it be not extreamc mad- nes, I know not what is.
Let all apply this to themfelues : women as well as men 5 they that are yong as well as they that are old ; and they that are old as well as they that are yong $ ( it being neuer too late to learne of the word) they that are poore feruants, eucn fcullions in kitchinsj and plough boyes, as well as they that are rich ma- tters and miftreffes ; and they that are altogether vnlcarned of the booke, notable to read a letter, as well as they that are booke learned, and mod excellent in any kinde of knowledge. . The doctrine before deli ucred is gencrall, not belonging to fome,but to all,and to euery one that will be faued. All whom God will haue to be faued, hec will alfo haue to come to the knowledge of the truth. This knowledge is to be attained vnto by the meditation of the word. Without meditation, we (hall
neuer
ofGcdsworb Chap.<J. 351
neuer attaine vnto the (aid knowledge by any other meanej. Many read and read,and heare and heare •, but becaufe they do not meditate , they are like to fuch little women ("for the Apo- ftle vfeth a diminutiue,as noting they were not perfect women, but halfe women) that were cucr learnings and neuer could come to the knowledge of the truth. Let vs not therefore read, or heare 2,Tim: I' >7' only, but let vs alfo ferioufly meditate and confider what wee read, 11 hat wee heare 5 what other men fay, what other men write. IF we doe fo meditate and confider, the Lord will giue vs vnderitandinginall things necelfarie to faluation. Let no man (I fay once againe) thinke that his ignorance (hall excufe hin>. Ignorance is no good plea for the tranfgreffion of the law oF man. For it is an axiom , and generall rule of the Law for the commonwealth , that Ignorantm utris non excufat : igiu r if ce of the law dcrh not excufe. If any man breake an humane law, will ic be taken for a fuffkientpleato fay he knew it nor, or was not acquainted with the danger of it? How much leile will God accept the plea of ignorance for tranfgref- lion of his commandements ? True indeed, all knowledge of Gods word is not alike necclfarie. Some things are fo necella- rie, that without the knowledge of them no man canbefaued. Such are the articles of faith : the principall branches of the ten commandements : and in a word all ihe principles of re- ligion. Notwithftanding nothing in the word rcuealed is to be neglected. Firft v\ e mult labour for the maine things : for the knowledge of the principles of religion : and then as our cal- lings wilhgiue vs leaucfortheknowledgofall other things. We mull not bulk our felues about fmall matters in the firfl place, and ncglecl iht greater $ but as the foundation of materiall buildings is the molt folidand firme matter of the whole buil- ding) fo'n building our felues fpiritually towards eternall life, wc mull iirfliludiethegreatelt points of religion for a founda- tion of our fpirituall building,and then ftudie the lelfe matters, to finifli our faid fpirituall building. We muft do both : but in order. It is the policie of Satan, in Cine,Towne and Country, to bufie the heads of fome yong pcrfons and other with fmall things, and tu polfelfe their roindw with the ftudie of them : not for that hee would hauerhem to know them, but that by that mcanes hee might hinder them from greater things, and bcttcr,and iuchas are much more neceflaiic to faluation.
At
;;: Chai\6. Ddttjds mcdttat'wn
Pfal, , : As hitherto we baue heard, that euery one chat will be blef-
fedand (aued muft meditauomhewordj rhcreby toobteyne
knowledge neceifarie for faluation-, (o cfpccially and chiefly
this belongerh to Miniftersof the word; to Magiftrates, and
to all other of great place, of great (late in the world.
Med tatxoi of To Mini tiers of the word for the better inabling of them to
i eword fpc-teach the people of God committed vnto them , and ouer
cully bclon- vvhom the Holy Gho(t hath fee them. Therefore the Apoftle
geth to m mi- 2juer[j tfv;£ precept vnto Timothie, Vnttlll come, attend vnto rea- iters of tbs => ;r T , , „ .. , .it , ,. ,
word ding^to exhortation, and doctrine. He biddetn him not onelyro
i. Tim. 4.13 read, but to attend to reading. What is to attend ro reading r Not onlv to reado^ten, but aifo adktbere ammum, toapply the mindc diligently to marke and obferue what he did read. As the Prophet faith to the Church , Hearken 6 daughter, andconfi-
Pfal. 4 j. 10. der , and wclme thine eares thereby commending confederation , or meditation as well as hearing-, fo the Apoftle by attending to reading, commendeth fenous obferuation of that that a nun readetb as well as reading it felfe. What is that but me- ditating? The word there vfed by the Apoftle is the fame word
y . ^ that is vkd by our <Sauiour to his Difciples for taking heed of
fur{etti'4<T, drunl{ennc([c , and the cares of the world', and by the
A<ft$2oaS Apoftie to the Elders cfEphefus for attending to the flocke &c, It is a word thereforenoting very great diligence.
So alfo to ma- Meditation likewife of the word doth in an efpeciall manner
eittiatcs. belong to all Magiftrates, for the better gouernment of their fbbieds according tot he uord. This is commanded by Mofes
Deut.17.17, to be prescribed to the King, that when he Jbon/d ft vpon the
J**' throne cfhiskingdomCy the Law Jhould be with him: and that he
JbotiU read therein ail the data of his life. Wherefore i thathee
Viiaht It am? to feurc the Lord ha God: to I^epe all the words of the
(aid law, ard 1 hefc fattttcs to d?e them &C The Lord alfo fpake
x. . >m j-j,e mannerro [cfjua, commanding h?m that t hi boo^e of the
I.uwfottldnct depart out of hid mouthy but that he flmdd meditate
thereinday andw'f.n, that hi miaht obferue to do all that therein v..is
wnttcn &e. Inthat alfothat in the fame place he both prefixed!
aotinc tin is.y.tr.c before the faid precept, and alfo afterward ad-
deth an caineii exhortation or commandement to be llrong,
and of good courage, and not to be afraid ordifmaid, hce fee-
n:-eth to maker hat areafoniwh} bee would hauc him fo tome
ditatc of the Law , lumcly that the; by hce might bt made of
that
of Gods word. Chap.& 353
tl> irtngch and courage tha: there is commanded: and this indeed i. undrcafcn. For nothing elfe can fo animate and encourage a i,ian againltallfcarea:>thev,ord or God : becaufe
hing elfe can io well teitifie vnto him, tine bet is aduanced to that place by the Lord, and that he fupplyeththepcrfon of God,and(itteth in the place of God, (as the QuceneofSheba 2.chroa?.*. ; • to Salomon ) neither can any thing e!fe io well allure Ma- giftrates or Gods continual! prefenccwith them, and allillance againft all aduerfr.ries, as the word of God general!/ for the oneiandthepromifeofGod particularly for the other.
The fame alio may feruefor a reafontoprouoke thcMini- flers of the vj ord to a fpeciall meditation thereof, becaufe cou- rage and fortitude is as necelfarie for them as for Magi mates : yea, the more ncceffarie, becaufe they are for the moll part in more contempt than the Magi Urates, and haue greater oppofi- tion by principalities and powers and rulers in darknes than the office of Magiftracie hath. For although the Magiftrates be cuflodes vtrittfeptabfiU, the keepers of both tables, and be ad- uanced to their places that their people may hue vnder them > not onely in fence and quietnefte-) but alfo in all go dime ^e and honeftie, j T;m, 2.i. yet it belongethmore neerely and fully to Ministers to labour thegodlinelfe and honeflie, andconfequentiy thefaluation of their charges. If Magiftrates alfo doe themfelues offend and ilnne againftGod,\\ho (liallreprouethembutMiniflersof the word? Is not courage therefore the more necelfarie for them in this bchalfe I
By the former precept alfo for Magiftrates fo to meditate of the word, all Magiftrates are taught,nottogouernetheirpeo- plc by lave onely of their owne miking, bur by the lawes of God: and that in all lawes made by them-felues they fhould hauc refpecl to the lawes of God, and according vnto them, and for the better obferuation of them make lawes of their ovsne.
The meditation like a ifc of the word doth in 'he fame foir, belong (eutn in a principal! manner) vnto ail other of great place and if ate: becaufe the greater the placeandflateofany i>,the morewifdom is required for the managing thereof- The richer therefore any is, the more honorable , of the greater power, and the more eminent in any other refpccT:, the more furelyic bclongech to any fuch to meditate of the word, that
A a they
J 5 4 Chap.^. Dauids meditation
they may be the greater in wifdome according to their other greatne>. Orherwiic be they neuer fo great, they may foone be fmall inough: yea, what is all other greatnelle of riches, of honour, of humane learning , or of any other thing in the world, without vvifdome \ No better than a ierveUof gold in 4
Pro 11.21. fi***es front. For that that is faid of a faire woman without dif- cretion,is to be faidof any other eminent per (on without the faid difcrction. Whatfoeuer elfe a man harh, if he want wifdom
Pro. 3 14 &c. heewanteth the principal!. Forwifdome is berterthan (iluer,
& 8. i.f. than gold, than precious Hones : yea, all things that can be na- med are not to be compared therevnto. Doth not Salomon
Ecclcf.^. 14. alfo teach vs that a poore man by wifdomc did moregoodfor dcliuerieof a Citie b^fieged by a mighty King, than all the rich and other great men befideinthe Citie ? And doth he not therevpon conclude, that wifdom? is better than ftrettgth &c? If a man haue neuer fo great wealth, neuer fo great honor,neuer fo great (trength &c, yet if hec haue not wifdome and know- ledge how to manage and vfe them,w ere he not better be with- outthem? Much better. For certainly without wiidome and knowledge, he cannot but abufe them : and then to haue them will not doe him fo much good , as to abufe them will do him hurt. Not alfo to vfe them, and to do that good with them for which the Lord hath made them great , and which by their greatnes they may do, is little better than to abufe them.
M oreouer, haue we not before heard knowledge commen- ap. 2. ^c ^ as an excellent meanes to deliuer men from the tongue of
Pro. 11. $• the hypocrite and flatterer whereby other are deftroyed. And doth not experience daily teach vs, that both Magi(t.rates,and all other gre^t perfons are in more danger of hypocrites and flatterers, (a., being more allaulted and haunted by them ) than other men of meaner condition? In this refpeft therefore is not wifdome and knowledge the more necelfarie for allma- gidrates and other great perfbns ? Where is this wifdomeand knowledgeto be had, but in the word,and by the meditation thereof? Thus much of the vfe of the doctrine of the neceffi- tie of meditation of the word for knowledge.
Chap. VII.
of Gods wtrd. Chap. 7, 3 j j
Chap. VII.
Of the vfe of the firmer doFlrtne teaching the neceffitie of meditation of the w or d for frail if e.
NOw it followeth to fliew v\hat vfe we arc to make of the The vfe of do&rine before deliuered concerning meditation of the mcdiumm word for pratfifc. Herein I will bee briefe, becauie the argu- f°l VMe- ment is very common, and handled by diucrs other : as alio be- caufe I hauefpoken many things in the former treatife of Da* Hids loue, that may well be refer 1 ed xo this.
Touching this point thU is the (umme > that whatfoeufr knowledge our meditation bringeth vs in, though wee had as much knowledge in the my fleries of the word as PWhimfelfe had, that was taken vp to the third heauens, and there immedi- ».Cor. 11.4. ately inftrufted by our Lord Iefus Chrift himfelfe , and taught things that could not be exprelfed by the tongue of any man, yecfor all that in refpccT: of our felues weloof'all our labour, al- bdt by ourfaid knowledge w e be able to do good,and haue per- haps done good to many other,
Lctvsthercfbreeuer) oneprouoke our felues to the pradife of thofe things that we know : and the more we know the word, the more to refraine from all euill forbidden \ andalfotodoeall good things commanded, and belonging vnto vs both general- ly asweareChriitians, andalfoparticu'arly a weeareofthisor that calling, publicke in Church or common wealth ; or pi iuate in familie : husband or wife, parents or cfvJd en, mailers or fer- uants :yeaalfo,as v\earcofthbor thatfex, manorv\oman :of this or that age, old or young &c For wee know that the Scrip- tures prefcribefeuerall duties to all feuerall forts o> men.
To the performance of all fuch duties let vs prouoke our felues according to our knowledge The more we know,and by knowledge are able to fpeake or fuch duties for the infr u- €tion of other, the more let vs performe the fame our felues. O- thcrwife, though for the good we doe to other, wee may haue thanke from other, yet (hall v\c haue no thanke either fro n oui owneheart,or from God. Onffobewchaueth.mk from God, it ihall onely be in (ome outward thing :as we read that Ithnfot
A a 2 fonc
2<r<5 Chap. 7. Builds meditation
fome outward fcruice done by him had this outward thanke from God for his labour, namely that of all the Kings oUfrael afterthe fall away of rhetenne Tribes from thehoufe of Dauid% i.King.iojo healone^f^ hu fonnesto fit on thethrone of Ifraelvnte the fourth generation. But what is all fuch prefent thanke from God him- ielfein outward matters, without future thank inheauenly blef- (ingsj and in heauen it felfe ? yea, without the prefent peace of confcience , and ioy of the holy Ghoft in this prefent life I
In this life? as a man is a man by his reafon and facukie of vn- derftanding, and may be a learned man, euen a learned Diuine byhisgeneralland theoricall knowledge of the word of God making him fit to teach other: fo a man is a good man, and a childe of God, and heyre of the kingdome of God, onely as hee foknoweth the word, thacheedoth alfo beleeue that that hce knoweth, and applieth it to himfelfe>and declareth the fame by his praclife accordingly. Thefe things let all foconfider,that by their meditation for knowledge they may bee Gayners, not Loofers. Topraclifethe word according to knowledge is the very life of knowledge, of faith, of all religion. Without fuch practife all knowledge, all faith, all religion is but dead : yea,we our felues alfo are but dead men here , and fliali bee damned in the world to come, as before wee heard. They that practife not the word according to knowledge, doecaufe the name of God to be blafphemed by other, as before alfo we heard. They that doe practife the word according to their knowledge ( though T 11a tney ke Dut poore feruants)^ adornethe dottrine of God our Sa~ ttiour in all things ; and prouoke other thereby to glortfie Cjed their Math. ?. 16. Father in heanen. Why then fhouldmen bee fluggifh herein? x, Pec. 1,11. vvhyfllouki' wenotallputfoorthour felues tothe vrmoftwirh all cheercfulnede? The Papifts, though left of all other pra coi- fing the word, yea, mod of all other tranfgrefling the fame, in the commandements efpecially of rhe flrit table , euen in all of them in the higheft degree : yea, alfo in all of the fecond table, in thehighef] degree likewifc , and maintaining their faid tranf- In gencnll greffions ( as I haue elfcv\ here fhew cd at large ) doe yet crie out trcatifc ag^inft of vs, for not praclifing the word according to our knowledge popenc. and pro feflion thereof Shall wemakc theirwords good ? God forbid. Let vs flop their mouthes for euer : and by our praclife and for our praclife, make them alfo (if it be poffibie) to glori-
fie
cf Qods W0rd. Chap, jl 3 ^
fie God with vs: that fowc may be glorified together with him and by him.
It were too longhand not much pertinent to enter into all the What nWit;u dutiesjthatthcv.ordinany reipect requireth of vs. Onclyfor tl0ns arf fit- refrainingof euill forbidden, let aman not oncly meditateon* ^ot7r,a" negatiae precepts againll fuch euills , but alfo on thofe cemmi- w0r(i, nations that are annexed to fuch negatiue precepts, as alfo vpon fuch examples in the Scripture as haue tailed of the faidcom- minations, and haue felt fome of thofe punifhments that haue becne threatned againll fuch euills. Efpecially , let him medi- cate on thofe places that do defcribe the torments preparedfor the wicked in the world to come. So for obferuation of duties commanded, lethim not only meditate on the affirmatiue pre- cepts thcmfelues that command them, but alfo on all promifeg annexed to them, as likewife on the performance of fuch pro* mifes to many mentioned in the Scriptures.
With the former, let him alfo meditate on thofe Scriptures that fet foorth the Iuftice, the wrath, the glory and thepower of God : So alfo with the latter let him meditate on thofe fcriptures that fet foorth the mercie, the goodnetfe, and faithfulne-lfe of God, as alfo his power to perfurmewhacfoeuer he hath promis- ed. Aboue all, for both, lethim meditate on thofe Scriptures, that teach vs to beleeue the forgiuenelfe of linnes. For as Da- ai^faid of the fword of Golt*hyt here is none /tke that , fo certainly x - for retraining men from euill, and prouoking them to good, there is no meditation more effectuall , then the meditation of thofe Scriptures that teach men to beleeue the forgiuenetfe of Hnnes. Doth not JW by this argument exhort all to repentance? , Doth not Peter the like , with great power, with great fuccelfe ? 2' n*
Doth not our Sauiour commend the fame by the parable of two a St i!ii. debters, the one owing 50, the other 500. pence, neither of both being able to pay -, and both bein g forgiuen all. TcUmee luc, 7. 4^ (faith our Sauiour, not to Simon the Apodle, but to Swan the Pharifee ) which will lone him mnfl, tbdt fofmnkely forraue both I If therefore we beleeue our finnesto bee forgiuen then certainely will weloue him that doth forgiue them. Therefore Taerz- gaine ioyneth together, hue to Cbnj}, and beleemng in Chnfl , as r. pct, j. $, theefteftandthecaufe. And indeed if wee beleeue that God hath forgiuen vs our (jnnes, and if therefore we loue him, as we cannot but loue him,w hat will w e not do that he hath comnian-
Aa j ded
j 5 3 C h a p.7. DAfdds meiitAthn
dedvstodoe,wbom wee know fo?ohauelouedvs,a«tohaue forgiuen vs all our finnes? If we beleeue the forgiucnelfeof our Hones j will wee not foloue God as to mourncforourfinnes whereby we hauegrieued him? yea aifo to hate -hem ? yea, with allthe power we can, to fet our felue. againft them, and tore- fraine from them r
Ifwebclceueche forgiuenctfe of finnes, we cannot but loue the word of God that (hewethou; finnes to beforgiuen.
Ifw e beleeue God fo to haue loued /s, a* to forgiue vs our finnes, we will patiently beareany cro. fes, any affliction which the faid God m all lay vpon vs.
Ifwe beleeue God to haue forgiuen vs our finnes, we alfo will be more ready to forgiue fuch asfinneugainllvs.
If we beleeue the forgiuenetfe of fin nes , wee cannot but alfo beleeue, thu God will giue vsall things thar he hath promifed, forour finnes being forgiuen, what fliall hinderthem from v>~?
If we beleeue the forgi uenelfe of our finnes, we will not feare death, but carneftly delire, and thin kc long for it, and when it commeth ioyfully enrertaineit. For what then can depriue vs of cuerlaftinglife?
Yea, to beleeue the forgiuenelTe of finnes, is not onely a fpe- ciall motiue to godlinelle of iife,but alfo to the very kno a ledge ofGod. Tfcisismanifeft, becauiethc Prophet prophecying of 'the great knowledge th3t (hould be in the latter age of the w orld Icrera. 31.34. (as before we haue heard) and faying ^\\m all jhould know the Lord fr em the le aft of them to the great eft of them ^ addeth this as a reafon thereof, For IvpiUforgine their iniquities^ and remember their finnes no more. A nd doth not this (land with great reafon ? Doubtletfeitdoth. For who vnderftanding one towhomhee was greatly indebted, and owed more then hee was able to pay either of his owne debt , or of the debt of a friend by executor- ship, who ( Ifayjvnderftanding fuch an one to haue forgiuen all thefaid debt, will not delire to know him that hath bcenc fo gracious vnto him ? In like manner therfore,ifonce we beleeue, and be pei fwaded God to haueforgiuen vs all our debt , all our manifold and grieuQUs finnes the which wee were neuer able to haue difcharged, but for whLh wee Hiould haue lien for eucr in hell , will wee not fceke to know this gracious and mercifull Cod?
Onthecontraric,if wedoenot beleeue the forgiuenelfe of
finnes
ef Gods word. Chap. 7. 35?
finncs, we will neuer make confcience either of refraining from finne, or of performing any thing that good is : neither wil] wco euer care to know that God, whom wee know not to haue for- emen our fumes.
Morcouer,leteuery man remember this, to meditate mod and principally of fuch fcripturcs, as doe bell fit his calling,and condition whereof he island the duties belonging thereunto? yea rather in the firfl place of fuch Scriptures as are moftfitto ieprelfe fuch finnes, as whercunto in any refpecl he doth finde himfelfemoft prone, mod inclined.
Is any man by nature, I meane by fpeciall difpofitionof na- ture, by age, by complexion, or confhtution of bodic, by long vfe and ( cuftomc which is a kinde of fecond nature ) by educa- tion in fomc place in refped of the aire of the faid place, or in refpe&of the companic with whom hee hath there alfo beene brought vp, more (Irongly inclined to fome vice then to other ? or hath he by corrupt counfell,er the euill example of any been fo drawne to fome fpeciall finne, that is become an habit, and fo rooted in him, that he can hardly refraine it? let fuch an one me- ditate of fuch fcripturcs, as doe mod of all bcatc downe fuch finnes.
A s for example, doth any mans mouth by any of the former meanes runnc-ouerwith vaine,orra(h, or prophane,or wicked, and needletre Oathes ? let him confider what commandements as alfo what threatnings there are againft fuch Oathes in the word.
Is any man a Contemner of the word and facraments, a neg- lect er or prophaner of the Lords daies, either by being idle at home or elfe where on thefamedaies, or by labouring in his or- dinaric calling, or by vaine paflimes , or by doing other things at all times vnlawfull and fimply euill I let him meditate of the like commandements and combinations in the wordagainft fuch finnes.
Is any man couetous and greedy of riches, alwaies fcr3ping, raking, and taking, but neuer giuing, neuer freely lending, ne- uer doing any good with his riches? Let him meditate how ma- ny things are fpoken again ft this finne, how it is oppofedtoali Gods tc(timonies,howitisfaidthat hee that (par eth more then is ^ ' Ir* *'• meeteJhAftfnrely come to pouertie : that they that will be richfiall fall f yjm '6 ' intemarij tent at tons &c, thzthethat loueth the world hath not the ijoh.2.1*.
A A 4 l9Ht
3 60 C h a p . 7. Dtttids medittfUn
hue of the Father in him ; Let him alfo call to mindethecxam. pies of Acban counting the Babylonifh garment and wedge of gold, of Laban dealing hardiy wiih Iaakob, of Nabals churlifh anfwere vnto , and miferable withholding rcliefe from David and his companie : of Cch^i running after Naaman for filucr and rayment:of Indus felling his Lord and Matter for 3 o4 pieces of Dluer, and of other the like.
The like may be faid of inclination to pride inapparelloro- therwife, to anger, to bodiiy vncleanettejto oppreflion , to ha- tred of the children of God <and hard dealing with them , to drunkenelle , to tying, to quarrelling or other contentions; to foolifh ietting, and vnfauory (peaking , to boatting , to loqua- citieand much talking (though of good matters) out of lea- fon, and when in refpect of the prefence of their betters , they lam x. 19 Should bee Jrpift to beare and Jlw to jpeake, and of other the like.
The fame is to be faid for meditation of fuch fpeciall Scrip* tares, as doe fpeciallyferue for fpeciall vertues belonging vn- to men; in refpecT: of their fpeciall callings , places , flares , and conditions, as magiftrats,minitters of the word, parents > chil- dren, matters, feruants, &c.
So alfo for the practife of generall duties generally belong- ing to all Chriftians, as diligent hearing of the w ord , receding the Sacraments, praying, giuing, lending, comforting? and the like.
The fame is to bee faid of them that are afflicted withfick c- nefle, with pouertie, with (landers, and vniutt reproches-wiih deieclionof mindc, and griefe of heart for their finner, for; he weakenetfe of faith, and of other graces of God in them &c. Let all fuch, and other the like meditate of fuch Scriptures, as are mofl fit in fuch cafe for patience, and comfort &c. Thus much briefly of the vfe of medication of the word forpraclifc thereof.
ChAT\
ef Gods word. Chap.8. 361
Chap. VIII.
Of the hinder 'Ance of our m edit at ion of the wird, for know/edge and pra&ife thereof: 04 alfo ofjome meant s to helpe the fame \
N' Ow letmceadde fomething, whereby our medication of the word for knowledge and praclife therof, or our know- ledge and praclifcof the word by meditation therof is hindred or may beefurthered: that is, what things wee are to remoouc and lay afide,ifwe will not be hindred in the meditation of the word, and alfo what we are to haue, or to doe, if we will fo me- ditate of the word,as that we may grow in knowledge and god- linetfe thereby.
Touching the former, wecmuftfirftofall empty our hearts (as much as in vs lieth ) of all things (Imply euill. As lames I would hauevs to lay apart (euerfotocaftaway, that wee neuer Jo empty our meddle againe therewith) all file bivejfe and fuperjlmtte ofmalici.yrtsoia j cu/nejfe, and fo to rece'me the word : and as Teeter v\ ould haue vs CU1|] in like manner, to lay afide allmalice, all guile, andbyprocrifie, and lames 1.11. enuy-i and euill fpeakjng (by thefe particulars, meaning alio all i.Pet.i.j. Other the like) andfo *u new borne babes to defire the fine ere (or guilele(fe) mtikeoftheword: fo mud wee doe for meditation of the word. For wherefore doc we meditate ofthe wordjbut that we may be the more partaker therof ryea^vhat is meditation of the word, but the chewing therof (asitwerc, in our mouthes) that fowe may the better (Wallow it downe into our hearts? and the more eafily diged it ?
Therefore alfo> as before we are to take a new meale of good meat, it is fir our Itomackes fhould bee emptied of whatioeuer grotfehumours doeany waies annoy them, ormay hinder the dJgefiionofgoodmeatstoberecefjcd.'and asgoodandskilfull Phyficians thatareto miniiler any fpeciall phyficke for the cu- ring or preuenting of any fpeciall difeafe, do firfr giuc fome pre- paratory to their patients to clcanfcthcm, and take r.way what- ioeuer may hinder the effectual working of their fayd phyfick : and as good and wile husbandmen, before they fow any good iecdin o iheir ground (how good focucr their ^ayd ground be) fc'«M 3- do firil by ploughing,or otherwife purge the fame oral! weeds ; fo men that by meditation ofthe word w ould either feede t heir
foules
%6t C h a p. 8. Davids meditation
foules to eternall life, or cure them of any dangerous fpirituall difeafe, or prcuent further euill by fuch fpirituall difeafes ss they doe feele or that would hauc the feede of the word pro- fper in their hearts, and bring foorth fruit to eternall life, mud firft purge and cleanfe themfelues of all fuch things as may hin- der the d'geftion, working and growth of the word in them.
Touching this poynt further,euery man mull haue a fpeciall care to labour the laying afide of fucheuilsfpecially, as where- unto he feeleth or findeth himfelfe moftenclined by any of the meanes before mentioned. As men fubieel to any fpeciall dif- eafe of the bodie, do not only defire phyfickthat may purge them, but fuch phyficke as may purge them of that fpeciall hu- mour, that doth moll of all feed the fayd fpeciall difeafe : foas euery man is any wayes moll prone to this or that fpirituall dif- eafe^he mud fpecially labour as a phyfician to himfelfe, to purge himfelfe of that fpirituall humour, that doth moftof all feede the faid fpirituall difeafe, that by this meanes, the word by me- ditation applied to himfelfe, may worke the more effectually for the curing of him of the faid fpeciall fpirituall infirmity.
Touching pride and fpirituall winde of the heart, whereby
the meditation of the word for praclifeismuch hindered, ha-
Inchap.i8. u«ng fp0ken thereof, in the former part of this verfe, of Davids
loue, 1 forbeare all fpeech of it now. To disburden As we mull thus empty our felues of all things (imply euill ourfelucsof forthe furthering of our knowledge and praftifeof the word, wordly cares, by tne meditation thereof, fo mull we alfo disburden anddif- chargeour hearts of all worldly cares, of defire of deceitfull ri- ches and honours, of delight in the pleafures of this life, and of the loue of all other things of this world. As thefe things doc hinder our loue to the Word (as before we hauc heard) io con- fequcntly doe they alfo hinder our meditation thereof. There- fore in the parable of the fower and the feede, hee that receiued Matth. 1 1. li. feede among the thornes, is faid to bee hee that heareth the Marc.4.19. word, and the deccitfulneife of riches, and pleafures of this life, Luc.8.14. an j t^c ju^3 0f other things entring in, doe fo choake the word, thatitbecommeth vnfruitfull, or3t the left bring no fruit to perfection. Why, or how doe thefe things choake the word ? euen becaufe at the very hearing of the Word , they hin- der men from obferuing and marking the word dcliuered vn- to them ? Their mindes are fo ftuft with cares of this world,
fo
of Gods wcrd. Chap. 8. 76%
fo fa vpon their merchandize, their clothing, their husbandry, their ploughing, theiroxen, their (Lcepe, theirfwine, or ether worldly affairs, or do fo itch after their pleafuies;rhat either they hearenot at all, or they regard not, or they fauor not the things that are dcliuei cd vnto them, how necellary foeuer the fame be foi them. Yea, a? velfelsfullofonclicjuour, cannot receiue an- other, but whatfoeucr ispowred out runneth by : fo is it with fuch men, whofe mindes are fraught w ith woi Idly things, there is no entrance at all for the word into them. Jf they receiue any thing for the prefenr, yet either their hearts are fo crackt and crazed with the former things, or (o peftred and clogd with them, that either the word prefently runneth out, orelfc isfo thruft and crowded (as it were, to the wall) that it cannot doe **ckr«2-i» that good that otherwife it would and iliould,and that they that haue heard it, doe (land in neede of.
Neither alfo after hearing haue they any time to meditate of any thing they haue heard. If they encerinto meditation of any thing, prefently one worldly matter or other Ikppethvp, and (houldrcththefaid meditation cleancout of thehea:t,and then fobarreththedooresagainft it,that it cannot re-enter. It is pre- fently forgotten and vcterlyloft, as if no fuch thing had euer beenefpoken.
The cares of the world alfo, and other things before mentio- ned, are asbird-limetothe fovvle taken therewith. For as the fowle, who'e wings are limed, cannot mount alofr, butlieth fluttering vpon the earth,or in the w ater,fo they w hole thoghts arc fet vpon the things heercbeneaTh, aie fo hampered there- with, that the word being from heauen and heaucnly, they can- not by any meaues w ith their meditations reach thereunto.
The cares of the world and other things behVe mentioned, areas leaden plummets,orraihcr,as great leaden waits, fo clog- ging the legs and loines of our minde, that wee cannot afcend vp into the mount of the Lord, from w hence the word was gi- uen, and .-.here it is to be had.
The cares of the w orld, and other tfr'ngs before mentioned, confidered with the word, are as tw o contrary futers to one and the fame woman. And therefore, as one ;:ndrhe fame woman cannot entertaine fuch con rrary futers, much lelfe be married to the both together, fo cannot the mind of man be employed vp- on the faid cares, and other things before mentioned together.-
1 hefe
^4 Chap.S. Dsuids mtJiutk*
Thcie two,the care? oftheworldjwith other things bcl-brcmcii- tioncd of [be fame kindc, and the word, doefo differ one from another, and iarre one with another (a:> harpe and harrow) that as we fay of two men that are aduerfariesonc ro another, rhey cannot (c: their horfes in one (table, (6 the faid cares of the \\ orld,w ith other worldly things before mentioned, and the me- ditation ofthe^ord cannot agree in one minde. Therefore the , , ^ Apotlle maketh oppoiition, betwixt b wmdta\ and
£0j" h.WiHf our conu:rja.lion m hcAucH: and bctwiXt/frffftf our ajfeflions
en thing* thane (ox minding or fauouring things aboue) and<w things on earth. And or all this, eucry manhath fuch experience, rhat it needeth no further continuation, no further demon- flration. To forbearec Bolides all hitherto fpoken, of calling away things (imply e- fomcthir. uillj and ofiayingalidethe cares and other things ohhis world, tlutarc^ood- Wcmu(l alfolbmctimes forbeare the meditation of fome things limply good : But how (will fome man fay) ihall wee doe this * If for furtherance of our meditation in tome thing of great waight and like neceility, wee forbeare the meditation of fome thing (though in it felfe good, yet) not (o waighty,notfonecef- iarie. Tolpcakemoreplainely, wee mull not clogge orpefler our minds w ith too many things(though as I faid,good in them- felue:>)atonetime. Forfo one may hinder another. As if wee inuite mere friends toourhojfe and table at onetime, then our houfecan rcceiue, or then can fit at our table, one may hinder another; fo b it in the entertainment of too many good medita- tions into our heart at one and the fame time.
As the Miniltei of the word mullhauerefpeclheereinof his auditours jfo mull eucry man ofhimfeife. I bane yet miny other Ioh i^.ia. dtity (faith our vSauiour himfelfc to his owne Difciples) tofty vntojou^ but je cdnn&t beAYctacm r.ow. As our Sauiour did thus refped the capacity of his Difciples, fomull allMinillers of the word imitate our Sauiour herein, in the behalfe of their people. This is worthy ot' good and fcrious obferuation. For certainly, fome worthy Minillcrsinthcfedayc-, burning in the zeale ot God, and in loucro their people, ccinthis their zeale & loue laboring to teach many things at once,doc lbmet ;me teach too manythn^s. Fornotrefpecling thecapacitie or their people, they deliuer fo many thing*) that they opprellc the memory ot their hearers. One thing driueth out another. As wee com- monly
of Gods wcrd. Chap. 8. *i6y
monly fay? andfindc by experience, that one nailcdriueth out an other ; and whiles the Ioyner driueth in onepinnc,an other (tarteth or flippeihout: (o indeed, eucn the bell Minillers ia their abundant zeale labouring to teach many things toge- ther, doc dnueoutonc by an oilier Thefirft point,orthcfe- cond, 01 the third, is cleanc forgotten ere they come to the Ja(r. How is the meditation of the hearer perplexed herein ? So is it touching a man himfclfe: labouring to meditate of many thing?, he cannot fo ferioully meditateof one thingas he ought to do. One thing putteth out an other. My proteftation be- fore made to clearemy felfefrom fufpition of enmitietozeale, I ncede not to repeat in this place. I wi(h Miniflers could deli- uer the whole will of God together : and that other could me- ditate of all things together. But alas, this cannot be. Our mindes and memorie; are too narrow, too lliallow, too v\ cake: they cannot receiue much together. Some are of deeper reach, and quicker capacitie than other : yet all are (hallow, all weake. Though euery congregation confih1 of both forts, yet both forts mud be regarded: not onefo,thatan other be neglected. The befl alio may ouer-burden and ouer-charge himfelfe. The greatefl hand that is, may fometimes by griping for more, lofe or let go that which before it had : fo may the greateft mindes* and largeft hearts. That which the Apoftle faith in one cafe, R that no man frefume to vndcrftandabone that which u meete tovn- ^r/?^forthatnoman thinke more highly than hce ought to thinke) lint that he vnderftand according to fokrietie( or that hee thinkefoberly)this(Ifay) may beapplyedinthiscafe. It is not good to haue many yrons in the fire at once. Ic is not good for any man in any trade to taketoo great dealings inhand at once : or in a greedy delire of greatnes to dealein morethings than he cjn well compaife. Doe wee not fee fuch oft-times to ouerthro v their whole flares? The like is to be faid of medita- tion of many things together. Not onely may one meditation hinder an other^but alfo he that is defirous to meditateof many things, and to grow fuddenly to great knowledge, doth fome- times much preiudicc himfelfe, and ouerthjoweth his whole fpirituali fta Thus much of things that may hinder our it ;or of the word for knowledge and pradife thereof. Now concerning the meanes whereby our meditation may Mews tc be furthered in knowledge and obedience^ hey are of two forts. Help our roc;
fonie dltatlon«
3 6 6 Chap. 8. Dauids meditation
Some common to all : other more proper to M inifters of the v\ord : or at lead fpecially and principally belonging vnto them. Thofe th3t are common , arc either inward, or out- ward.
M kne ^ r^e ^ormer 0^tnefc? I will onely note one, namely humf-
humilitie. ^"e« This our Saui°ur commendeth as the firft ftep to the
Marc. 1 0.1 j, kingdome of God , faying that nhofoeuer Jhall not receme the k+ngdome of G»d 04 a little chtlde, fiall not enter therm. Paul alio feemeth to infinuate the fame thing, when he faith,that the gof-
Tit. i,u, pell teacheth vs to denie all wgodlinefe &C. For the word in that place translated teaching, is very fignificant, as noting fuch a kinde of teaching, as is fit for children : and therefore insinua- ting, that all that will be taught by the word, mud firft be like to little children : fo humble and fo meeke,that they be teach* able and tradable to any thing commended vnto them in the gofpell. lames alfo doth nor onely exhort them to whom bee
lam: i.i !♦ writeth to /ay apart all filthines and fuperflttitie of mtdiiioufneffe^ but zlfowith meekprs toreceiue the ingrafted word Sec. Doth not
Pfa!.-2 5.9. the Piophet David likewi.e fpeaketothefamepurpoe, Them that be meeke, will be guide in iud^ment^andthe meeke will he teach hi* way? This mceknes is twofold, i. of Judgment or vnder- flanding. 2. of the will and arfeclion. Meeknes of iudgmenc or vnderftanding, is to fubn.it the fame fupreme power of our ibules to be informed in any truth the word ihall reach,though aboueourcapacitieand contrary to the reafonof ournaturall
ri r man. Of this wee haue heard hefore in the commendation of
Pauids louc the word for gifting wifdome to the fimple : and therefore here I w ill forbeare thofe Scriptures that are there alledged for confir- mation thereof. Humilitie and meeknes of will and affeclion, is to fubmit our faid wills and affections to be reformed,gu dzd, and directed by the word, how much foeuer the word ma/
limes 7. 1 7.* feemctobeagainft the fame. And this is that wifdome fronts abone, \\ hich Iame> faith, is gentle ,and eafie to be mtreated. Now both are necelfarie for all that by meditation of the word will grow in knowledge thcreof,and obedience thereunto. With- out both all irujjitarion will doe little good. Of the former Apnlhs was an excellent example: who though he were an clo-
A&- 81 ctuent mm/ and mighty in the Scrotures , and well mjlrucled in the way of the Lord, and a feruent fjf^kfr in the Jptrit , and one that tattoht diligently the things of the Lord, knowing nothing but the
baptijme
of Gods Word, C H a p. 8. 367
baftifm: *f hloH>yzt he was content in all meeknes to be fill thcr, and inure and moreinftrucled in the way of God By whom? By Paul or by any other of the A poltles r* No : b ji by a tarre meaner man, than any of the Apoftles,cuen by Aq*$U: neither onely by Acjtula, but alfo by Prtfcilla the wife of Acjuila. So though the tunuch, Lord Treafurcrof 'CandacetheQuccne of theEthiopians7 were( no doubt; a man as great in worldly A<fU 8. 27. wifdomcandpolicic as he was inauihoritie,yetwhen Philip (a man altogether vnknowne vnto him ) hearing him read in the prophecie of frai*b, rudely and in an vnmanncrly fort asked him, whether he vnderftood that that he read or no, he did not proudly denie it, or aske him what he hadtodowi:h it, but meekly and modeftly conreifed his ignorance for want of a guide, and therefore as meekly and humbly prayed him to come vp into the coach vnto him, as likevvife fubmitted himfelf to all that he taught: yea^craued alfobapdfmeof him,and was baptized by him.
Of the other meeknes of affeftion , T>*md was a moftwor- r.Sam: «?.?2. thy prelident, who though hee had openly befo e all hisfoul- diers vowed the death of Ar^/,and of all belonging vnto him, and though he were the knowne heire apparent to the crowne and kingdomeof Ifrael, and were alfo a Prophet 9 ashauing before that written diuers Pfalrne*, yet moll meekly 6V mildly fubmitted himfelf tothecounfell&aduifeof Abigail, (* meanc woman) to be directed according therunro.In like meeke man- ner he fubmitted himfelfe, afterward to M?//7rf»reprouinghim 2,Sam:i:.i^. of his finne againft Vriab. I might inlargethis by diuers other examples of the like meeknes: fo likewife by contrary exam- ple* of the contrarie pride, both of iudgment in the Scribes and Pharifes 5 and alfo of affection, euen of ftubbornneffe and re- fracTarineiTe, not onely of Pharti, and other wicked men , but alfo of good King Afa, againll the word of God by Wanaw the i.cH. i4 1 x, Seer deliuercd vnto him , with that that followed thereupon, name1)' thelicknesofthefaid A(a,md his death of r hat ficknes, becaufe he (ought not to the Lord, but to the Phylitiansinhis faid ficknes.
The want of the former hath been and (till is the mother and nurfeof alihercfieand fchifme.
The want of the other, I meane of meeknes of affection; and the contiane ftubburnnelfe and rcfraclarinelfe is a princi- pal!
a 6 S C h a p .8. Stftf & meditation
pall mother and nurfe of all vice and wickednelfe.
li'all forts both yong and old were inwardly deckt with both th? former branches oi: this humilitie, oh what excellent Chrillians mould wee haue, both for knowledge, and alio for praclife of the word ? But alas , in (lead of thefe things, pride Pfal. 7 ? . rf. ( as tne Prophet fpeakeih ) compajfeth mo ft Wn about as a cbaine, and therefore they are ignorant, and will be ignorant : they are vngodly, and dill will be vngodly. Thus much of the inward common helpe of our meditation, viz.of meeknelle, or hu- militie.
Now follow the outward like cot men helps. Thefe are foure, i . generall obedience , and praclife of thofe things wee know. 2. prayer. 3. conference with other. 4* obferuation both of Godo workes in other creatures , and alio in and by men.
Of the two former I mail not neede to fay any thing now, r llobe- hauing fpoken fo much before to the fame erfecT. Touching dience. generall obedience, wee hauethe promifeofGcd by the Pro-
phet and by our Sauiour himfelfe, that to them that fcare CJody Tfal. afiz. hU fecrets {hall be more and more reuealed: that fuch as doe his Ioh.7.17. mil ft) all know the doUrine to be of Qod: and that to them that , , hue him and keepe hit commandment! joe will manifest himfelfe: and
Match. z<.i?. tnat t0 him that hath fiall be gtuen &c. By thefe and by many other the like places the neceflitie of the generall pracli/e of the word for the better helpe of our meditation of the word for knowledge and praclife is foeuident, chat 1 (hall not neede to trouble you any longer in this poinr.
The lame breuitie I may vfe concerning prayer. For the ne- Pnycr. ceflitic thereof, by other occaiion hath beene nude manifeft by Match. 1 1 . 1 1 . many things before fpoken. For we haue before heard,that w c it- 17. cannot vnderftand any ofthefecrets of God, without the fpiric
Ephc of Gcd,andexceptit begiuen vs&c: that :re cannot beleeue but
1 Cor 2 T h ^'e Vfl °f ^°^ ; c^ac n?c cayinGt thwk? * ooodthouo: t of cur (cities, Pfal. 119 56. ox dc [ire anything that is good: that v^e cannot of OU\'(c\uQ'Sturnc Philip.x.13. away cur eyes frcm beholding ofvamtiex that wc cannot lend our Pfal. c 19. ij . carctohearc,excej)t Cjod open ar heart : noropen our lippstd w • j* ' j4' praifeGod : or fo much as to fay, that lefm is the Lord but by l-Cor . 1 x. \. the Holy Ghofl : nor come vnto Cbrif, except the Father draw vt : Ioh.tf.44. that all our regeneration is w holy or Gods owncw ill cVc. lames 1. 18. Hauing chcreforc often learned thefe things, and hauing
many
ef Gods word. C h a p. 8. 3 69
many other the like tefHmonie* of Scripture, is there not in all the faidrefpecls great ne^de of this dune of prayer to helpe our meditation of the word for knowledge and pratfhfe thereof? Verily without pra; er , all meditation will do nothing. Daniel by the prayer of himfclfe and of HiHam*h,Alijbaelzi\d A^artah his companions, did obtaine both rhe dreamc, that Ncbnchad- ®**' *• *?• nct^r him felfc had forgotten, and alio the interprcration therof to be reuealed vnto him. How much more then by prayer ad- ioyncd to meditation (hall wee obtaine to vndcrftandthemy- fteries of godlines reuealed in the word? B ut without praier wc cannot Co much as meditate aright of the word. For if wc cannot thinkc any good thing of our feiues, how can wee meditate, which is to thinke in all ferious manner of a thing ? Efpecially, how can we meditate of the word, which in excellence pallerh all other things,and which alfo is the rule of all other goodnes ? By meditation and fludie we may ( I confetfe ) attaine to a lite- rail knowledge of the word, without prayer: butnottofucha know ledge as is fpirituall and with pradife- LiteraJl knowledge of the word without faith and truegodlinelle , is no better to a man himfclfe thanphilofophie, and the knowledge onely of naturall things. Thus much of prayer, as of the fecond out- ward common meanes to helpe our meditation in knowledge and in pracfhfe of the word. 5
The third like outward helpe of our meditation is conference Conference, with other. This is commended vnto vs, as by fometefti- monies and many precepts, fo alfo by diucrs examples in the Scripture Eccl{f>4.9.
That v\ nicn Salomon faith or two bang better than one in other refpcc*ts,& for other things, is true alfo of this point of confe- rence/or incrcafe both of knowledg,& alfo of godlines therby.
Touching precepts, haue we not heard before in fpeaking of chap. 24. 'Dauids lout , the Lord to command euery manro/4%0/ the word fitting in hU houfey walking by the way, downe-lyino^ , andvp- anj ' ' rijtng? Paul alfo exhorteth the Coloflians , that the word of . ' ChriJ} Jhould dwell in them richly in all wi/dome, teaching and admo- **J *
nijhino one an other &c. Hee would not haue them to be taught and informed only by their publike minifters, but that alfo they fhould teach and informeone another, by mutuall conference one with another : and thereby alfo the better furthering the worke of thepublike mkufteriearnongft them. Whereas it f bi- ll b lovveth
oyo Chap. 8. Lmids meditation
lowcrh immediately, in P fumes, and hymnesy and fpirituall fongs, that I rake not as the onely meancs v\ hereby they fliould teach and admoniih onean other, but rather I thinke the faid words to belong to that which followeth of iinging with grace in their hearts to ^he Lord : as if he had faid, as J would haueyouby the wordd-Adlinginyou to teach and admoniih one another 5 fo alfowouIdlhaueyouinallyourPfalmesjHymneS) and fpiri- tuall fongs at your priuate meetings not to fing only with your voice, but alfo with grace in your heartsmeither to ling only for the delight of yourfelues, or of one an other,but alfo that euery one of you feuerally,& al of you iointly do fing to the Lord,eucn topleafe,andtodel:ghthim. This interpretation! take to bee molt naturall ro the text,and molt agreeubleto the latter words of the fame verfc : and if wee ftiou-Id referre that of Pfalmesj Hymmes, and fpirituall fongs to teaching an J ad monifhing one an other, the Apoftle might feemc to commend tbefe onely of chiefly vnto the Catoffians in their priuate meetings : as ir hee would haue them in their faid meetings , eithei to doo nothing elfebuttofing,oratlealtchiefely tofpend their time in finging of Pfalmes, Hymnes, and fpirituall fongs. Doth nor the fame ApoMe alfo giue the Lke commandement to the Theffahmans ?
1 Thefl'. j.i 1. Exhort one another ( or comfort your feiues together ) even as
Alfojsedoe. And is there not here both anexprelfecommande-
menc fo to doc, and alfo an example of their prefent fo doing ?
As T'W would haue the Cofrjji ws io to inlhuft and in forme
themindes one of an o: her in matters of knowiedge,and by mu-
Colofl: 4. 6* tuall conferences? and by Uttingtkeir fpeech ( as hee faith after- ward ) to be ahvaies with grace ^ and ( as tt were ) feafoned with J ralt ,
and as he would haue the Theifdonuns to doe 1 he like, fa the ho- ly Ghoft would haue the Hcbrewes touching godlinelfe and the right practife of know ledge for the better keeping one an other
Hcb. ?. t r. from falling from the lining God, as alfo for the better provoking or
and 10. 2<. vohet ino one an other to hue and to aoodworkes, to exhort one. mother
whiles it U cafledto dajy left ar.y of them fhould bee hardened through
Iudc 10. the deceit fulneffe of /inn e. fade iikewife exhorteth/ &*r building vp
•ur feiues in our mo fi holy faith, and praying in the holy Ghoft^rvee pmild keep cohr (cittcs in the lone of Cjod &a By our feiues hee meanet h not onely our owne feiues, but alfo one an ot hcr,as the
ColofT. 3. \6. fame word is taken both in the former of thofe places to the Co-
iicb; 3.13, ^4*/ and to the /7^rw?/j and alfo to the Ephefi^ns when hee
exhortcth
ef Gods word. Chap, 8. 3 7*
CxhortCththefntOj^r|iw#«ff another. For it is in thco.iginall, Epher.4.31.
for *iutns your felucs. Thcrcafon ofv\hich phrafeis, becaufe wee Rom. 12. 4. are all members of one iodic : and one of another : and therefore that ' ^cr' I1# I*- thatoncdothtoan other, hcdothalfoto himfclfe. ^ 1C 44' *s
The fame h to be faidofanorhenhc like precept of the Apo- (11c Paul to the rhrjfi/o::i;;>,Sj Wherefore comfort one an other with i.TheC 4. 1 8. thefe words.
That none of the former precepts arc to be retrained vnto, orvrulcrlloodof pub like and minifteriaU teaching, admoniih- ingj and exhorting 6cc.it is manifefi , becaufe Paul alfo would \\2U£the tlder women to teach the yottxgcr to btfober &c. Hcefor- Tic. 1.4. biddethwomeiuoteachortofpeake publikcly, and therefore iTJm. 1. ia the former precept is to bevndcrftoodof priuateinftruclionas l ^or' 14> 54* rhe ancient women (hould meeteand tuue any conference with the younger.
That alfo all fuchpriuatcte2ching,admonifl]ing.,and exhort- ing onean other is to be dene by the Scriptures, it is manifefr, becaufe tht y only are profitable fir de6iritte,fir\ rrproofefor corretti- iTim. 5.17.1 or nfbruttionin righteoufneffe , as alfo becaufe in thelaft place before aileaged to the Theffalonians > the Apoflle retrained the contorting one of another to thofe word;.
Touching examples, without all further amplification, I do Examnlet. onely name and commend vnro you the conference of our Sa- uiour with Nicodemm about regeneration , as alfo with the wo- man of Sam art a about the true Melhas, and manner of Gods loh. 5. 1. Sec. vvoi fhip;as likevs ifethe conference of the two difciples that were I°*M« 7- &£• walking to Emaus about the fuffcrings of Chrift , graced alfo in l11c§ 14 z ,, the end with theprefence , and conference of our Sauiour, to- gether with the gracious fruit of all rhe former conferences : & finally the conference of thofe men of Beret ( highly in that be- A&17. 1 1. halfe commended by theholy Ghoft) about tho!e things which they had heard publikcly preached by /^*/and ^reexamining thefaid things( fo preached J by theScripturesjnotas doubting of the faithfulnelfe of Paul and Silas in preaching the fame , but only as (hewing thcmfelues defirous, by thefaid examination to confirrneandlatisfiethemfelucsthe better in thofe things that publikely they had heard. This mutuall conference (toomk all further illufhation thereof by more examples) isnccelfarie, and of great vfe to helpc and further the meditation of the beft : becaufe there is none that by meditation and (tudicoftheword
Bb 2 hauc
\ni Chap. 8. Dauids medittilon
haue profited fo much in knowledge and in godlinefTe, but that they may haue help e by other :yea,fometimes the beft that are, euen the deepelt Diuines that are for knowledge, and thole that
haue attained the greateil mea/ure of gcdlinelle, may haue help, either for knowledge, or for god linelfe, or for both, from rhem that are inferiour, and meaner then themfelues. For God doth not alwaies reueale moft to the grcateft Clarkes,God fometimes ( that himfelfe may haue the greater glory,and man may be the more humbled) reuealeth more in fome things to apooreplain man by a little (tudie, then he doth to another of great learning, andoffarremore reading and [tudie, as alfo of farre greater knowledge and iudgement in moft things.
Sometime alfo it may be, that a poore man hath heard fome great and excellent Diuine open fome one point , orfomeone Scripture, for the vnd^rftanding whereof he may by that which he hath heard, in a word or two conference , more helpe an o- ther great Diuine, then much reading , and great (tudie would haue holpen him. The like he may doe, by reading fome book or other, that the other neuer read.
May not alfo a poore man fometimes helpe an other of great learning with a place of Scripture lately read by him, which the faid learned man fhould not flnde without much labour? Sometime alfo two being in conference together, the one may mouefuchaqueftiontotheother, ormayvnwares dart fucha word, as whereby the other may haue greater light in a matter wherein he defired light, then euer before he had. Yea , fome- time likewife by fuch a queftion or word, one may bring that to remembrance of another,which before he had vttcrly forgotten.
Finally, fometimes one being in conference with an other, and bending and (training his wits more in conference todiue deeper into a thing,then he could by himfelfe alone, may (tum- ble vpon that by his owne words with an other , that hee could #euer hit vpon by all his owne (tudie by himfelfe.
The fame is to be faid for godlmelfe. For though one bee in moft things more godly then another, yet in fome particular he may fee that godlinelfe in one that otherwife is not fo godly as himfelfe, that before he had neuer attained vnto.
To conclude this point, fuch as the long two hand-faw h for thccutting&diuidingofthehardeft and mod knotty wood& dnaber^tomake the fame more fcruiceable for the vie of man,
fuch
of Gods word. C h a p. 8. 373
fuch is the conference of two or three together , of diuers wits, ofdiuers reading, of diuers learning, or diuers ages, forthedif- cuffing ofchedimcnlties of the Scripture, and for the makingof the word the more comfortable., and euery way the more bene- ficial! to the furthering of men toward* cternall life.
Doth no: this condemnc the negligence of many that can conferre many houres together of worldly matters; yea, of lewd plaies they haue feene and heard: as alio of fooliih youth tricks: yea, of their old knauerics and impieties, and that without any wearinelle, and yet neuer doe conferre any v\hit of the word : yea, to whom all fpcech of fuch conference is odious and irkefome r
How alfooughtittoprouokevsto all diligence in fuch con- ferences of thole things we read or heare , publikely or priuate- ly? Verily, if we would but a little acquaint our lelues there- with, we mould flnde fuch fweetnelfe, fuch comfort, fuch bene- fit thereby, that we would be fo in loue thereof, as daily more and more to prael ife it,
B ut how and in w hat manner (ball we conferre for the better How to con« furtherance of our meditation of the word in knowledge and *crrc» godiinelferlnallrcuerentfort: in refpectofthe excellence both of the word whereof we conferre, and alfo of God himfelfe the author cf the word, Solikwife with great modellie & fobrietie, alwaies taking heed not enly of pride (w he: by only men make Pro. i j. 10, contention ) againll fuch as haue taught vs any thing, as feeking by our conference to fee further then they faw, and i'o difpifing them for not feeing fo farre as wethinke our feiues to haue feeu, but alfo of all wrangling and falling out with them with whom we doe conferre.
In fuch conference of the word with orher, for the helping of ourowne priuace meditation thereof, we mult euery one of vs bea Conftable to our fe'ues : yea, a luffice of peace to keep the * *" Kings peace. I meane//^ peace ofGzdvtho is the Godofpeaces4nd i.ThefTf.i}. the peace of Icfiu Chrifl wha is the Prince of peace : yea, blt$edand^°. i $. »o. Trine e ontly-, Kina ofKmn*. and Lord of Lords • and rvhofc word alfo l?.' * , utheword cf 'peace, eucn the GoJpeH of peace. If in all things wee £nhef. '2.17. muftendeauourtokcepethevnity of the fpirit in the bond of andtf.ij. peace, muft we not much more doe it in the conference of the EPhcr- 4-J* word of the God ofpeace, and of the Prince of peace I Especi- ally that word beingthat whereby we vnderihnd God himfelfe
Bb 3 by
374 Chap. 8. Dnuids meditation
by his fonne that Prince of peace to be atpeace with vs I If wee Philip. 1.2. mftft do nothing through contention & vame glorify but in mesknet of minde efteem? entry m*n better thsn our (clues , how ought wee to be carcfull hereof in our conferences of the word I For how (hall we hope for help to our felues by conference w ith other, whom wedoenotin meeknetfe efteemc better then our felues, and confequently to be able by their conference tohelpe vs ? The chiefe Lalt of all touching conference with other for helpe of our
cnd otconfe-owne meditation, let vsneuer forget the principall and proper rence di u en(j 0f fuch conference, namely to further our felues thereby lefpeftcd. DOtn in knowledge of the word, and alfo in godlines according to the word. The Papifts and all other Herenkes, as alfo all fe- claries, betides their owne priuate meditation and ftudie of the word, doe often conferre one with another, cuen of the word : yea, they will alfo challenge and prouoke other to conferre anddifpute : the which if they fliall deny ( as knowing they in- tend no yeelding to the truth though neuer io plainely demon- flrated ) they are ready to triumph and infult,as if no man durft conferre and difpute with them. B ut to v\ hat end do they thus ? To come to knowledge, and to grow in godlines thereby ? No- thing lelle. They are fully refolued to hold their errors, and to liue (till in their (innes according thereunto , fay any man w hat may befaid tothecontrarie. All their conferences are for the (lengthening of themfelues in their errors , in their herelles, in their feuerall Ccfts, in their impieties, according to their faid er- rours, herefies and feels.
So likewifc other doe conferre of the word, how they may a- uoide for themfelues and theirs,fuch penalties as the Lord hath in his word commanded to be inflicted for fuch and fuch offen- ces. Asforexamp!e,ifamanhimfelfe,orhis fonne, or any o- ther friend deare and neerc vnto him, haue committed fornica- ^-Z?Z.^*ftion u'itn whom he is not willing to match himfelfe in marriage, or to haue his fonne or other friend fo to match, then there will be great conference with this man and that man, euen of the word. B ut to what purpofe I Not to fubmit themfelues to that that the word requireth in that cafe, but onely to auoide it , and that alfo ( by finding fome darting hole or other) with fomc co- lour and pretext of the word: and if they can meete with any man of a more nimble head then themfelues to efpie out fuch flarting holes, and to wreft and to wring the Scripture to their
purpofe;,
of Gods word. C h a p. 8. 375
purpofc, or that can cart any fufpirion vpon fomc other inre- iped or any familiarity with the laid woman, oh heistheoncly manfortheirtooth.
The like men often doe m the cafe of murrher , wherein the Lord rcquireth life ;or life. They conferre ( I fay ) with other3 how they may efcape the fentence of the law, and how that may be found to he but man (laughter, or chance medley , that is plainemuither.
So what conferences are there in thefe daics of man with man for theiudifying and excufing ofvfuric ?
So alfo about the doctrine of reftitution and fatisfa&ion vn- to man, of any thing either found by the way,or gotten, or gai- ned by any vnlavN full meanes ?
The like may be faid of conferences againft particular electi- on and reprobation, as alfo for general! grace , and many other fuch points.
Of thefe and all other fuch conferences, I may fafely fay that they are fuch euill conferences, as doe defile a man , and which our fauiour nameth among other things proceeding from w ith- in, out of the heart : yea, which he fetteth in the very firft front of all thofe things, which he reckoneth vp as comming out of the heart and defiling the manfromrehom they come. For (6 ( with Math- 1 <. id. duereuerenccnotwithftanding of the different iudgement of Marc: 7,11. other ) 1 interpret that word , that is commonly and generally tranflated eu'll thoughts. My reafons of this interpretation are thefe -jFirfl: the word doth naturally and properly fignifie con- ferences, or reafonings,w hereas fomctimes in the word it is vfed for thoughts and inward difcourfes of the mind,it is there where there is fome other fpeciall reafon to lead vs fo to take the fame: buthereisnofuchreafonof neceflitie fo to take it. Secondly, the words, ftrftfrom withm 5 then out of the heart 5 thirdly, fro- ceeds or come out, doe fhew that our Sauiour fpeaketh altogether of outward things. Thoughts as they are bare thoughts, are al- together within, knovtne only to the Lord and to man himfelfewhofe j qoui u, thoughts thej are. If they come out, they are words , oractionsj or gdtures. Thirdly the oppofition of thofe things that come outofamantothofethingsthatgoeinto a man, proueth our Sauiour in that place to fpeake altogether of outward euills. Laltly thefameis euidentbythefcope of our Sauiours wordes which is to teach, not onely what things do defile a man, but al-
Bb 4 fo
V?6 C h a p. p. Banids mediation
fo,and rather what things doe declare and (hew a man to be de- filed, and what dofo defile a man , that an other thereby may iudgehimto bee defiled. The thoughts of a man not being knowne to an other, who can iudge a man by them I Euill thoughts (I grant ) are plentifully condemned in other places : but in this place I takeourvSauiourtofpeake onely of outward things ; and therefore of reafonings , conferences or deputati- ons, by our Sauiour called euill, either in refped: of their mat- ter, or in refpeel: of their forme and manner, or in refpeel of their end3 or in refpeel of their er?e<ff s,or otherwife.
Thus we fee the vfe of conference of the word,and borh how we arc to conferre, and alfo to w hat end : viz. reuerently , mo- deftly, peaceably, and not to maintaine any errours , or to iufti- fie any iinnes, but to further our fole meditation by our felues in true knowledge and god linetfe. This therefore (full fuffice to haue fpoken of the third common outward helpe of our medi- tations of the word in that behalfe.
Chap. IX.
Of part oft he fourth common outward helpe of our meditation of the word : viz, of the worlds of God) in and bj other crea- tures,
, *TpHefourth outward common helpe of our meditation fol-
©fGodinTnd ^ loweth, namely, the obferuation of Gods workes, bothin
by othercrca^ anc^ by other creatures, and alfo of his workes in and by vs that
iturci, are men. Either ofthefe is a wide,fpatious,and large field : but
I will onely trauifea little of the one and of the other ^ thereby
togiueyou a view of the whole.
Touching the former, I meane touching the workes of God by other creatures, cuery one ofthem, from the greateft to the lead, from the highelt to 'he lovveft, from the moll: excellent to the bafeft ofthem, as alfo cuery aftion, cuery euent of cuery one of them, doth fo fet foorth the glory, the wifdome, the power, the iuHicc, the mercy and goodneffeof God, that cuery man, woman andchildc, thereby may take occalion of feme diuinc meditation, whereby to further his knowledge of the word, and obedience thereunto.
The
ef Gods word. Chap.j, 377
The hcauens, indeede, arc faid to declare the glory of God, and f . the firmament to flew focrth iheworkeof his hands, not becaufc they onely doe fo, and no other creature doe the like, but be- caufc they checfely and principally doe fo. They being the moflexcellentandbeautifull creatures of allother, and contai- ning all other within their compare, the Prophet by them mea- neth all other. As by the foulc being the mod principal! part of man, and giuing life to the wholeman, the whole man is of- tentimes meant, fo alfoby theheauens,beingthc moll glorious ofallthevvorkes of God, arevnderftood all other his workes. Fjnally, that men might not too much pore into the earthly and inferiour creatures, but lookevp to heauen it felfe, and fetc . ^ theirmindes and hearts,their thoughts and affections on things /
that arc aboue : yea, and that they might haue their whole co»uer(a- Phil 3. 20, tioM in hearten^ therefore alfo the Prophet rather nameth the hea- uens, and the heauenly workes of God , then the earth and earthly creatures. Notwithllanding the lead and bafeft crea- ture that is, the vileft beall,the (impleft bird, the poorcft worm, the weakeft creeping thing, thefeeblertflie, the mo(l (linking hearbe and flowrc that isy the lighted feather alfo, the moll con- temptible mettall or (lone , and vvhatfoeuer other worke of God,doth Ihew greater glory of God, then all the pomp,weaIth and riches in the world doe ihew the glory of the mightieft Prince and Potentate in the world, and fo accordingly fuch creatures do afford matter to help our meditation of the word, fortheencreafeofcur knowledge and godlinetfe thereby.
And ccrtainely, if we behold thecreaturescf God; yea, the leall of them with their feuerall actions, without fomc help to our meditation of fomc part, orfome point of the word by them, we doe no more (as before hath becnebreefely touched) in chap, x^ then the very vnreafonable creatures doe, that haue life and fenfe. For they alfo behold one another and the other workes of God before them as well a<> wc 5 yea, doe they not fometimes behold them more clccrcly, ashauingcleerer fight then wee.' Are they not nourifn< l5 ;mcd, defended and prefcrued by them as well as wc ? yea, doe not fome of them by the vfe of o- ther, liue much longer then men in this age doe hue r No man can deny it. Shall wepoe no further then they ? Shall we climb no higher ? Shall vtcmakeno other vfe of our reafon and vnder- fiauding, whereby the LoiJJaath diftinguilhed vs from them,
and
37^ Chap p. Daniels meditathn
and wherein wcexcellthem,and by which alfo we haue the rule and dominion ouer them ? wha a ihame were this for vs ? yea, what a (name were it for vs,that haue the word of God whereon to employ our meditatibn,not to helpe our meditation thereof, by theobferuationoftheworkesofGod : when heathen men, Philofophers and other that neuer had the w ord,from obferua- tionofthefaidworkes of God, wrote fuch excel lent things of the inuifible things of God,as they did } Surely ,it behooueth vs that haue the word,and all the word,as alfo that know and pro- felfeit,to doe much more, and much more to excell them ther- in. Letvs therefore fo behold all and eucry work of God, aboue and beneath, as thereby to helpe our meditation alfo of fome part of the word or other, for knowledge an d godlineiTe.
To enter into fome particulars, and by fome to take atafte
of other, when we looke vptothe glorious heauens, letvs not
onely behold them, but alio by them meditate of fuch Scrip-
Pfat.i9:i.&c. turesastell VS, that they declare the glory of God : as likewife of
and £7.£. thofe, that from the declaration of the glorie of God by them, doe teach vs to enter into admiration of the goodneffe of God towards vs poore men, and to fay euery one to God himfelfe, Pfal, 8.5.4. When I confider the heavens the works of thy fingers, the moone And theftarres which thou hap ordained , what is man, that thou art mincifnll ofhim^ and the fonne of man that thou vifitefi him ?
From the afpeel of the lights of heauen, and from the com- fort that thereby wee doe enioy, for this our outward man, let vs take occalion to meditate of thofe places of Scripture, where we read the holy men of God, to haue praied God to lift vp the PfaI.4-6. 1*$* °f b*4 countenance vpon them, and to cavfe his face tofljine vfon
rfal.67.1. them.SLs alfo to confiderjthat if there be fuch comfort to the out- ward man, by fuch outward light of heauen, the inward man will bee made much more comfortable and ioyfull , by rhe forefaid light of Gods face and countenance (hnvngvpon the fame. From the knowledge alfo of the light
of the funne to giue light to the moone and to all theftarres, let vs enter into meditation of thofe Scriptures that teach vs, Chrifi lefm t9 bee the Sun ofrightcoufnc$eyandthc true light of men Malac.4.2. ^at fJAncth tn darknejfe, and is not comprehended by the darl>neffe, Ioh. 1.4.9. and which notwtthftanding lightneth euery man that commeth into Ioh 8 1 1 'o < t^Je wor^ : yea alfo, ^o be that hoht of the world-, the which whofoe- ucrfolloweth)fIjak not walk? in darkneffejtutpjall haue the light of life.
Let
of Godsword* Chap. p. 37^
Let alfo the meditationof thefe Scriptures, from our obferuati-
on of the forefaid light of the funne, teach vs to fceke light, for
our fellies, from him that is indeede theonely true light of all
men, and of the \\ hole world, as alfo that we hauing beene darl^
nejje, but now being light in the Lord-, And children of light , mnfl be- F.phef. j.f .
leeveftill m the light , and walke therein, whiles we hane it : left dark^ I°h-i a. 353*'
w<r(pr <T0/w<? Au.iwe vpon vs.bccaufc he that walketh in darkne^e}kno}Vm
eth n&: whither be goeth.
From the chunder and lightnings in the aire, and their terri- ble and fearefull effects, let vs enter into meditation of that Pfalme that doth moil excellently fet foorth the fame vnto vs, and thereby earneflly prouoke the fonnes of the Mighty (that is pfaU^.i.&c; the greateft Potentates in the world, and therefore much more the inferiour fort) toginevnto the Lord glory andflrength • yea, the florte that id due vnto his n.ime, and to wor/hip him in the beauty ofholinejfe (that is, in his holy Temple, and in the allembly of Saints) chat fo all the people of God may bee allured, that theVuiu; Lord will give them fir ength and blejfe them.
Proceedc wee further, and from the raine-bow which wee often fee,fometimes in the morning, fometimes in the euening by the reflexion of the funne,and fometime in the very night by the like reflexion ofthemoone, from hence (I fay) let vs medi- Gen.^ tatc on that couenant, that the Lord thereby hath fealcd for at furing vs, that the world (hall neuer bee wholly and vniuerfally drowned, as once we read the fame to haue bcene, eight per- fons oneJy excepted, and thofe creatures which were preierued in the arke with the fay d eight pei fons.
Goe we yet further, to thofe things that fall from theclowds out of the middle region of the aire,the rain^the ihow,the haile* as alfo the fro fls hecre below, and heereby take we occafionto meditate of that Pfalme, where it isfayd, xhztthe Lord gin eth n /now lik? woolly and fcattereth the hare fr efts like a [his , .:nd ctfletb ' £c foorth hisyce like morfcls : who can /land before his cold r Hcjendeth out his word and me It eth them, he caufeth hit windes to blow. and the waters flow
From the conflant courfe or all the foure feafons in the
yeerejoffpringjfummer, autumne and winter, letvs meditate oftherenevving ofthefayd ordinance or God in that behaifc, while r he earth r ems-. /.cth * \eede -time } andharucfl, andcolde% and Qcn g 12 heat } undjummer-) ,;>:-d winter, and day7 and night yfbaH not ceafe.
That
3 8q C h a p. pi DauiJs meditation
That the feacoueteth not his firft place aboue the earth, but
conraineth it felfe beneath : Let it lead vs to the meditation of
that word of God, that afcribeth the fams wholly to the power
lob 38.8, ofGodjW;* hath [hut the fame vp withdoores, &c, when it brake
foorth &c.
That the earth alfo hangeth in the aire,v\ith all the trees, cattell, men and great buildings and other things thereon and j , therein without any thing to vphold the fame, let i: teach vs to
* '4' meditate on that Scripture, that imputeth it to the fame pow- er of God, that/ayd the foundations and mea fares thereof, &c.
Seeing the earth to be fruitful! in fuch things as are good and necciTary forthe life of man and beaft, let vsmeditatcof that Script ure that imputeth the fame not to the vertue of the earth, Pfal.i04.T3. buttothebleflingofGodvpo iheeirth,hyingiHe water etb the hits from his chambers , the earth is filled with the fruit of thy workc • he caufeth tbcgtajfc to grow for the cat t ellwand hearbesfor theferuice efman, and wine that makftb glad the heart of man, and oyle to make bisfacefhine^ and breadwich flrengthneth hU he Art - The trees eft he Lord are full of fa^the cedar s of Lebanon .which he hathp/anted^c. From the fame meditation alfo, proceede thou further to me- ditate of thofe Scriptures, that according to the fruitfulnelTe of Matth.ii.aj.thceartn) teach thee by the feede of the word fowen in thine pL] X*'5 heart, to beare fruit, and to abound in the work* of the Lord, and to be filled with the fruits of right eoufneffc^ &c.
When the earth is b3rren,and the creatures therofnotyeeld- able as they haue been, & as thou wouldil: haue them to be,me- ditate of that Scripturethat teacheth the earth at the fir (t to haue gen* 1 7. beene curfed for the firft fall of our flrft parents, as alfo that fuch barrennelfeisthreatned again (1 all that (hall notwalke in the wayesandllatutesofGod, and tint the Pfalmilt faith, thzttbe Deut 1828 Lord turneth riuers into a wilderneffe^ and the wttcr firings into 4 PfcU'07.33. dry around, and a fruit full land into barrennejje, for the wickedneffe 34- of them that dwell therein : and therefore alfo proceede thou fur- ther, to meditate on fuch Scriptures, as wherein wee reade the Lord to haue commanded the figge tree iharhad beene fruit- Loc.13.rf. leife three yeeres, to be cut downe,that it might no longer trou- . , ble the ground : as alfo to haue curfed another figge-tree, that
^c ' had onely lcaucs without any fruit (the time of y ecre not then being for flgges) that prcfentiy itvM'ihered toihe very (tumpe: Hcb.5.8. and finally, that the Apoftle faith, that that ground that bringetk
foorth
of Gods word* Chap. 9. 381
fourth thirties and briers >r*as reiecled and neere vnto curfwg,and had the end to be burned : and lalrly from allthefe procccdcyct fur* thertothatjth-u by all thefei s commended vnto our confide- ration, namely, that wc doe certainely vndcr(tand, that in like manner, euerytree (that is, cuery per(on) that beareth not good Mmh. 3.1*. fruit, ihallnot beetopr, norlopt, neither reld downe onely by andj.ij, the roote, but alio cleane (rubbed vp, rootc and all, not to bee employed to any feruice of honour, but to be catf into the fire.
SeeQ thou how well all liuing creatures in the world, not be- ing in thecuilody of man, butbeing wilde, and wandring heerc and there, are (without any care off hemfelues) kept, fed and nourillied,and madeas fat as any that are fed by the art, and at thecoftofman r Let this lead thee to the meditation of thofe Scriptures, that teach thee the Lord (the great houfe-keeper of the world) to doe all this, and to open hu hands, And to feede *^ Pfal.104 17. things lining in duejeafon, &c. and x 47.9.
From hence goeyet furthertothe meditation of the words of our Sauiour,appIying the fame things againft too m uch cai e- fulnelfe forthe world, and to the alluring of euery one that will depend vpon God, that he w ill certainely much more prouide for them, alhhing ncceifary. Behold (faith our Sauiour) '£* Macchtf.irf. foulesofth? aire, for they fow not, neither reape, neither gather into harms, jet your heautnly father feedeth them. Are not yee much bet- ter'her i hey ?
Frcm the beauty of lillies take vp the like meditation of the v\ordso^ -Jauioui in the (diiic place, Confider (faith hc)the li'/ies „ . . of the ficl.i, h ow they grow : t hry toyle not, neither doe they fpmne: and and yet I fay vnto you, thaty enen Salomon in all hi: glory was net aray- tdlihe cm of them, Wherefore f Godfo clothe th? orafc of r he field, which to day u9 and ro morrow is cafl into the ouen ifijall hee not much mire cloth y n, 6 yee of little faith ?
From the gratTe and other hearbes and flowresofthe field, BOW growing] and prefently trodden dov\ne,or eaten vpby the cattell,or mow en do 's DC by the mower, and by nigh: withe- red, -urne the eie ofthemiiidetothewordsofthe Ho y Gho% AH\ic(h is vrajfc, an« a/l the go^dlne(le( or glory) thcrofas the flour e Mrf 4° *• of the field. &c. and thence learnenotto tru!1 .. man, neither t$ l "t»««*4« make ftefh thine arme, but to trufl in the Lord, &c.
B) the prouldenceof the pifmircorant, and of other the Yikc creature, enter thou into medication of that Scripture; wherein Prou,M
the
3S2. C h \ p.p. bduids meihttien
the Lord by the pen of moil wife K ?ng Salomon^ fetteth all llug- gardstofchoole, to the faid little creature, by her to leame to beware of all fluggi lhnelTe,6ctovfe all wife cared: prouidence, as for the things of this lifej fo especially, and much more for a] 1 things appertaining to cuerlafting life and faluation.
By the moles keeping her felfc molt fine, neat &clean,from eucry little fpeck of the earth, though liuing & working for, the mo(l part, eucnvnder& within the earth, learn c thou to fetthy thoughts vpon that commendation of thefe few names in the e **'4' Church of Sardi, that liuingamong many that were wicked^ had aname to be aliue,&: yet were dead, had not for all that defi- i.Cor.7.31. led their garments^ as alfo vpon the Apoftles precept, for them that vie this world, (o to vfe it, as though they vfed it not &c. andagaine,vpon fames his defcription of pure religion tndvnde. lames 1. 27* filed before C/od the father, tu by vifiting ihefathtrlejfe and tvidewes in their ajftElionyfo alfo by peeping our [clues vr.fpcrtedofthe world . By tray horfes offering in the w-ay there to turne in, where he hath beene baited, and alfo by his cheercfulltrauelling thence- rerhecommethtohishomcor accuftomed baiting place, me- ditate thou from the former on that of the Prophet, The oxs Ifai.1.3. knoweth his owner, and the affe his maficrs crib-, but Ifr id doth not
know, my people doth not con fider : and heereof make vfe to thy Nurnia,i8. felfe, and as Balaams A(Ic rebuked his matter by his voice, fo lee thy horfeby his deedc rebuke thee for thy vnthankfu'nelle: andteachthee euer after to know the Lord better, andtopro- Pfal. 10$. 1. uokethy foule to praife the Lord, and all within thee to praife his holy name, not forgetting any of his benefits : and from the other meditate,that the necrcr thou com m eft to thy lafthome, thou goe the fafter forwardin allgoodnclfc, end bee the more fhil.j. 1^.14. checrcfu 11 therein, as hauing forgotten all thatisbehinde (that is, all thou haft done) and reaching foorth to the things before thee>& prefting towards the markc, for the prize of the high cal • ling of God in Chrift Icfus.
Doe you marke the Swallow , the Nightingale, and many other birds , and diucrs other creatures to obferue their time for comming and (inging,and other matters, ordinarily neither commingfooner,nortarying longer? Call toy our mimle that lcrcm.8.7. of Jeremiah, The florae in the he.inens kpowcth her appointedttmc, and the Turtle ^and the Crane, and the SwaI/ow obferue the times of their comming , but rni people obferue net the vudgment of the Lord.
Doe
of Gods v:erd. C h a p. £,. 383
Doe yce heare the birds to ling firft cuery morning before the/ feeke for their foode, thoughthey know not v\ here to haue any, and lad euerycuening after they haiiefcdthemfehiesintheday, cic they goeto their lodging : performing the one as a mor- ning facrifice of pruifc for their nights prefcruation andrefl 3 and the other as the like cucning facrifice for their daics prefcr- uation and foode; and will yee not thereby takeoceafionto mediate on Z)4*ii/pradife, in praying to God; an^i making a p. j tioije morr.ino and tunings and at no one time j prouoking your feluesto do the like?
Yea do fome birds, as the Nightingale, many times fing,and the dunghill Cocke often crow in the very night feafon, and {hall not w e meditate on that the Prophet faith, that at midnight p^j llg6z he would rife to nine thanks vnto God : as alfo that hzhaderjedday p.. gg and ntfht vnto God: andagaine,that heecommcrdeth it to be
ffood thing to giite thanks vnto the Lordt andto fvngpratfes to his praj 1 name: to jbew forth his lomngkindneffe tn the morning , and his fauhfulnes entry night t
By the [Jens clocking of her chickens, and thereby gathe- ring them vnder her w ings, (hall w ee not remember the v\ ords of our Saniour teftifying that hee in like manner would haue gathered the inhabitants cflerufalem together, but they would fciatth.2, ,7< not : as alfo that hee dcth daily vfe the like meanes to gather Other vnder the fadorv of the ^/mighty, ardto eoner them vnder Pkl.91. 1.4, his feat hers y who yet doe as obftinately fland outagainft him, and refufe this h'h grace3as the Iewes euer did ?
By the meeknes of the poorc (heepe, not fo much as bleating, either vxhen he is fhorne , and hath his fleece taken from him> or when hee is killed, maid thou not meditate of that fcripture that apply eth the fame toourvSauiour , and Wuh, He w& /cd as lfai.^,7, a fljeepe to the JUughtet , and ai a Umbe dumbe before the {hearer^ A&i 8.31, fo opened net he his mouth : and mail! thou not by meditation thereof, prouoke thy felfe to the like patience, both in looting all thy goods : and alio in laying downe thy life it felfe for his fake, that was fo patient for thy fake ?
By the crawling and croaking of frogs and toades in the moneth of March, and at fome other times of the yeare,efpe- cially when the waters v\ herein they hue begin to faile, and to draw towards the bottom, maift thou not meditate both of the frogs of Egypt, and alfo of the foule and be-aft ly frogs of Rome: Exod, 8. 7;
3 84 C h a p . I o. Dduids meditation
I meane the falfe teachers generally of Poperie in former times (Monks, Fryars,SchoIemen &c. ) and more particularly the Iefuits, and other feminarie and fecular Pi iells of thefe later times , prognofticated to come out of the month ofthedragon9 Rend. 1 6. 13. A„£ 0f the beafly and of the falfe prophet CxC , and maill thou not by the fvvarming and hopping , and croaking of thefe frogs more now than heretofore, comfortably allure thy (elfe that the waters and filthy puddles of that curfed See, and (finding lake of Rome, do now begin to draw towards the bottom, and that the kingdome of Antichrift the Pope is now neere to his end?
But whither (hall I goe ? or when (hall I make an end of this obferuation of this kindeof the works of God, for helpc of our meditation of his word I For this is £0 ample a matter that I might fpeakefo much as to write many volumes thereof? andyetleaueasmuchvnfpokcnaslfhouldfpeake. J will the > fore here ftay,and content my felfe with that that I haue fpokc u of this point.
Chap. X.
Of the fecond branch of the obferuation of the worses of God: namely, more fpecially of the worlds of man: and that fvfi of all of the common tvork^s of m*n.
Of theeom- ^T ^w *c f°^owctn t0 fpeakeof Gods works in vs and by vs mon vrorks 1^ tnat arc mcn« I meane the works thac are genet ally done of man. by mankind} though not by euery one particular man. By works alfo of mankinde, I meane ( as before likewife I would be vnderftood in fpeaking of the works of God by other crea- tures) not onely words or outward actions, but alfo affections, fufferings, and other things incident voto men.
All thefe things I do adde to the works of God, and com- prehend them vnder the works cf God, becaufc man himfelfc is the moft principall worke of God : neither is any thing done by man, that may not alfo be faid to be done by the prouidence of Godhimfelfe.
That I may dealein this argument in fome order, (and yet withasmucb brcuiticasmay be) I will firftfpeake of the com- mon
of Gods word. Chap, iq, 585
nion works of man (in the forme; fen fe) and then rake a (horn view alio of the fpeciail works of men in rcfpccl of their fpe- ciail callings, trades, and manner of liuing. Becaufe as there isnocrcaturefomeaneand iimple, but that the wifeft man that is may goto fchoolc thereto, to learncfome knowledge of God andgodiinelle thereof-, fo thereisnotradeorkindc of life Co bafc, but that the mod learned that is may learnc fomething thereof pcrtayningto God and godlincile.
Touching the nrfl fort ofmans \vorke,to begin at the begin- ning ofmanlince his firftimmediat creation by Godhimfelfe, whenwedoconfider howmanbegett^thman, and bowman commeth now into the world, wee may thereby take occafion modeflIy,and in all fobrietie to meditate or. thofe fcripturcs, that teach vs,that God of his owne will, and according to his abun- jam, T l8 dant mercy hath begotten vs tigaine, by the word of truth &C. and j, pet: 1. $. that fee are borne againe, not of blood, nor of the will of the flefb : nor j0h: i.m, of the will of man : nor of corruptible feede : but of God , and of 1. Pet: 1. 23, incorruptible feede, by the word of God which liueth and abideth for euer : a6 alfo that **<r^ a man be fo borne againe,euen of water - , C£* of thefpiritjoe can no more /ir^muchlelfe enter into the kingdom rn<j l" of God, than a childe in the worn be can fee the light of the funne, and bee heyre to his Father, except hee bee borne into the world.
When a man alfo is Co begotten and borne, and ye: inonife- rable (late without further helpe : yea, in more miferable (late than any other new borne creature ( the mother her-fclfe than bringeth the childe into the world not being able to helpe the fame fo new borne, as all other creatures are able to helpe their yongones) may we not thereby take occafion to meditate of that fcripture that faith in thepcrfon of God himfelfe, As for thy »atiuitiet in the day that thou wafi borne, thy nauel was not cut , nei~ Ezck. 1 6. 4^ f , ther w*$ thou wajlcd in water to fupple thee ; thou waft not falted at all, nor fwadledat all: None eye pit tied thee to do any of thefe vnto thee : to haue companion vpon thee : but thou waft caft out into the open fields to the loathing of thy pcrfon in the day when thou waft borne, and when I pajfedby thee, and faw thee polluted in thine owne blood , / [aid vnto thee that waft m thy blood, hue : yea, I /aid vnto thccs when thou waft in thy blood, line &c.
If wc confidcr further that an infant fo new borne doth pre- fently defire the mothers bre(t; and therefore both crycth , and
Cc alfo
3 8(5 Chap. lo. Ddniets meiimioft
alfo wringeth the mouth, and rurneth it this way and that way, as feeking for it, may wee not thereby enter into meditation of the Apollles exhortation, to the like de firing of the fincere milke I. Pcti.2. of the word ( as new borne babes) that we may grow thert by?
Proceed we yet further , and confider wee how fuch infants fo nourished a while with milke do afterward in fliort time de- fire ftrong meat, and thereby alfo wee may prouoke ourfelues to the meditation of that fcripture tha: would haue vs , not al- waies to content our felues with milke, as needing to be taught the u I firf} principles of the Oracles of God, but to defireftrong meat &c.
The more meeke alfo and free from ambition,as likewife the
more tractable and eafie to be led wee fee little children to be;
the more letvs meditate of our Sauiours words, Except yee be
Matth 1 1 Conner ted and become 06 little children , yee [hall not enter into the
kingdome of heauen : and againe, JVhofoeuer fi all not receive the
Marc: i o. i j. kingdome of God as a little childe, hejhall not enter therein : as alfo
of the Apoftles words,fBrethren be not children in vnderfiandmgi
uCor.14.10. howbeit in malice be yee chi'dren, but in vnderftandtng be men.
The ofrner alfo wee fee children after fome growth to be eur(l,froward and angry, the more by fuch fruits let vs acknow- ledge our corrupt nature, and meditate on thofefcriptures that Pfal: J I. j. teach vs to haue bcene jhapen in iniquitie , and onr mothers wombe to haue conceited vs in finnex and that by prefent nature we all „ . ,. now without exception (one as well as an other) be the children
r °J wrath.
When we further marke how foone children waxe weary of their old apparell, and defirous of new; and when they haue once put on their new, to be altogether loth to put on their old againe, but mod earned (till to weare their new, let our mindes prefently haue rccourfetothofe fcriptures that require theput* u C tm& °f *^e °^ man which i* corrupt according to deceitfull luffs :
and the putting on of the new man .which after God Is created in rhh- teoufnes and holinejfe : and fo let vs meditate hereof, that accor- dingly we do indeed, daily put or7theoldman,neuertoput it Ro on any more: asalfofoputpnthenewman(yea,theLordIe-
fus Chrifthimfelfe)thatweneuer put the fame of againe : no, not for an houre, neither fleeping,nor waking.
Seing children to be fond of their Fathers, defirous alwaies to haue them in their companie, and thinking themfelues fafe if they hold them by the hand, or be in their light; (hall we not
thereby
ef Gods wrd. C h a p . 1 0. 3 87
thereby thinke vpon thofe manifold fcriptures, that teach vs to
fcehe the Lord while he maj be found: and to call vpon him whiles
he u neere : as alio that do allure vs , that if we do/o jeehe him he !&*• ft, *•
mil be found: but if we for [alee htmi he willfor/ake vs : and other
the like ?
Doe v\e further fee children in all their wants tofeeke fuppljr at their Parents hands 5 yea, foto rely vpon them, that them- felues take not care for any thing , but leaue all care to them? Oh let this excite vs to meditate of cafling our burden and care pr , vpon the Lord, as being allured that he caret h for vs, and will fu- I#pet; l.J ft ewe vs : as alfo vpon committing our waj vnto the Lord, andtru* pfal. 37 . j] fling in him, becaufe he will cert ainelj bring it to pajfe &c.
Goe we yet further , and the more we fee children by milke and ftrong meat to grow in rtature and (Irength of bodie, the more thereby letvstakeoccafionto meditate of thofe fcriptures that teach VS to grow in grace , and in the knowledge of our Lord i.Pet. 5. if. Jefm Chrifl: and to got from ftrengthto flrengh : and foto be p^j g no more children tojfed to and fro y and caried about with euery winde p , - of dotlrine , but that our hearts beftablifljed with grace: and that ^cbr. \il we abound more and more , according to that that we haue receiued i.Thcfl:4.i. how we ought to wdke and to please God : not being hearers of the rvordonelj deceiving >ur *wnc /clues, but doers alfo thereof, and fo *am: ,* "* at the faff come to a ptrft 11 mf,v and vnto the meafure cf the ftatnre t • r of ,be fulna of fhr,f! &c EphCr4',}-
To leaue thefe actions of childboed,and to proceed toother, doe wee at my time at our owne table, or at thetableofany other, eat Rabbet, Hat e, Heron, or any other rlfti or fle(h,wher- of Salomon in z]\ his Royaltie, or any other of the Ifraehtes might not eat I Let vs then meditate of the bounty of God to- wards vs vnder the gofpell, and of thofe fcriptures that teach vs to haue more libertie for our meates and diuers other things, than the Church had vnder the Law, and that all diftine'lion of meates ( touching lawfulneifeand vnlawfulnelfe) is now taken away, and that u hatfoeuer God by the death of his Sonne hath now clenfed (fo effcduall is his death as to elenfe be^fts &c. for ourvfe) we are not to call common or vncleane : but that all Aa.io.ij. fuch things are now lawfull, though for fomecircumflances i'Co1'6-11- not alwaies expedient; and that to the pure all things arc pure: ' as vnto them that are defied and vnbeleeuing nothing is pure ? Tit, i.ij. &c.
Cc z The
588 C h a p. to. Dauids meditation
The more that we fee raoft men ro delight in vafne apparel], and toconforrnethemfeluestothe fafhions of this world , the more let vs meditate on thofe Scriptures that condemne fuch
Ifa. $. 1 6. things, thrcatning great iudgements againft them , and to pu- mfli euen Princes and Kings children, and all fuch as are cloch-
2eph. 1.8. ed with (trangeapp3rell, as alfo vpon thofe Scriptures, that bid
Rom u, x vs> not t0 ^e co"firmsd> t0 this world, but to be transformed by the re- newing of the minde.
The more that in thefe daies we fee men of fome (late to line their cloakes throughout with veluet,or fome other (luffe better then the outfide,as alfo to line their fuftian dublets & breeches with tarFata more coftly then the fuftia, the more let vs meditate on that Scripture that biddeth the adorning of women (as likewife
1 * ct» 3 • 3« confequently of rr\Qn)not to be outward of p/aiting the haire(much
leffe of wearing ftrange haire, a thing monftrous in Nature,and in very thought too abominable ) and of wearing of gold &c. but rather that the hidden man be adorned with that which is nst corrupt iible,euenwith amsekefpirit &c.thatfo we may appr -one our [clues Pfal. 4;. 13 . members ofthejpoufe ofChrifty that u called the Kings daughter, & that is commended to beaH glorious within.
Are we fickely, weake and feeble in bod/, letvs meditate on
2 Cor. 4. 1 6. thac 0f Pauley et we faint not : for though our outward man perifh, jet
our inward man is renewed day by day.
Do we hunger after meate, or third for drinke I letvs medi- tate on that blelfedneire that our Sauiour pronounceth vpon
Math. ?. 6. them that hanger andthirfl after righteoufnejfe, becaufe theyjhall be
Ifa. tf. 1. filled : as alfo vpon the inuitations of all that third to come , and
Ioh. 7. 37. buye, and eate and drinke, &c,
Doe we our felues being poore,labour and trauell hard to get meate,drinke and apparell ( all which are but corruptible) as al- fo doe we fometimes of our owne accord for our better mainte- nance, or by the hardnelfe of other beare heauy burthens as much as we can go vnder, and fuch as make vs to iweate ; or doe we fee other thus to do r Let vs meditate on that commande-
Ioh.tf. 17. mentof our Smxourfor not labouringfor the meate that perifheth, but for the meat that indureth to cuer lofting ttfe y which the fonne of man fhall give vntovs, (o that we (hal notloofeour faid labour for it : as alfo vpon that fweete and comfortable call of our Sauiour
Math. 1 x. 28 . of all that labour and are heauie laden to come vnto him , alfuring
them that he will giue; and they (hall finde reft to their foulesr.
and
of Gods word. C h a p. i o. 389
and finally vpon the hcauic burthen of our linncs that our Saui- ourhimfclfeinhisownbodiedidbearc vpon the tree(orcrolfc) x 1>ct* *• 24« the ienfe and feeling whereof before hee came tothecroffe, madchim to fwcate lweate like drops of blood trickling downc Luc: *!■ 44- to the ground : and hereby let vs the morcalfure our ielues of the former rell promifed to our fou les for refi eihing of them a- gainft their former heauy burthens
Doe v\ eefee many that are rich and haue no hcires,to be (til couetous and greedie of worldly riches without anyfatietie? Letvs meditate ofrhofe Scriptures that fpeakc of this euif/ficks- Ecdcf.4.3. ncjje, and let vs prouoke our ielues by fuch examples of cuiil eo- and *« l7- UQ\.Ouk\ctfG,tocoaet much more jpiritnallthings, and to layvp trca-1^ !l*J* '* jure for our felucs inhes.ucn^andto bench in good worses , readieto iTim.6. 18* distribute and communicate % ncuer being wearteofwell doing, but al- Galat.6.<?. w aies thinking how rich foeuer we be this way , yet wee bee not rich inoughj and whatfoeuer goodv\orkcs wee haue done, yet we haue not done inough.
We lliould ncuer eatc fait, but that if wee be Ministers of the word, we mould thinke of our Sauiours words, J^ are the fait of 1,^^ , |, thee:rth &c. if we be other, then of thofe words, Euery one (ball befdted with fire, andeucry (aenfice fiall bee faltedwtth fait : and, Mar.9.40, jo. haue fait mjour felncs: asalfoof that precept of the Apoltle,Z,<rr ColoH. 4.6. jour fpeech be alwaies with grace ,/eafonedynth fait.
We Oiouldneuer v, am our hands, face, or any other part of our bodic, but we Hiould meditate of thofe Scriptures that call vpon vs to wafh vs, to make vs cleane , to take away the euill of ^ '• l *• our workes from vs : yea, to wafh our hearts from wtckedneffcjhat lctcm- 4- *4- we may be faued : to clenfe our hands , and to purtfie our hearts 5 that z qov - r is, to clenfe our felncs ( or whole mw )frem all filthwejfe of the fief j axdefthejpirit, euen of bodic and joule ^outwardly and inwardly.
The readier our felues are in naturall afteclionto giueany good thing to our children asking the fame of vf,the more let vs with comfort meditate of our Sauiours words for encourage- ing vs to aske any good thing of our beauenly Father, and allur- ing vs that if we that are eutll can giue good things to our children,*. , hew much more fo all our heaucnly Father gtuegsod things to vs {euen £uc; \ , j 1 his holy fpirit ) when we aske the fame ?
So often as we be angry with our horfe (tumbling, with our cbildren,or feruants, or any other offending vs , let vstakcoc- ca(ion thereby to meditate thofe Scriptures that teach vs our
Cc 3 fumes,
390 Chap. to. Dauids meditation
, (innes to be daily renne thoufand times more in number, and
Wil iojV greater in waioht aoawfl God , and yet commend God to be gracious and 86. 1 5. 4n I mercifully flow to anger, of great kjndneffc, and long fujfering &C. loci. 1. 1 ; . When trauelling by the way we come to our Inne at night, de- Ncbem.9,17 firing there to 1 eft our \vearie bones, and yet finding none? but hearing noife on euery tide, as alfo aboue and beneath vs, with- in and without doores,let vsby thisoccaiion meditareonthofe Gen. 47. 9. Scriptures {hit teach vs to be gangers and pilgrims ; that is, not Pf.il. 119. 19. onely fuch as are from our ownc countrie, but alfo fuch as arc i:. Pec 2. 1 1. neuer nere frated or fetled, but alwaies trauelling neuerat home when at home, and therefore to carry our felues ftranger-like, and to abftaine from fledily lulls v^ hich fight againft ourfoules, and to haueourconucrfauonhoneft among them with whom we do liue, and ak\ aies to long to be diifolued , and to bee with Chrilf, at our long ho n e, our laft, and our euerlafting home.
We feeour neighbour riding before vs to fall into fome great (]ough,ortobcouerthrov\ne by (Tumbling at fomeftone, and prefently we go by fome other way : oh let this direct our medi- 3. Ioh. 1 1. ration to fuch Scriptures, as teach vs not to follow that which is euill, but that which ts good : and to beware of finne by the exam- 1 Cor. 10 6,7. pies of other, and by the Judgements of God that haue befallen thofe other in that behalfe : efpecially that we take heed that we Heb, 1025, forfake not the allembliesofour felues together, asthemanner a^17#offomc is 5 and finning willingly ( or wilfully ) weefallaway from the grace of God in fuch fort, that there remaine no more facrificefor finnes , but onely a certaine looking for of Judge- ment, and fierce indignarion &c.
Are we ftrongand Tufty , yet let vs meditate of thofe Scrip-
«c ( ^ tures that teach vs. all flefh to beo6gra\je, and allthe glorie of man as
Pfai. 102 . 1 5 the flower ofthefltld,flowifhing in the morning but in the euening cut
16. downe and withering &c. and that therefore, v\ e are not to reioice
PfcL 90 6. ,n our ftrength, but in the knowledge of the Lord : and thinkc
Icrcm 9- 13. r|iat wjfecJomeis the beft ftrength : as alfo on thofe fcripturcs,
Ecclcf. a. ik. ^at bid vs beftrong in the Lord, ana* in the fower of his might : and
Ephcf 6. 10. toflandfaflin the faith, and to quite our felues like men &c. becaufe
1. Cor. 16.13. ne thati* thus ftrong (hall rule his owne heart, which is better
Pio.itf. $2. tlientowinneacitie:yeabecau(efuchan one Oiall ouercome,
*' 4s *' and haue victory ouer the whole world , and ihc Prince there-
of, with all things belonging thereto.
We fliould neuer be in the companie of the wick e d ( though
by
of Gods word. Chap, io. jjm
byconftraint) and behold their wicked and beaQlybehauiour
againQ God and men, bu: that wee Hiould meditate of thole
words of the Prophet, #^ is me that I foiourne with Me freehand pft' ' 10- *•
that I dwell in the tents of Kedar arc and thereby take rhe more
heedeof the like companic afterward : and much morcfeareto
beawardedbythelalHcntenceof Iefus Chrift , the fellowfliip
and the torments of the Dcuili and his Angcllsincuerlalling
fire.
We mould neuerinioy the facet companie and fellow (hip of the Saints here in earth, but that wee lliould meditate on thofe Scriptures that fet forth the b 'It jfed meeting of 'all the Sams and ho- Ioh. i7-M« ly Angellt m heauen, there to line andretgne with Chrifl without any parting.
But to drawe towards an end of this kinde of obferuation of our owne works for the helpe of our meditation of Gods w ord, when we fecle old age comming vpon vs, or fee it come already vpon other by the dimncfle of their light, the thicknelle of their hearing, the imperfedion of their fpeech , the making of their hands, the weaknctle and trembling or their knee; , the crazines of their whole bodie, let vs enter in:o meditation of that excel- lent defcriprion of old age that is made by Salomon ^ and makcEcckfiz i. the fame vfe thereof to ourfelues that he conimendeth viko vs, &c<
if we haue not made it already : or if we haue, to call vpon our children to make the fame, euen/0 remember our Creator in the Pi'al. u9-9» dates o{ our youth : yea, fo to remember him before the faid daies ofoldagebecome, that wee enter into deliberation with our te\uzs,whercrvith we mjy clenfe our waies : yea,intofuch delibera- tion, that indeedewetake heed to our faid waies according to Gods word for r^dreffing of them.
Yea, by obferuation of the (aid old age , let vs proccede to a further meditation , namely, that hov\ foeucr by old age wee are made the weaker and vnfitter for t hew orkes of nature, yet euen therein wc ought to be hVongerforrhe workes ofgrace;and that thenew manisandmuftbelofarrefrom waxing the weaker 3c barrennenn the workes belonging thereunto, that all that haue putthefameon,theelderthey growc therein the Itronger they muftbe, asbeingp/antedinthchoufeef God t and therefore flou- r>1 '^ 9l '*• rifliing in the Courts of God like the palme tree : andalwaies growing (neuer withering) like the cedar in Lcbinon, and (lill bringing forth fruit, cuen in old age, and like the Angell or the
Cc 4 Chinch
2^2 Chap. io. Dwids meditation
p^..p1 , rrt Church oiThyatira commended to doe mdre workes at the UJl then At the fir 'ft*
Neither oncly may we make vfe of fuch common workes of men as are not in themfelues euill for helpe of our meditation of the word, but alfo of euery finne ; our mod common andconti- nuallvvorke of all other. For euery fin vvhichany committeth> and w hereunto any man by age , by complexion, or any other way, findeth himfelfe moft prone, whether it bee fwearing,or prophanation of the Lords day, or contempt of the word and facraments,and other ordinances of God, or anger, or loquaci- tie and much talking when fiience is fitter, or pride, or coue- toufnelfe and wordlinetfe, or incontinencie, or wantonneire, or any other the like, euery fuch finne (I fay) may and ought to lead vs to the meditation of fuch Scriptures, as either by com- mandement, or by reprehenf ion, or by commination or by ex- •_ , 8 ample ofGods Judgement thereupon doe condemne the fame, and are fitted to rcpreffeit. Bnt hauing fpokcn to this purpofc before,it fhallnotneedchereto fay any more.
To returne therefore to theformer common workes of men,
and to make a full end of our obferuation of them for helpe of
our meditation of the word, euery time that forreftingofour
wearie bodies wee goc to bed, thereto refrelh our felues with
comfortable eafe and fleepe, and euery time that wee awake out
ofourfaidfieepe, andarife refreshed therewith, let vs thereby
Math. 9. 24. meditate on fuch fcripturcs , a? doe describe death by the name
Ioh.11.11.1x. of fleepe, and that therefore pronounce them bUjfedthat die in
1 Cor. 11. go. the Lord ^cicha for the Lord, or by faith ingrafted into him at
Ktue . 14. 1 3. t[jCjr cJeatI1 ) becaufe they reft fromtheir labours : andtherefore let
vs make this vfe of this meditation, euen to be as willing, as de- firous, and as glad to die at Gods appointed time for vs to die, as we are willing, and delirous , and glad after great labour and wearineffc to red our felues vpon our beds. Yea, further in the
B h f < 1 meane time let vs meditate of that Scripture, that faith, Awake thou thatjleepeft% andjlandvp from the dead : and of that alfo that may ferue for interpretation of theformer, Awnke to line rigbte*
1 Cor 1 < 1 ot*fi}> <™d finne not : yea, let vs fo meditate of theformer compari-
' fon of death vnto fleepe, that not onely we fearc death the leiTe,
but that alfo we doe therefore the more defire the day of our
death, becaufe thereby wee (hall not onely be eafed of allour
paines and labours: yea of linnc it felfc the greateft paineand
labour
of Gods word. Chap. n. 3p?
labour of all other : butalfo when we (hall be awakened by the found of the laft trumpet, then the Lord Iefus ChrHtcomming toiudgethequickeandthedeadj(]iallraifevsvpaIfo,4«^c/7»f^<r Phil. 3. 21. our vile bodies , and make the very fame like to his owns glorious body, according to that power ( or working ) whereby he is title to fubdue til things to himfelfe. Thus much for the helpe of our meditation of the word by fuchworkesofour own as are common: I mean common to dill forts of men w hatfoeuer.
Chap. XI.
Oft he helpe of our meditation of the word bythefpcciaRworkcs ofmtn) in rejpeft of the fpec mil callings of men m this life,
NOvvft followethto fpeakeof the fecond fort ofourowne Ofthefpeciall worke?, namely, of our fpeciall workesofourfpeciallcal- workesof lings, trades, and manner of liuing. mens 0>ecia^
Touching this ktad of our w orks,let me be pardoned this tau- callln£s* tologie, and breefercpititionof that that before I la) d, namely, that there isnotrade, nofcience, nokinde orlifefomcanc, io poore, fo bafcj but that it may beeafchoole-maflcrtothe n;oft learncd and godly that is, for helping their meditation of the word to fome knowledge before vnknowen, and to lomegodli- nelle before vnpractifed by them.
Tobeginne with the high and excellent calling ofmortall Princes, the morewee fee their dignity, glory and maieftie by their princely roabes and ornaments, their (lately paliaccs, ho- nourable attendance and great fcruice, the more let vs meditate ■ ofthofe Scriptures that fetfocrth the glory of the immortall God, as teaching him to be the King of glory, flrong And mighty 5 p- . yeahisglory tobefogrear, as to fill the whole earth, andtobea- -p^ 7XI" boue the heauens themf clues : yea, to be greater then the heauens of ViA.w 3.4, heauens can containc : and that he hath clouds and darkpcjfe round 1 King 8.17. about him , andritrhteoufneftc and iudoement for the habitation of hU ;, *7*:' Throne : and pre going uejore him to burne vp all his enemies -^to make slfo the earth, tofhak* And tremble 5 andthe foundations of the very mount air.es tomoueandfbaheat his wrath : to haue a fmoke going out fifhis noflnls, and fire going out of his mouthy bowing tht heauens and
camming
394 C h a p . 1 1 . Daniels meditation
commwo downe, having darkneffe vnder his feet, And riding vpvt 4 ifai €6.t, Chernbe, and flying euen vpon the wings eft he wtnde, as alfo,f* have
Ti *6ai the heauen for hi* throne, and the earth for his foot-ftoole ; that hee drvelleth in the light that no man can come vnto : and finally, that he Rcu 4 z &c. bath not onelja rame-bow and four e and twenty Elders roundabout his Throne, cuery one of them aljo fitting vpon a throne , and b ring cl$- the dm white raiment, andhamng on their heads a crowne efgolde ; lightnings MJo and thunders \ and voices , even the feuenfpirits ofCjod proaedmg out of the throne : not onely (I fay) hauing allthefore- Pfal.tfl.17. fayd glory, but alio being attended vponby thoufand thou- D.m.7.10. fandsof Angels, the leaft whereof is moremighty, more glori- ous, then all the Princes and Monarches in the world.
From the forefayd view of the glory of eanhly Princ«s, and
ftom the meditation of the glory of the mod mighty God, thcr-
bydefcend we lower to the meditation of thofe Scriptures that
EpheC* 16. teachtheglory ofeuerychildeofthat glorious God, by thciriu-
ftification and fan edification, and by the particular venues of
Tit r.i4 tneir faid fan edification, as fo many precious pearles oricwels,
1. Pet 1. 18.19. which coft no I e ire price then the blood oftheeternallfonneof
God,Chriftlefus(by all which we are euenfhcre made like to
Chrift Icfus himfelfe) fo alfo by the attendance of the forefayd
Pfal.34.7. glorious Angels vpon thcm,and vpon the very meaneft of them
an1K9i.11. bothintheirlifeandalfoat theirdeath : andlaftly, by thatin-
Mat h "*1" heritance that is prepared for them before the foundations of the
1 Pet.?. 18. world, and purchafed by the death of Chrift : as alfo made ready
Ioh. 14 2. for them by his afcenfion : euen an inheritance m corruptible, vn-
1 Pet.1.4. defiled, not wit hertng,referued in heauenfor them.
\ With thegreater (late that Iudges come to thecountry aflifes, and there lit on their Soueraignes iudgementfeat, affiled with all the Eailes, Barons, Baronets, Knights and other lultices of that County, as alio attended vpon by all the cheefc and petty Conflables of the faidShire, and by many other for the feruice of the King •, and the morefearefull their faid comming is to all malefactours, that arc to be tried before them, and condemned by them 5 as alfo the more comfortable their faid comming is to all before vniuftly vexed and molciled by other, and then by them to be difcharged of their faid vexations and moleftati* ons, andtobepronouncedbothiufr. andhoneftmen, and alfo good and loyall fubiefts, the more let vs meditate of thofe Scriptures that fet forth thelaft glorious comming of our Lord
Icfus
of Gods word. Chap. ji. jpj
Icfus Chrilr in thcglorie of his father, accompanied v\ich blithe
holy Angels, to iudge tbequicke and the dead, both men(euen 4Thcfl/KaJL
Princes as well aspooremen) and alio rhe v%icked Angels, euen
the whole hofl and army of hell it felfe: to the vnfpcakable ter-
rourofthefaid wicked men and Angels : androno Iclfeioyor.
all the godly: yea, ro their moll vnconcdueablecomrorr, be-
caufcthey (hall haue him to bee their ludge, whom before they
had to bee their Redeemer, their Sauiour, their Aduocate or
Mediatour : and becaufe by him they (hall not onclv bee freed
from all their former vniult vexations and moleltations in the
v\orld : but alfo pronounced Welled, and put inpolIe([ion of
thcforelayd moil glorious inheritance, neuer to be difpollelled
thereof.
The greater benefit alfo wee findea friend to bee, either in the Court to the Prince, or elfe.\ here to a Iudge, or to any o- ther great perfon, for furthering our fuites & petitions, with rhe one or the other, the more let vs meditate on thofe Scriptures that teach vs Chrifl lefm the rinhteoHs, in whom thefathtr is well „ . '$' ' 7*
J » . 3r)u I 7. {
pleafed,tobe our Aiediatonr And Aduocate^ whobeewoat the right 1 loh i.i hand of God, maketh continued ' inter cejfion for vs : and therefore let 1 Tim 2.5 . vs hereby the more comfortably allure our felues, that all things Rom-8' $4. fhallworke together to our good, whatfoeuer the enemies ofRc '\1%' ourfaluation (lia.11 endeuorto tbccontrary:thc rather let vs moil comfortably allure our felues heereof , becaufe if the father heard him alwaies, w hen hee was but in the fhape of a feruant, ioh.11.4i. and before hee had halfe done that for which hee came into the world, much more doth hehearehim now, and will he for euer heare him in our behalfe, hauing already fully finifhed the worke ofour redemption, and perfectly ouercome, fubducd and conquered all our enemies 5 and the Father hau'mgglort fled i0j,.,7 .# him with himfclfey with the fame vUrie^ which hee had with him be- fore the world was.
By thepleading of Lawyers for their cl;ents, and by theca- gernelTe of fuch clients themlelues to haue Lawyers fo to plead for them, let vs meditate further boeh of the manifold comman- dements for prayers one for another whiles wee lining heere in this world may doe the will of God vpon earth, and haue ne< de ot daily bread, andforgiueneffeofiinne, and bee in danger of tcntation (and not when being dead, wee ihallnotneedeanyof thofe things, or bee in any fuch danger) as alio vpon the mani- fold
3?5 Chap I i . Dan ids tncdit&tton
a Pro. 18.10. fold <* commendations of fuch prayers , and vpon thegreat 1. Tim: 1.3. b promifes made to fuch prayers in the Old and New Tefla- Reuel*< 8 rncnt: and finally, vpon the c mighty erTeds of fuch prayers b Pfal. 50. 1 j. futable to the faid large promifes : let vs(l fay) meditate vpon Mu.li: 7.7, fuch fcriptures, as by ail thefe arguments doc binde vs fo to Ioh 1^.7. pray one for another, and by the meditation of fuch fcrjp cures,
cExod.17.V1. *et vs ^c c^e morc earnei^ ^or the prayers one of another, as alfo Iofli: 10. 1 1. " the more prouoke our felues to pray one for an orher : efpeci- 1. King 17.11. ally, when by any fpecialikindnes we are as much bound fo to 2.Kin:f.2o. ?. do, as any Lawyer by a liberall, and double, or treble, ore] ua-
S: 6 ll ^6 ^raP^e^eeis bound to plead thecaufe of fuch a Clyent,ashath fo bountifully feed him.
The greater cures wee fee to be done by Phyfuians in hea- ling the bodily infirmities of men, (though therein they be but Gods inftruments) and the more we fee them in that refpe<5r to
Mmh 1 1 2 be regarded, honored, and fought vnto, the more let vs medi- tate on thofe fcriptures,that fet forth Chrift lefus for the onely Phyfiriantocureallour fpirituall difeafes, the danger thereof isdeftru&ionof bodieandfoule forcuer. And the more let vs regard, honor and feeke vnto both Chi ifl lefus himfe!fe,& alfo the Miniftcrs of the word,whom he hath appointed to miniHer fuch phyficke vnto vs in our fpirituall iickneffes, as the faid mafler Phyfitian himfelfc hathprefcribed in his word for our recouerieandredoring: efpeci ally let vs doe this moll of all, when we do moft of all feele our felues fpiritually ficke.
The like vfe we may make of the workeoitheChirurgions in curing the wounds and fores of mens bodies.
The more fweetly we heare any either to fing,or to play vpon any muficallinftrumem, the more let vs meditate ofthe fong of
T the Angell.s when they brought tidings to the fhepheards of the
birth of Chrift : as alfo of the new fong of the 24 Elders, ac-
Reuel. f . 9. knowledging the lambe to be worthy to take the books out of the
right hand of him that fate vpou the t hrone. feconded alfo by thou-
vcrf 11. fand thoufands of other An^elt roundabout the throne : and of the
Chap k.v f°nS of Mofes and of the Lambe : and finally of the fong
Chap. 19. 1. Halleluiah in heaucn : and the morc let vs bo:h delight in fing-
Colof.j.itf. ing Pfalmes and fpirituall hymncs, as alfo defire tobethere where wee fhall heare fuch heauenly and angclicall muficke for cuer. When wee fee the Merchants aduenture great matters ccr-
taine
tfGods word. Chap.ii, 397
taine for obtaining vnccrtaine gaine thereby, let vs meditate of
that parable that teacherh vs the kingdome of heaucnto bclikev*- Matth: 15. 4$.
to a merchant , that feekcth ooodly pearlcs, and fading one of grc*t
trice , went and fold all that he had, and bought the faid pearle : as
alfo that commendeth w ifdome to be fo excellent, that the mcr-
chandife thereof u better than the merchandife of fitter, and the?tou*l%l4'
game thereof than *f gold &c.
The fame is to be faid of the Merchants watching and ta- king his opportunitie to buy and fell his merchandife to his bed aduantageand grcateft gaine, for our meditation of thofe fcrip- tures that teach vslikcwife to take our opportunitie and feafon, for purchafing heauenly merchandife, for feeking the Lord fk' •'**.*• whiles hee is to be found: for not hardning our hearts, whiles C ,v*'7" it is called to day : for doing good, whiles we haue oportunitie: Galatfk.i©. for beleeuing in the light,whiles we haue the light &c. Ioh: 1 2,36.
When wee fee the Goldfmith by his touch- llone to try men- tals whether they be filuer or gold as they appeare, or but tinne, or copper, or any other bafcmettall, let vs meditate on thofe fcriptures that teach vs by the fcriptures onely to try both all t.TheCf.iiI things and alfo all fpirits , v\ hether they be of God or no : yea, ' -Ioh: 4« ■• our waies alfo , and fo turne vnto the Lord : yea, our felues Lament«3 -4** wholy, both v\ hether we be fit for the Supper of the Lord 5 and i.Cor.n.18. alfo more generally , whether wee be in the faith or no: and l.Car. 13.5. therefore let vs the moreabhorre Poperie and Papills, that would haue vsall to be (tarke fooles 5 either to proue and try nothing, but to take all things without try all : copper for gold, and poyfon for wholefome meat: or onely to proue and try things by the iudgement of their heretical! and abominable Church, whofe tryall is no better, than if a theefe (hould be tryed by a iurie of notorious thecucs: or an whore, a bawde, and a u 1 tch by a Iurie, all of the fame qualitie.
Thefame may be faid of another workc of the Goldfmith, viz: his trying of filuer and gold in the fire, and thcofrner hee tryeth the fame, making the fame the finer. For thereby may we well medicate of fuch fcriptures as teach vs afflictions to ferue 7 ; 66,10' to the like end , for purging vs from our (pirittiall drolfe , and Itpctt' ,/$ 1 therefore for examining our felues after our afflictions ; whe. ther wee be the better by them ; and whether we be able truly to fajf with the Prophet, that it is good for vs that wet haue beene Pfal.1r9.7i. affiled.
When
398 Cha p.i i« Davids meditation
When wee fee the Husbandman by plowing and fallowing, that is, by often breaking vp of his ground to make the fame fie to be fowen with good feede , may not the beft that is make vfe therof for meditation of that fcripture that biddcth vs to breake Icrcm. 4:3. vp our fallow grounds (or rather perhaps our lay grounds,euen our hearts neuer before ploughed or broken vp ) and not to fow among the thornes ? as alfo vpon diuers parables taken Hath.i^.j.** from husbandrie, whereby the minifterie of the word is com- pared to good husbandrie in fowing of good feede : as likewife Ecclcf. n . 1. vpon thofe fcriptures that compare liberalitie to fowing,and the reward to be hoped for thereby vnto the rich crop, that huf- 2.Cor. 9. 6. bandmen for the mod part reape in harucft $ for a little feede, 2 Galat. 6. 8^. great deale of corne.
The like may be faid of the H ufbandmans both grafting in
new fcienes into old ftocks , to helpe vs in the meditation of
Rom.11 17. thofe fcriptures that teach our ingrafting into Chrift: and alfo
his cutting off of old and vnfruitfull branches, for the better
profpering of the reft of the tree,to helpe our meditation of that
fcripture, that teacheth vs Chrift to be the vine, and his Father
Ioh.i 5.1,2. the hufbandman •, and that euery branch in Chrift (that is,in the
Ifai. ?. 1. vifible Church ) that beareth not fruit fhall be taken away : as
Icrem. 2.11. ajf0 Qf tnofe fcriptures that fpeake of Gods planting a vine &c?
Luc" 1 ** 3 * anc^ °^tne figgc tree planted in a vineyard &c.
The calling of a fhepheard may lead vs into meditation cf Pfal 22.1. that which the Prophet fpeaketh of ihe Lord being his fhep- heard, and that therefore nee fhould want nothing: as alfo of Ioh. 1 0.1. &c. that which Chrift fpeaketh of himfelfe being the true lliepherd &c : and of that that the Apoftle faith of Chrift to bee the • l*'10' great (liepheard of the (heepe, and the chiefe (hepheard : and x.Pet.f.4. likewife, not onely of that threefold charge that Chrift giueth loir 21 .1 j \6. to Peter, to feede his fheepe and lambes ; but alfo of the like ge- nerall charge giuen to all the minifters of the word for feeding KCtio.it. 0f the flockeouer which the Holy Ghoft hath fet them, and : '* ** which is committed vnto them. Yea, finally of thofe manifold fcriptures, wherein not onely Minifters of the word, but alfo lfai. 44.18. Princes and other ciuill Magiftrates are called by the name of Pfal. 78.71. paftors and Ihephcards.
The Baker fcafoning and leauening a great malTe of dough
with a little pecce of leauen, may lead vs into meditation both
Match. 1 5 34. of the parableW Sauiour comparing the kingdome of heauen
^ to
of Gods word. Chap.ii. 399
to Icauen 5 and alfo of the words of thcApoftle, Know yee not I#Cor j.f. that a little L auen leaueneth an whole fumpe ? the one teaching VS Gaht. j. 9. thepowerfull working of the gofpell for the enlarging of the Church: and the other (hewing how dangerous one v\ickcd man is for the troubling and defiling of many, and for infe- ,1,l*#
ding of an whole Church.
The Butcher by killing Iheepe, lambs, calues, oxen, and oxher things to preferue our liues may teach vs to meditate not only of thofefcriptures that commend the bountie of God to- a&sioi?.' w ards vs in giuing vs leaue to kill all things for maintayning of our prefent liues : but much more the loue of God in giuing Ioj1> ,^ his Sonne 5 yea, in not fparing his owne and onely Sonne,but Rom. 8.3*, giuing him mod frankly to dye for vs : not only, that we might haue eucrlafting life, but alfo that thereby we might be allured of all other things belonging as well to this life, astothefaid euerlafting life it idfe.
Yea, by the forefaid worke of the Butcher, we may well alfo meditate of the great obedience of Abraham, in being fo ready G . & to offer and to butcher w ith his owne hands his fonne,his only fonne; his fonne Izaack^ his fonne whom he Ioued> his fonne in whom all nations were promifed to be bleffed : as alfo of thofc fcriptures that require vs to offer vp our owne bodies an holy, ^Qm Ti and liuing facriflccvntoGod&c, andtomortifie our earthly member^fornication,vnclcannes &c. What is to mortifie,but ColoflC $.j. to butcher or kill \
Thehorfe-rider dealing gently at the firrt with an horfe new- ly broken to an amble, and riding him foftly that hec may not put him out of his pace, left being fo put out hee neuer returne againe vnto it, may read a lecture to any man of meditation on fuch fcriptures, as if any man be ouertaken w'rh a fault doe teach them that are fpirituall to reftorefuchan one ( not in fe- G j . ucritie or roughne<N but ) in the fpirit of meeknes , bearing one with another, fulfilling the law ofCh.il} : as likcuifeof thofe fcriptures , rhat teach vs to recciue them that are weakeinthe ^om> r4>1. faith, and newly conuertcd vnto Chrift , and to rake all heed thatwegiueno cfTence vnto them 5 either in abul ngrhings in- different, or much Icife in committing things Hmply euilJ , left by fo doing we turne them againe out of the v\ay , and vtterly ouerthrowthem : andfodeftioy (as much as in vs lyeth )hini rerr; , ^ for whom Chrift dyed,. The
400 C h a p. ii . Dauids meditation
The like le&ureof medication may the Carpenter and Ma- fon read both to the chiefe, and alfo to the inferior builders of the houfe of God : both to ministers of the word, and alfo to all priuate perfons ; viz, that the ministers of the word do mcdi- j.Tim.3.1?. tateof thofefcriptures that compare them to builders, and doe i.Tim. 2 .10. teach them to lay all the whole building of the Church (which 1 Cor \ ii ls tne ^ou^e anc* temple of God) vpon the true and onely foun- dation, that is, vpon Chrift himfelfe and no other: and that hairing fo laid the building vpon that foundation, they haue al- waies a diligent eye to the faid building, that it neuerflie our, or (tart afidc from the faid foundation, but alwaiesremaine firmely fixed therein : and laftly , that with all diligence they labour continuaIIy,both to rcare vp the faid building euery day higher and higher 5 and alfo fo to adorne and garnifh the fame, as is meete for the houfe and temple ofhimwhofe houfe and temple it is : as likewife that all priuat perfons being likewife fade 10. compared to builders, do euery day more and more edifie ( or build vp) themfelues in their mod holy faith : and do fo conti- i.Pct: i.e. nually adde one virtue and grace to an other, that they likewife euery one of them may be an habitation the more beautifull Ephef. 3.17. and glorious for him that dwelleth in their hearts by faith.
May not alfo the poore potter by the works of his calling read vs a lecture of meditation of that fcripture where all the Efal. 2.9. enemies of Chrift and his Church arethreatned to be broken in Ifai. $ 0.1 4. pecccs ijke a potters vcf Tell ? yea, fo broken that they fhallnot Ierem.19.tr. De made whole againe: yea, ofthat where the Lord reproueth Ifai: 19. 16. the wicked for thinking they could as eafily efcapethe judge- ments of God, as the potter could cad his clay into thef ormc of a pot: and fheweth the cleanecontrarie, namely that before fpoken of in the former places, that the Lord could as eafily de- flroy them and all their counfell>as the potter could brcake his pot: or that the pot might as well denie the maker, as they could hide their counfells, and doings from God: as alfo of that, where the Lord expoftulateth with the houfe of Ifrael, lertfft x S. 6. whether he could not do with them , at the potter dtd with hU clay : and finally, of that where the ApoftJe comparcth the decree of God touching the election and fore-appointment of fome to euerlalling life • and of other fome to euerlafh'ng damnation, and that of his ownc will, to the worke of the potter, that hath Rom: 9, 11. Power ouer r^c lump of clay, to make one vejfcllto honor, m other vnto dtfhonor f To
of Gods word. Chap.h^ 401
To conclude this point with one more honourable calling, then moft of them before named , may not the worke of the Souldicrminifter good matter to vs all of meditation of thofe fcripturcs that teach all Christians (women as well as men : chil. «Jren that belceue$ as well as them that are more ancicnr : the lame and blinde, as well as them thathaue their limbes & tight, and the oldeft and fcebleft, as well as the youngeft and luftieft ) tobefouldiersffl ChriJiAndforChrtfiiand to fight vnder hU b**"c | r. c -<• ner : And to wreJlU, not with fie fry and blood but Wtth principalities and powers : and therefore to put on the whole Armour of God, thttfo they may not bee oner come , bnt get the day And obt cine the vtclerie.
Thus much of the common hclpes of meditation for fur- thering of vs in knowledge and obedience of the word.
Chap. XII.
Of thofe he/pes ofmeditAtion of the word, that are morejpeci- 4/7 and proper to Miniflers of the word,
NO w follow thofe helpes that arc more fpeciall and proper f0pre mS^ toMiniilersof the word. oftheword.
Touching there I may fay the lelTe, becaufe many other haue written at large of this argument. Yea, I may not fay much, at becaufe'I hauebeene very large in the former matters;fo alfo be- caufe of all other I am mod vnfit to giue directions to other,but rather haue neede of direction from other. Notwkhftanding becaufe fomething herein will be expefted of me,and if I fhould be altogether fi lent fome would be difcontented herewith, and happily take exceptions againft me, therefore for the helpe of the younger fort of Ministers already cntred into that holy cal- ling or purpofed to enter,I will be bold briefly to let down thefe rules or directions following.
For this therefore(I meane for help of the meditation of Mi- Biieferulo* o. niftersof the word towards the right & found vndcritanding of diredions for the Scripture, for the better knowledge and godlines of them- hclpcof the fclues,and alfo of other ouer whom they are fee ) it is rlrd of all Ejjjgf"^ neceirarie,thatfuchanoneas will throughly difculfethemea- them)rj. ning, and by (ludie and meditation beat out the true fenfc and i.KnowleJgc found vnderilandingofthisorthat place of 5cripture,be cither of the tongues
Dd himfelfc
40 » CaAf.it. Dttiids meiiutitn
himfclfc furnilhed with the true knowledge of fhe tonguei , c- fpeciallyof the two moft learned tongues wherein the Scrip- tures were originally written, of the Hebrew for theoldTcfta- ment, andoftheGrcckeforthenew : aslikewifeoftheLatine tongue, as whereinto the Scriptures arc mod commonly rran- dated , and wherein there are moft learned commentaries writ- ten of the Scripture : orelfethatatleafthe vfe the help of other that are skilful! in the faid tongues, and that of fuch as he know- eth will faithfully afford their help vnto him. t. Knowledge Secondly, it is nccelTarie that fuch an one bee either himfelfc. ©fthe Arts &fUrnifhed with the knowledge of the three principall Arts, philofophic (Grammer.Rhetoricke^ndLogickeJ as alfo thathcebenot ignorant of Naturall, Morall, and Political! philofophie, nei- ther altogether of Phificke ( as the which belongeth to naturall Philofophie)nor of Hiftories,efpecially Ecclefiafticalljbccaufe many things in the Scriptures may haue great light from thefc things, and cannot well and eafily be vnderftood without them: or elfe, if himfelfe haue not the knowledge of thefething5,then he haue the like helpe that before I ipake of from other. Not- withftanding, touching this and the former direction, thefureft andfafeftway,and that that will giue bed contentment to a mans owne hearr, is or himfelfe to haue the knowledge of the former things, and not to depend vpon the know ledge and helpe of other.
3. Skill in the Thirdly, for helpe of this meditation, it is principally ncccf- lettcr, words, farie for a man to be cunning and expert in the letter of the fcrip- and t»hra(cs ture . as a]f0 in tfoc c]fucrs fignifications of the fame words often
fur ?" v^ in r^e fcrIPture? rnat f° ne may tnc hetter fee what fignifi-
cation doth beft accord with that fcripture, that fpeciallyhee labourethtovnderftand. Herewith likewife is to bee ioyned skill of the fame kinde of phrafes, and like whole fentencesin the Scripture. For fometime as the fame word is diuerfly taken,
4. No inter. f"0 alfo is one and the fame phrafe and fentence. In the diuers one place to fignifications alfo of oncand the fame word,fometimes proper- be made con- ly,fometimesfiguratiuely and improperly, wee muftfecwhc- traric to any ther fignification will beft agree to the prefent place.
principle of Fourthly, for the helpe of the meditation of Minifters of the '"otheT word, to the better and founder vnderftanding of particular pbec of fcrip- fcriptures, care mu ft diligently be had, that no one place be ia- ***c tcrprctcd contrarie, cither to any principle of religion , and ar-
ticle
pf Gods word. Chap. h. 340
tide of faith : or to any other place of Scripture , either for vs, or againft vs. For certainely this is a found rule in diuinitie that if any one place of Scripture make for our found comfort,thcrc is none maketh to our difcomfort : and contrarily, that if any one place make fubftantially again!! a man, either touching any thing he holdeth in opinion, or pradifeth in life andconucrfa- tion, there is none maketh fori unification and approbation of thefaid opinion, orpraclife. Thcreafonis , becaufe the Scrip- ture is alwaies like it felfe, without dilfonancie, without contra- rietie, without any repugnancy. B ut of this more hath beene {aid before.
Fifclyj for help of meditation in this kinde, the principall j. Dili^nt fcopeand drift of the Scripture in queftion is fpeciaJ \y and ieri- obferuation oufly to be confidered : as 3lfo that which goeth beforehand that of jhc lcoPf» which followeth after in the faid place. ™^q\ a™
Yea, not only that which in order followeth after in the fame piacc inqueftu text, but alfo the confequence and that which necclftrily fol- on. loweth vpon the mat:er of the very fame text. But herev.ee mud diftinguifli of confeq uences : namely , that fome are very materialland principall : other not fo materiall , and leife prin- cipall. The moft materiall and principall confequences may be and muft be the more largely Hood vpon. The other may bee and muft be more briefely handled and but lightly touched, ex- cept fome fpeciall occalion require enlargement thereof. As for cxample,whentheApoftlecommendethall fcripture ( or the whole Scripture ) giuen by infpiration of God to be profit able for 1, Tim. j . 6, dotlrine,for reproofs, for corretHon-, and forinjirutlion in right eouf- neffe&c. hereis a materiall and principall confequence , neccf- farily following vpon rhe forefaid fourefold end of theScrip- ture, namely , that it is perfect and complear, containing all things nccellarie to faluation. And this being a maincand prin- cipall confequence, may and muft bee rhe more largely (food vpon, as being indeed the chiefc fcope & drift of the faid whole place : and that which is nece(farie for cuery man that will bee fauedtoknow : that he may notfeeke for faluation, or for any thing belonging tofaluation ( for matter cither of faith or of o- bediencc ) butonely in the fcriprures. But when ourSauiour biddethhisdikipltSjto go dnd teach aH nattom and to buptijethem Math. 28.1^ in the name of the Father-, of the Sonne ,twd of the holy Ghofl^hzMcs «
the maine point in the faid charge commended for preaching
Dd 2 the
4*4 C m a p . i i. Dmds medimion
the word and adminiftriog the Sacraments , there are diuers o- thcr confequcnccs, plainc indeed,and necellarilv following vp- on the words, yet not Co waighty and impommtw as the mains point it felfe before mentioned. The faid lell^principall confe- rences and do&rins in the former wordes infinuated are thefe : FirftinthatourSauiourbiddeth them preach going, and that to ttinations, henoteth thatthe Apoftles calling, { as well the cal- ling of lames and fohn, and the other, aiof Teter) much dif- fered from the ordinarie calling ofPaftors and Teachers : in that they were not to continue in one place, or to attend altoge- ther vpon one people and congregation, but that they were all to go from place to place ( Peter as well as the reft) and to teach one nation as well as an other. 2. By the words all nations, hee teachcth a great difference betwixt the minifterie of the law and word before Chnft, and of the Gofpell fince the comming of Pfal. 147. 19. thrift : the one belonging onely to the Ifraelites and the I ewes, zo. and therefore thefe Apoitles themfelues being before forbid- Rom. 3.1. den preaching to other nations , the later being common to o- Math. 1 o. j. tkcr natjons as yveii as to the Iewes,and there being now no dif- 1 *'14' * ferenceor refpeel of perfon, but eucry ona- in euery nation fea-
**.. .„ ring God being accepted ofGod: and the wall of partition be- Aftio.ij.54. .0 s < . r .
Galat. 3.28. twixtlewe and Gentile being now broken downc and taken a- Bph.2.j 5.14. way by the death of Chrifr. A third con fequenceof the former words is that Peter in this commiflion had no more power, no more authority , then any other of the A pottles , but thut euery one of them had as much power and authority as he. A'fourth confequence is, that the word being commanded to be preach* cd,andbaptifmetobeadmini(tred, as well in the namcoftbe* Sonne and of the holy Ghoft, as in the name of the Father, that there- by itfolloweth that the Sonne and the holy Ghoft , are God as vrcll as the Father, and cquall to the Father. A fift confequence from the former words is that three perfons being exprcflTely named, and yet our Sauiour not faying plurally in the names, but fingularly in the name of the Father, and of the Sonne, and of the holy Ghoft, he thereby noteth the three perfons in the godhead to be all and eucry one of them one and the fame God. All the/e and fome other are plaine and necclfarie confequcn- cesof the former words; yet if a man (bould fpcake as largely of euery one of thcm,as of the mainc point before mentioned, prouing the truth of them, and ajnfwering all obieclions again ft
them
cf Gods word. Chap. ii. 405
them,IfuppofenoiudiciousDiuine would approue of hisfo doing. Thelikeistobcfaidofthofe fcripturcs wherein menti- on is madeof Chrids w'Carinelfe, hunger and third &c. And by which his humane infirmities,aj a necetfaric confequenceis no- ted the truth of hK humane nature. For if thereupon a man fhouldmakealargedifcourfctoprouehim to bee true man as well as God, confuting all obiecftions to the contrarie, might notfuchadifcouriebe well judged and cenfured morepaine- full ( perhaps alio more learned ) then profitable r* the fame may be (aid of diuer.s other the like confequences : briefly rather to be noted, and ( as it were ) to be pointed at, then largely difcuf • led B ut to proceede in my fpeciall directions for helpe of the meditation of Miniltei s ofthe word vpon fpeciall texts of fcrip- ture, and fomev\har more to amplifie the lad former direction, thereAkhlikewifcis tobeioynedlikeobferuationofchefeueral words in thefaid fpeciall fcriptures.
If alfo there be any repetition of the fame matter , either in the fame p'ace or in other, thechange of words infertcd in the faid repetition ii diligent^ to be noted. So alfoin fuchplaccs as confif f of contrarie or diuers things, or of comparifon of likes or diflikc-s, of cqualls or vnequalls,of things leffc or of thinges greater. For diuers times in fuch places change of wordc,change or number, change of perfons, change of tence,& other the like difference miniirreth diuers good obferuations.
The order alfo of placing things either firft or lad, is not vn- wortbyofour conilderation.
^The manner of fpeech Jikewifeis not to be neglected: name- ly, whether it be by way of bare affirmation, or negation, or of interogation.
Thecarefulland wifeobferuation of all the former things, and of other the like cannot but m uch helpe the meditation of a man m the particular interpretation of any fcripture. 1 1 cannot alfo but fupply great varietie of matter for his comfort and in- hVuclioiijand for the comfort and indrudion of other to whom he communicateth his meditations according to the former ob- feruations.
For obferuation of feucrall words, what helpe and variety of matter this may furnifli our meditation with, hath I fuppofc ap- peared by our handling of this prefent text : efpecially of the Sccinchap.i* former pare thereof touching DahMs hue : as alfo by theconfe-
Dd 3 quences
4o<5 C h a p . 1 2. Dauids meditation
quences before noted in the charge of our SauiourtohisDifci- ples, for teaching all nations and baptizing of them. The like is in many other.
For change of words in repetition of the fame matter in o- ther places, call againe to mindc the former charge of our Saui- our after his refurrertion to his Apoftles. For whereas Mathew faith our Sauiour bade them go teach all nations^ AlarkcioTihz word teaching vfeth an other word faying preach the Gofpcli; ther- by noting that the fpeciall matter of euery mans miniflxie and iCort.itf. preaching now mult bctheGofpell: as the A pottle faith, neceffi- tie it laid vpon mee -'}ea, woe vnto me^ if I preach not the Gtfpeti: not that the Law is not to be preached at all, but onely , that it is fo to be preached as it may prepare way for thcGofpelljandthat by preaching thereof the Gofpell may" bee the better welcome vnto vs.
For change of words in repetition of the fame matter in one andthefameplacCjConfideryeebutthatoneplaceT^/. 3,7, 3. forfirftheiaith, what things were gaine to mee thofe I conntedlefie for Chrtftt Then immediately he repeateth the fame matter, but with great change of words. For in the very next verfe, firft hee fpeaketh more confidently , more earneftly faying : yea doubt- iefe : Secondly , whereas before hee had fpoken of things only that had beene gainc vnto himjnow hefpeaketh generally of all things : wz>. that had beene gainevnto him,or to any other , or that were, or might bee otherwife gainefull to himortoanyo- ther. Thirdly, for the time in part part before vfed I counted, he vfeth the time prefent; I do account : thereby noting, that notwithrtandingall thefowrethathehad felt fi nee his firrt ta- iling of the fweetnelleof Chrirt $ that is , that notwithstanding all the affliction sand per fecutions he had futfered for Chrifh, fi nee fir ft hebelceuedinhim,yethee was no changeling, but continued (rill the fame man in his account of Chrift. Fourth- ly, whereas before he had faid onely for Chrift , now hee inter- preted, for the excellence of the knowledge §f Chrift ; thereby to note, both that without the knowledge of drill, there is no Chrift gotten (as hath becne before (hewed) and alfo that the know ledge of Chrift is the moft excellent knowledge of all o- Ephtf. 3 . i$. ther : andpafjlng all other knowltdg*. Fiftly , hee doth not onely name Chrift as before, but he fateth him alfo foorth with the title of Lord, and of his Lord : to note that hee did not onely fo
highly
c/Gods word* C h a p. 1 1. 407
highly account of ChrHr, as he was his vSauiour, but alio as hee was his Lord, and as hee owed allegeance and feruicc unto him. Sixthly for the word lojfe, before vied, he faith now <ta*£ : vfing a word thatlignifieth that *««£ that is in the inwards of beads: thefmelland fauour whereof is folothfome, that wee flop our no'.cs againit ic : thereby alio noting, that all orhcr things what- foeuer,wcrein moft vile and bale reckoning withhiminrefpecl: ofCnrith Lallof. all,heinferteth another word,namely,:owin Chrilt: to intimate thereby, thatwhofoeuer haue Chrilt, arc great winners, though they haue loft all the world beiides. The like might be faydofdiuers other places.
For placctOi oppofirifla»£<if WW' ntt forth* meat that perijheth, hit for the meat rvhicb endureth vnto euerlafting life. The word of loh**,17' oppolition, but, noteth that a man cannot (o labour for the meat that perilheth, as Chrift forbiddeth it, & for the meat that endureth to euerlafting life together. The like is to bee fay d of the like note of oppolition, betwixt laying vp of treafure in earth and in he men : and of the very lame note, betwixt being drunken i"r V#* with vnne, and being filed with the holy Ghoft. For thereby we are taught, that n e cannot lay vp treafuresfor our fe lues in heauen and in earth together: becaufe our vSauiour prefently telleth vs, that Matth. £.14. No m.\n can ferue two matters : No man can ferue Gcd and riches : Neither can any man be drunken with wine, and yet be plenti- fully endued with the holy Ghofr. So in the verfenext before, the fame note but, betwixt not being vnwife, but vnderstandtng •what the wi'.lofthe Lord is, noteth all to be vnwife that know not what the fay d will of the Lord is. So the Prophet D4**WhauingPkW8.j.f.i commended the Lord, to be a father of the fat her lejfe, a fudge of the iridorves, to fit the folitary in families, and to bring out thofe that ^re bound in chaines, but to make the rebellion 1 9 dwell tna dry land, by this oppolirion noteth that in the former w ords,he had not meant all farhcrleffe, andwidowes, and folitary perfons, neither all bound in chaines, but fuch cfpecially as were obedi- ent, loyall and dutifullfubiecls. The like might be iaydof di- uers other the iikeoppolitions.
For change of number, that double place of comparifon, be- twixt a prudent man fore feeing the en til, and hiding htmfelfe.and the Tro.i 13.27. fimplc going on and bei*% pumfhed, (hall bee fu fficient. For of the 1 1:
former Salomon fpcaketh inthefingular number, to note that fuch a prudent man eoeth aIone,is a man alone,a man by him-
D d 4 fclfc,
4~o 8 C h a p. I a . DAUids meditation
felfe, a man that hath (almofr)nofellowes, no companions : but of other heefpcaketh in the plurall number, to notefuch fimpleandfoolifh ones to bee many, to fwarme, and to goe (as it were) by troopes, by multitudes.
The change of perfons is fo common in the Scripture, that I needenot to note any one place. Euery ehapter almoft hath many.
For order,let that be remembred that before hath been noted out of the nineteenth Pfalme, from the place of the commen- dation of the word by comparifon with golde and with hony, after all the other commendations thereof from diuers attri- butes and effects. For thereby was noted that becaufe of all the former attributes and effecls of the word,therforetheword|was better then gol d, and fvveetcr then hony: and alfo that to them onelyitwas fo precious and fofweer, that had felt the power thereof iti their conuerfion or reftoring thereby : in their be- ing made wife thereby: in the reioycing of their hearts : in the enlightning of their eyes. So, that fometimes in the Prophets exhortations to prayer are fet after exhortations to repentance, Hofea 14.1. ancj 0ften jn the Epiftles of the* Apoflles after exhortations to all Rom.i <.20. other piety, may it not helpe our meditation with this good ob- Ephef.*.i8. feruation, and profitable inftrudtion,that we mu(t repent of our Coloflr.4.i. finnes,and turne vnto God, performing all duties of piety 1 Thff " I7# an<^ cnar*ty» *r cuer wee will PraX effectually and acceptably in Heb.13.18. *n tne fight of God r the fame may bee fayd of other the like Iani.5.13.14. places.
For manner of fpeech, that interrogatiue propounding of things is more figniticanr, emphaticall and forcible then bare affirmatiuc fpeeches, wee haue heard by the former part of this verfe, Oh how low I thy L*w ? So before,this queftion, Whcrwith Pral.119.9. fall ayoun^man cleanfe hi* way ? teachzth young men, nottobce fecure touching their waies, but betimes to enter into confuta- tion with their owne hearts, yea, with God himfelfe, how they may at the firft clcanfe the fame. The eighth to the Romans(as well as the former chapters) is full offuch interrogatiue fenten- Ces. fVhat foall wee then fay to thefe things ? If God bee with vs, wha cah be (or \ha\lbce)Afawftvs : and fo to the end of the chapter: and none of them idle,but all of great importancc,of very great vfe. The Pfalmes and other Prophets, and all the other Scrip- tures are full of the like. Now touching this obfer-
uadoo
of Cods wwd. Chap. 12. 409
uation of words, phrafcs, change or intcrpofition of words, &c. A ncctfrary this caution is very necclfary, that we do not foinfjfhherupon caution, ( that is vpon words) that we doe neglect the principall fcope of thcplaccj the principal! matter contained in the place, w heron we moft employ our meditation. So we may bee more verball then fubflantiall : n ,ore wordy then worthy interpreters of the word. This were as if afaulconcr (liould purfue flics, or fmall birds, and neuerlooke after the partrich orpheafant. If a man vpon mention of a bay tree, or a palmetree, or a cedar tree, mould (land altogether vpon (hewing the nature , properties or commodities of fuch trees : and fhould not touch, or but lightly touch the mainc matter of fuch Scriptures, as in w hich fuch irees are mentioned: or if he ihould doe the like vpon men- tion of a lyon, or a leopard, oradogge, orafheepc, orawolfc in any place, parting by the principall doctrine of fuch places, he mighr perhaps plcafeand delightthe cares of men : butcer- tainely, he (liould not fpeake fo profitably and comfortablyto their hearts, as their necedities doe require. Wee mnftnotla-r . bourtopleafemen, buttopleafeGodbyfpeaking things vnto men, that become found doctrine : and by teaching them the T good and the right way : whereby they may bee made wife ,Sam u 2- vntofaluation, and fed and euery way furthered towards cter- z.Timj.iy.5 nail life.
Neithermuft men feede their humours by feeking after vn- profitable things, but they mud labourer bread (the bread of Ifai.fj.j. X\i€)*ndeat that rrhicb U goodjh&t their Joules may /we. And there- fore they that defire this bread, & thefe good things, drafting vanities, and idle and vnprofitable difcourfes, muft not bee ac- counted humorous and phantafticall pcrfons, fuch as would haue they cannot tell what: but they are rather fo to be accoun- ted , that haue itching eares after noueltus an<Tcielighti oncly infineknackes, and in the enticing words of mans wifdome, fuch as neuer touch their fores, but nouridi them in their fmnes. Such were many in the times of the Prophets, that would haue them fpcake plealing things, and fow pillowes vnder their arm- holes :and fuch are many in thefe daies.
Touching other directions before giucn, the fame might bee illuftrated (if time ferued) by many inftances. But the inter- pretation before madeoflome vScriptures, according to the faid directions may giue Jight for interpretation of other the
like
4io C h a p . 1 2. Daniels meditation
like,namely, the former interpretation of Eccle. i z. 1 3. Oft heft
things my fan be thou tdmoni/hediSo of Marc, y.li.fiom withmyout
of the heart proccede emU thoughts, or rather cuill reafonings, &c.
So ofPhiiip. i.y.This pray, &c.
C Butto returneto our directions for fpeciall helpe of Mini-
Thcintefprc- iters in the meditation of particular Scriptutes, In the next place
udon of o- jec vs learne norto tru(t to our ovvne felues, to our o vvne wits, to
thcr C3rne ourownecapacujCc t0 our ovvne judgements therein,as that we
mennottobc , r .r ,r j • -. 1 • • ■ • ■
defpifed. deipiie, and contemne,and reiect the opinions,the mdgements and the interpretations of other learned, godly and found Di- uines : fuch efpeeially as haueapprooued themfelues faithfull rothc Churches of God. For we ourfelues, haue wee neuerfb great knowledge of the tongues, bee we neuerfb learned in the arts, in philofophie,in hiftories,&c. neuer fo skilfull in the texts of Scripture, for like words and phraics, neuer fo carcfull to in- terpret the place in queftion, both according to the analogie of faith, and alfo with due obferuatien of the (cope, drift andcir- cumftances of the fay d place,yet we may be mi I taken in the ap- plication of the forefayd rules, and other may bee of greater knowledge in all the former things then our felues.
Now touching the interpretationjnotwithftanding,ofvScrip- ture by other Diuines, a double caution is necellary. Firft, that we do not fo (triclly & precifely tie our felues to the judgement & interpretation of other be they few or many,and neuer fo ex- cellent and worthy men in all the former rcfpccls, aswethinke it altogether vnlawfull to ditfent from them. For why fNo man now is exempt from crrour in interpretation of the w ord, either priuatelyorpublikely. The Prophets and Apoflles indeed had that priuiledge,becaufe they were to lay the foundation of the Church. And therefore the Church is faydoee built vponthc foundation of the Afofllcs and Prof has (nctofthcirperfons, but
Ephef.x. 20. of their doctrine) Chrifi htmfelfe being the chrefe corner ftone, for coupling and keeping together the whole building. But this foundation being lay d, no other may challengethe likeprero- gatiue to himfelfe, neither may anygiueittoany. Thcfccond caution is, that we do notrafhly and vnaduifedly, without good ground and great reaion, dillentand goe from the Judgement of other, efpeeially from the common judgement of many, moft efpeeially ofiuchas we know, and all men doc generally holdc for learned, found and faithfull interpreters of the word.
For
ofGodstverd* Chap. 12. 411
For certaincly, heere oftentimes men doe erre on both iides.
Some doe /ooblige, and (as ir were) wed themiclues to the interpretation of fome men, that by no meaner they will at any time or in any thing, fwarue one inch,or an haires bredth from the fame : but they cleaue therunto> and do fo (lirFeJy maintaine the fame, as if they had fv\orne fealty to fuch men. Ohhefc * they are worft of all, that doe mod adhere to olde Friers,and to mouldy Schoole-rnen, preferring their dirty and pudly inter- pretations, and their grolfe and corrupt alicgoricall fenfes of the Scripture, aboue the judgement of the learned and found wri- ters of thefe times : asof C*/w'», Bez,*, Piter (Jlfartjr, Eticer, Bnflir.gcr^ OecoUmfaduu% MeUnElhon-y MufctilHs^ZfinthiiUi and other the like. Becaufe thefe moil: worthy and glorious lights of this age, do differ in fome things from them, therefore they alfo will not (asneereas pofliblythey can) agree in anything withthem. Ifthey can finde any darting hole from their inter- pretations? they quickelyefpie the fame? and (as a wall-eyed horfe) flyc out : yea alfo take occafion thcrby, to difgrace them, and to fpcake contumelioufly of them. Oh how little do thefe confiderwhat a great wound they giuetothc wholeiinccredo- clnn of the Gofpel profetled by vs,by fuch difgracefulfpccches againft the maine pillers thereof in thefe times, making many to doubt of the doctrine itfelfe, fo vpheld by fuch pillers, and profcifed by vs I But 1 will touch this fore no deeper.
Some other are fo wife in their o n nc conceit,and doe thinke themfelucs fo learned, fo acute, fo iudicious, that they contemn theopinion, the interpretation, the iudgement of all other, and will onely interpret Scripture according to their owne conceit, preferring their owne interpretations before all other, and loo- king that, all other fliould fubied themfelucs thereunto : yea, taking it very hainou(ly,ifany (hall diirentthcrefrom.-efpecially if any fhalloppofe and oppugne it. Such men may Ip cake of that humility whereof before we heard, but indcede they arc farre from it. There can be no greater argument of pride and arrogancy, then for a man bafely to conceiuc and thinke of o- ther.
B uttoreturne, and to leauc fuch to the Lord, to whom they (rand or fall, inndcedcany w ill profitably employ their time in the meditation and itudy of the word, they nw not fcorne- fully reiecf, the interpretatioas of other learned and iudicious
Dimnes^
412 Chap. 12. T>md$ meiimm
Diuines, but reuerently efteeme them.
Efpecially the younger men are, the more mud they regard
the words, and writings, and the iudgernent of other. Elihn did
lob 3 1.4. not onely wait (after the friends oilob had fpoken) till lob him*
felfe had fpoken, but when heebeginneth tofpeake, how mo-
Vc:C.6.f. * deftly, how reuerently doth he fpeake 1 1 amjomgifcth he)a»d
yee are very olde : wherefore I was afraid, and durfi not flew j oh my
opinion. Ifayd, daiet (ball fpeake, and mult it nde of yeeres /hall teach
wifdome. But alas, hardly in thefe daies is fuch modefty and re-
uerence to bee found in the younger fort towardsithe Elder,
They are (for a great part)fo fane from fuch refpeft of their an> *
ctents, that rather they thinke them to bee but doating fefekfc
Therefore alfo they are fo farre from feare to fpeake,and from
not daring to (hew their opinion, that they w'lland mufthauc
all the fpeech, and therefore they fay cleane contrary to E/tbu,
Let dayes hold their peace , and let multitude of yeeres learne rvi(dom:*
cuen of vs young ones,that were not borne long after they were
Preachers of the word.
Now although young men are fo to regard the iudgernent of fuch ancients, as before I fpake of, yet ht me not herein bee fo taken, but that vpon good rcafon and found ground,according to the rules before laydfoorth, I hold they may d rTer and dif- fent, eucn the youngeft from the moll ancient. For the fpirit of Godisnottied toage orperfons. If men obferue thefe rules, and with them ioync earned and humble prayers to God, they ncede not doubt but thattheLord will reueale his fecretsvnto them,fo farre as fhall bee necetfary for their faluation, and that they fhall grow in the faid vndcrftandingof the Lords myiteries from day to day, to their ownegood and to the comfort of o- thcr.
Aboueall (touching the former rules) Let men labour efpe- cially to beskilfull in the texts, in the words, in the phrafes and in the fentence. of the Scripture it (elfe, according to the lift di- rection before. For certaincly, one like word, phrafc andfen- tencc will bring great light to another. It is not poflible for any man to bee a good interpreter of the word, that is not a good Text man. Hcihat ij skilful! in other texts orthe Scripture, fhall the more ca(i!y findc the fcope,and attaine to the meaning of that Scripture, the vvhich efpccially hee dcfireth to vnder-
ftand.
And
ofG*d$wrd* Chap, ij, 413
And thus according to the former directions, by the illu- mination of Gods fpirit to vndcrftandthe true meaning of the word, is the beginning and cheefe foundation of godlinefTc : without which there is either no true godlincire, or but weakc godlineife.
Thus much of this firft branch of this fecond part of this verfe, vfc,of DaMtds meditation of the word thus propounded.
Chap. XIII.
Of the circHmfldnce of time for drnplificdtion of D dwelt former meditdtion of the word,
IT remaineth now to fpeake of the fecond branch of this fc- The time thit cond part of this verfe : namely, the amplification thereof by Da"1(l "^w the circumftance of time in this word conunnallj, oxenerj daj3Qx "" ^ on l c dli the day.
This circumftance of time fheweth thelargenes of his medi- tation : viz, that it was without end, without ceafing.
As the firft word of this vei fe flieweth the manner of his louc to haue bcene fuch that hce could not exprelfe the fame, fo this laft word of the verfe (hew eth his meditation of the word to haue beene anfwerable to the faid manner of his loue thereof.
Touching the meaning of this circumftance of time > conti- nttafij, or all the Aaj &c. we haue partly heard before in fpeaking of the feuerall words : and then w ee ihewed the fame to be vn- derftoodasthe Apoftles like words for frayirto continudUy : viz, not to the prejudice or hinderance of vs in the performance of any other dutie, butratherasafurtherer of vs to euery other dutie: as being that whereby wee are to beprouokedtothe fame, and directed therein: and therefore alfo to be more ne- ceiTarie continually than the faid dutie of prayer.
Now although we neede not to fpeake much more than we haue already fpoken of the meaning or this circumftance of time, yet for our better direction touching the fame, and that wee may not be miftaken therein, let vs vnderftand that there is a double or twofold meditation of the w crd. The one fole, A double m and by it felfe, and of it (die alone. The other to bcioyned dnauonoftl with other things i yea, with allo-r thoughts, with all our af- w0***-
feftions,
4* 4 Chap. 13. Dauids meditMtt*
fe&ions, with all our words, with all our actions whatfoeucr, as hereafter we (hall heare more at large. By the former I meane afct ftudie,when as we fequefter,and withdraw our felues from all other builnelles and affaires whatfoeuer,and apply our felues wholy and altogether, by reading of the word it felfe, and of mens works vpon the word , and by other meanes before men- tioned , to vnderdand , and more and more to know the true and found meaning of the word, for the further good of our felues, and of other, according to our calling tequiring vsfo to do. Of this the Prophet here fpeaketh nor, when he faith, that the word was his meditation all the day. Neither doth this kinde of meditation of the word belong vnto all men at all times; yea, it is inpofliblethat any man fhould alwaiesfo meditate of the word: yea, it is not lawfull foreuery man, or for any man fo to meditate. For then nothing elfefhould be done5 nothing elfecouldbedone. Itis the latter therefore that here the Pro- phet rneaneth , and whereof wee are now to fpeake fomwhat more largely,than before we haue done. The do&rin* ^*ne do&rine then here commended vnto vs is , that what of this or- was performed by David , islikewife to be performed by all cumlbncc of other fearing God. And therefore, as hjhua is commanded time. tDUS t0 meditate on the Aw day and night ; fo all Ifrael is likewife
Iofh: 1.8. commanded to h*ne the law in their heart, and within their fouley Dcut: 6. 6, j. and to teach the fame to their childr en y andto talks thereof aboat all 2nd 1 1 . 18. their b»Jine(fes, and in what place foeucr they Jbould be, andto btnde the words thereof as afigne vpon their hands , and *i frontlet s be- tweene their eyes, and to write them vpon the pofls and gates of their hoit[es &c. What doe all thefe words meane , but that all, and euery one of the people of God, fhould continually haue the word in their minde,and therefore fhould vfeall meanes fo to be put in minde thereof. Pful. i.i. So in the firit Pfalme , the Prophet doth not only defcribc
the blejfed man by hi; auoyding all focietic and fellowfhip with the perfons and with the works ofthevngodly, of Tinners, and of the fcorncful!, but alfo by his delighting in the law of God, ani meditating therein day and night. Other argu- j}eflcjcs the former te(rimonic< of fcripture,thefamedo<5trine neceffineof C °^ tnc ncccflitic of continuall meditation of the word by all comiivnlrrc- forts, eucn by men and women, by yongand o!d,by great and ditation of fmall, by bafcand honorable, by vnlearnedand learned &c,
the word. js
if Gods ward. Chap.jj, 41 y
is further cuident by diuers other reaibns agreable to the fcrip- tures.
Firftitismanifcftby the nature of the word it feife 5 Imeane 1
by the infinite and bottomles depth thereof. For certainely the The bottotv- word of God is fo deepeand profound, that euen in this refpeft , JcPth °^
tii_ 11 uu- ol the word.
as well as in other, wee may v\ ell cry out with this our Prophet p£j. llgAl9 afterward, Thy teflimonits are winder full.
That which the Apoftle cryeth our from particular confide- ration of the myfterie of Gods mercy in electing the Ifraelites, and yet rejecting many of them, and of hauing for all that a remnant of grace among them to be called <3cc 5 the fame may euery* man cry out generally of the myfteries of God compre- hended in his word, O the depth of the riches y both ef thewifdome Rom. XI.?, And knowledge of God 1 how vnfe arch able are his iudgments, and his wayes pafi finding out : Doth not our Prophet alfo elfe- where fay, Thy mercy 6 Lord it in the heauens (or as fome other read, reachetb vnto the heauens) and thy fait hfulnes vnto the clouds « thy pfal: $6.^6. righteoufnes is likj the great mountatnes : thy iudgments are a great deepef May no: the fame be fpoken of the word? Where but in the word (liall we come to the knowledge of that mercy and faithfulncs of God ? where, fo as in the word (hall we finde that righteoufnes and thofe iudgments of God ?
Yea, is not the Gofpell, both touching the matter thereof generally, and alfo touching the calling of the Gentiles particu- lar^ often-times called by the name of 4 myfterie: yea, 4 iwi- fterie kept fecret fince the world began^andnot informer ages fo ope- £p^cf ,# - ned at it is now reuealedvnto the Apojlles and Prophets by the Spirit? Yea, is it not yet fuch a myfterie as is alfo called / he vnfe arch able Ver£ %. riches of Chrtfl t Yea, euen fuch a myfterie,as that thereby now preached in the Church is made k*owne the manifold rr ij dome of God? not to men alone , but alfo to principalities and powers in the Verf. i r. heauenly places? Yea, finally, fuch a myfterie, as the thingv whereof the Angels (beforecalled principalities and powers) i.Pcc.i.n. do fttll mod earneftly delire to looke into ? Is there no: then much more neccflitie that all men ( whom efpeci ally, and moll properly it doth concerne ) (hould much more defire to iookc thereinto, and that therefore they fhould continually imploy themfelues in the meditation thereof?
Verily, the word of God is like a Well, that will Better be drawne dry : yea , not onely to a Well that i continually fed
h
4*6 Chap,1}« Dauids mcdiutlen
with frefh fprings ( for fuch a Well may for a time, bedrawnc dry, though prefently it will be fupplyed againe with new wa- ter ) not only ( I fay ) is the word like to fuch a Well, but alfo to a Well, that we may fuppofe whatfoeuer water is taken ther- out, to be ilill full , as hauing (till as much as at the rlrft it had : yea , the very fame alfo that at the firft it had, and that hath beene drawne out of it.
As in handling the former part of this verfe I (hewed you,that all may feed of the meat, 8c drinke of the drinke that is contey- ned in the word , and yet ftilllcaueasmuch, yea the fame for other 5 fo all may draw out of the word the water cf life in great abundance, and yet leauc as great (lore for an other,as himfelfe hath drawne out for himfelfe. Yea certainly, uhatfoeuer any man hath at any time drawne out of the word for himfelfe, yet he Icaueth the very fame £1111 in the word for an other. May we not then well cry out , O the depth of the veijdome and knowledge efGod f And may we not well thinke the word in that refpect to be worthy of our continuall meditation ?
If the mod acutely witted and learned man that euer had li- ued fince the Apoftles time, (hould haue liued not only as long as Metbn[hcUhs but alfo euer finccthe writing of the laft booke of fcripture till this time, and (hould haue imployed all the faid time in the meditation and fludie of the word of God, hauing alwaics to the laft houre had his wits as frefh as at theflift, yet could not he haue founded to the bottom thereof.
At this day, let the wittieftandlearnedeilmaninalikindc of learning whatfoeuer, take but fome one part , euen but one verfe of the fcripture to be the fubiecl of his ftudic and medi- tation for many weeks together, yet when hee hath meditated and fludied till hee be weary, and gathered all his obfer uations together, an other not (perhaps) of fo great learning as he,may take the fame fcripture in hand , and may (perhaps) in much leire time then the othcr,find that therein, that the other by all his ftudie before,did neuer fo much as fee. The like may a third man do after the two former, and a fourth after all the three: and fo many more,one after an other. Who then can deny the word to be like to a mountaine that reacheth to the clouds: and to a depth whereof there is no bottom ? Therefore who alfo can denic the word to be well worthy of continuall medita- tion I
To
cf Gods word. Chap. 15. 417
To leauc this argument taken from the bottomles depth of 2. ^r* the word, as efpecially indeed belonging to the fole meditation Bueiy mans of the word a little before mentioned} as alfo to the meditation ncc^ o: co*- of the letter of the word fpokenofatmy firft entrance into this j11™? *" Vatnds meditation, let vs in the next place confidcr the neede that euery man hath of the daily and continuall meditation of the word, not herein for all that neglecting the nature of the word, fit to fupply the faid need of euery man.
Touching this therefore fince the fall of Adam, there neucr was any mccre man, either fo inlightned with fauing know- ledge, but that he was ignorant of iome things, or foianctified by the fpirit , but that hee had the remnants of (mne in him, whereof he had neede to be waflied, elenfed, and purged.
Taut himfelfe, amanrapt vp into the third heauens, euen i.Cor.ii.i,js into Paradife , and there hauing had reuelaiions of fuch deepe 4.
my(feries,as couldnot by thetongueofmanbevttered, fpea- keth not in the third perfon of other only, but in the fii ft perfon putting himfelfeinto the number of them of whom he fpeaketh, and fanh, we knew t*i part 5 and againeprefently after , Nowwt 1. Cor: 13 j. fee through aglaffe darkly, hut then face to face : norv I know in part , vcrf. 12. bat then I Jhall know euen xs I am knorvne. By the v^ ord nomx hee meaneth all the time of this prefent life, and by the word then, he meaneth in the life to come,and kingdom of heauen, As he fpeaketh thus of the imperfection of his knowledge, (o how doth he complaine of his great imperfection touching fanctifi- cation ? We know ( faith he ) that the law is fpirit u all : bat I anu R carnally fold vnder ftnne. Hee faith not in the time pall ( as fp ca- king of himfelfe before his regeneration) / haue beene carnall : but in the timeprefent (as (hewing v\hat (hi] he remained in part) I am cam fill, prefently after, hee addeth as a confequence, and yet for confirmation of the former, For that which I do, I vcrf. 15. allow not : for what J would (viz: as regenerate) that I do not • and what I hatey that do /. and againe, / h*ow that in me , that U , m vcrf. 1 8. my ftefi (hy flefb meaning his corrupt part) dwellcth no good thing &c : and againe , The good that I would 1 doe not : but the tmili v'f£ *?• which I would not, that 1 do. All the rc(r of the fame chapter is to the fame effect: nothing elfe (almoft) but an heauy com- plaint of the combat betwixt his flefh and the fpirit: betvsixt corruption and grace : yea, of the prcuailing fometimc of the
E e flclli
4x8 Chap. 13. Dauids mediution
fledi and corruption in him againft the fpirit , againft grace. If p4«/aclui0v\ledgedhi> knowledge to be but in part : Jrheefo comp'ainedof fleftiand corruption remaining, yea alfo pre- uailing, who now can fay he v\ anreth not knowledge ? who can fay his fan edification is per fed-? In this refpecl therefore for in- creafeof our knowledge/orhelpeand farrherance of grace and fanilificarion,haue weenorneedeof da<ly and continual! mc- ditarion of the word ? For haue wee not before heard rhit wee muft euery one abound more and more in knowledge? Haue wc not heard the like ror increasing more and more in holinelfc: and for abounding in the wot kes of the Lord, and being filled with thermites of righreoufn^ile ? Finally haue wee not heard likewife, that both thefearenorto be had but by the word, and by the meditation thereof?
Moreouer , all the other effects, whereby before wee heard the word to bee commended, both in the nineteenth Pfalme, and c\(o elfe where, are but in part wrought in vs here in this life. Is there not therefore greatneedefor euery man with- out exception to bee con r in u ally exerdfed in the meditation of the wo d?
Who l(o, man or woman, young or old 6ec. is not continu- ally in danger of committing euill : alone afwellasin compa- nie:inthedarkeafwcllas in the light .-in the night , afwcllasin theday time? Doth not Satan in all places continually com- pare the earth, and go abour likca roaring Lyon (eeking whom rodeuoure? Are nor the world, and the men of the world , and the things in the world , of the fame nature, of theiame force, of the fame efficacie now that euer they were to bewitch men with euill, to intice, allure, and perfwade men vnro euill ? Is not the heart of man as bad in this age, as euer it was in any former age? Gemrf 7. Is net euery iminnAtion o{ the thoughts of his heart as euill continu* ally now,as in the beginning /Do nor thelufts of the flefh as ftrong- ly now fight againft the ibule as euer they did I doe they not as earncftiy, as violently? as forcibly, prouoke men to wickedne*, as euer they did in any former time of the world ? The/e things cannot be denied; yea, the age wherein wee hue being thelaft nge of the world, 1 he Dcu ill ragcth the more to drawe men from the faith. The world it fclfe, and the men of the world ftorme the more3 and the more oppofc themfelues to the faluationof
rnankinde.
*.£cli.i I.
cfGodsworL Chap, i g. ^ip
imnkinde. All the lulls of the flcfli being togerhcr with the world in pay to the deu ill, and being his louldierss and hired fcruants for the betraying of men into his hand /eeing the fame to draw e low, and the day wherein they are to doe their Lords w orke to grow towards an end, and the night it iclfe i o approch wherein they cannot v\orke any longer, and wherein [hey (hall beopprelled with darkeneife, which lliall bring paines furable to their former worke and feruice, the luffs ( I lay ) of the fleili feeing thefe thing, as alfo not being ignorant ( \i I may fofpeak) of the drawing nigh of the day of the Lord himfelfe (a doicfull, and a direfull day to them and to their Matter* ) doe fo much the more beftirre their (lumps and put foorth all their (Irength for the deliueringofmenvp into his hands v\hofc Penlioners they are, and vnder who:e banner they doe fight. Who then can denic the neceilitie, and the great neceflkie of the conrinu - all meditation of the word I
Bcfides ail theformercontip.ua!! tentations and prouocari- ons vnto euill, without vs, and within vs, ho a- many continual! difcocragementshaue wee from all things that are good? yea, fometimes by them, that fliould molt of all encourage vs there- unto? As Z>//ov\ne daughters prouoked himtodrunkenneffe Gene. 15.31. andince(t,fodidnot/&^ owne wife difcourage him from rc^°b-*.*. teyninghjs integritie towards God , the hand of Gcd lying (b heauilievponhim^
Did not the ApolMc Peter prefumptuoufly dilfawdeand dif- courage our Sauiourhimfeife for going to Ieruia!em,tofuffer, ^J"11'1' ,^«2l« and to worke the w orke of our redemption ? yea, did not lames ' ' * 2
and /0/wioyne with /V^Hn the very like counicll I For whit clfc did their wordes vntohim in his transfiguration vpon the mount import, Lord it U good for vs to be here : Let vs build three Math, 17.4. Tabernacles &c. what alas had become of them, and of all man- Marc. 9. j, kinde belldes, if our Sauiourhad followed their counfell ? yea, did not all the difciplea doe the like afterward when our Sauiour fpakcof his going into /« ^*againe in behalfeof Lazarus. Willioh. x 1 .7.,*. the Deuill in theie daies be afraid to raifc vp the like friends,and to fugged the like counfell vnto them forth cir friends ? oh how many friends didin the like manncf difecjrage their friends from (landing to the truth in thedaiesof Queene Mary ? And are there not fome in thefe daies that giue 6c take the like coun-
Ec 1 fell,
t^
4*0 Chap. 13. Dauids meditation
fell, and difcouragement, preferring peace, riches, pleafures credite, and honour in rhe world before a good confeience, and a godly life I Oh how happy a thing were ic, if this world had not many the like Counfellers, the like Difcouragcrs ? yca,is not euery mans heart apt inough , and too apt to apprehend fuch counfell, andtotakefuch difcouragements for good counfell? verily euery heart of man is peruerfeand vn to ward to any thing that is good. Jsitnot therefore more then manifeft, that the continual! meditation of the word is necelfarie for all men ? wc cannot alwaiesheare the word : wee cannot alwaies read the word : yea, fome that doe truely belceue and feare God, cannot read at all, wc cannot alwaies conferre of the word : wee cannot alwaies haue the Sacraments. But wee may alwaies meditateof the word : afw ell alone, as in company : afwell in the night as in the day : afwell vpon our beds,as clfew here: & therfore we mud alwaies fo do, afwell as we mull alwaies abftainefrom euill and doe good : and edi fie our fel ues in our mod holy faith, andprtj Iidc io. Sec. Iw &* ^°h Gheft, imdkeefi onrfelues in the lone ofCjod^ and lookefor ibemet cie ofenr Lord lefm Chnft to eternatl life. For the word of God is the word of this life, and our chiefe outward euidence of ourfaluation ;yca, our inward alfo, as it is written in our hearts by thefpiritofGod : yea, that alio whereby our laid inward c- uidence muft be maintained, and daily increafed.
Neither is the meditation of the word alwaies neceffaric only the better to reftraine vs from euill, and to prouokc, whet, and quicken vs to that that is good , but alfo to direft vs in that that is good. For without the word, as wee know not what is euill, what is good : fo alfo, when by the word wee know what is euill, 2nd what is good : and therefore doe refraine the one , and ap- ply our (clues to the other, we know not in what manner to doe any thing that is good, without continuall direction of the vn ord. It is the word that rnufl teach vs as well how to do good, as what is good, what is not. Neither , can wee any longer doc that that is good, in that manner that the fame is to bee done, then wee keepe our eye ( the eye of our minde) vpon the *rord. As the learner, to w rite,or any Lawyers Clarke,that ingrolfeth any thing before written by his M afters, can no longer write ac- cording to his copie,and as he ought to write, tbcnhelooketh vpon his copy :and a* the Archer or Gunner(efpecially he that
jfhootetb
of Gods word. C ha p. i 3. 4*
fhooteth at anyfoutej or other creature which hee would kill) cannot pofliblyfliootc right; but mull fnootc cither fliorr,or oucr, or v. ide, exceptall the wh'Jehc is drawing of his bov\ c, or leuelling v% i:h his pecce he keepe his eje Hedfaft vpon the mark thereat he fhootcth .-euen foeuery one that will doe any thing that good is, mud not onelylookc vpon the word at thefirft beginning thcrof: but all the v.hilealfo he is doing thereof, he muft keepe the eye of his minde vpon the ^ord : euen vpon that v. ord that ferueth for his direction in that good '/.orke the hichheisdoing. Thewordmuftbcehiscopie, itmuftbehis marke v. hereby hcemuft doe cuery thing. If heeturnehiseye neuer (o lirrle afide^he will prefentiy crre in the mancr of doing that that he doth : and fo he will cleane marre the v, bole fafhion thereof.
The fame may be faid for our conftancie and perfeuerance and abounding in doing of good) becaufeAithouttheviord we cannot pcrfcuere; much leife abound more and more in doing of good. Whatfoeuer meafureoffanclincation isbegunneina- ny,the fame in refpecr of the great corruption of nature remai- ning lull in the beft, being ( as ha:h becne (hewed ) but as a few coles or little fire vnder a great hcape of grcene wood, isnoo- therwileto be further kindled and increafed in vs then by the i.The^.j.i^ v. ord : and therefore not to quench the fpiritj and not to defpifc » *
prophecyingare ioyned together.
All this is alfoto be applied to cuery feaera!! (late and condi- tion of life. I meanetoprofperitieand to aduerfr.ie , of *hat kindefoeuer either of both bee. In profperirie, meditation of the n o:d is a!-.', aics necetfarie for thefober and rig ng there-
of to Gods glorie, and to the good, not onely of our felues;but alfo of other j Whetherour faid profpentie co: h of
body, or in v.it andwifedomcor minde, or in po-.\er and au- thorise, or in honor and credit, or in wealth and riches* or irra- ny other thing.
In any kinde of adueriitielikewife,continuall meditation of the word u necellarie, for patience, for comfor: the right
vfe thereof, that wee may be the bettcrtherebv. I: wee forget the •.-. ord neuer fo little, either in profperirie or in adu - c
cannot but prefentiy iwarue from that that .\e ought to do.
Moreouer the .'.ord mud be our continuall guide in all thofe
E e 3 actio.
4*2 Chap.ij. Dauids meditation
anions that concerns this prefent life, as alfo which wee call in- different. In our eating and drinking, deeping and waking, ri- ding and walking, fpeaking to our neighbour and holding our peace, wearing and not wearing apparell, making peace, and making warre, buying and felling,borrowing and lending,and
in al! other the like things, we mult haue refped to the word, 6c x Cor. ^.,i. a continuall eye vpon the word. Whether wee eate or drinke, or what foe uer wee doe^we mufi doe all to the glory of Cjod. How can wee doe any thing to Gods glory? w ithout conrinuall direction I Cor. 14: 40. °^ Gods word ilVee wttft do; all things decently andtn order : not onely in the publike allemblies of the Church,but alfo in ail our priuate carriage. Can wee any longer doe any thing decently and in order,thenthofe things that wee dee be directed by the Rom. 14. 13. word I All the former things mull bee done in faith. For what- focucr is not of faith isfinnc* Is there any other rule of faith, then die word or God I Or what can bee faid to bee of faith but that that is according to the word ? whatfoeuer is not according to the vvord,the fame is not of faith,euen in the things before men- Ephef. ?. i. tioned and the like. Wt r/iufl walkemloue , and all our things mufi 1 C01.16. 14. be done in lone : and we mulltake heede, that by grieumoour bro- Rom. 14. if. ther m any of the former things we be not iufily reproued for not wall^ ing in lone. There is no other rule of loue then of faith. For faith yoorheth by lone. This is my comma* dement that ye lone one an other, aiat. %. 6. <j~foy jj lone that we walks after hirs commandementt. He that loueth 1 Toh 6. an ot^er bath fulfilled the Law. For hue is the fulfilling oft he Law,
Rom. f 5. S. and a'lthc Law is fulfilled in one wordy euen in this , Thouftjalt loue Verf. 10. thy neighbour 4s thyfelfe ; So then the word is the rule of loue as Galat. j. 14. well as of faith 5 and loue mud alwaieshaue relation and refpeel vnto the word. If it come fliort of the word , or go beyond ir, or be not according vnto it, it is not true loue. From all thefe prarmifes I conclude that all men hauealwaies needeofmedita- tibnof the word : and therefore thateuery man muftmakethe word his continuall meditation. 3. M'rum. J La(j0f ajj } how is the former necefTitie of continuall medi- al! meditati- . tetion of the w ord manifelt by the fhortneife of time that moft on of the men, yea, all men haue hereto liue r yea, alfo by the vncertaine- wordnccefra-tieofcuery mans life I Molt men haue fpent mod part of their r>r 'h ft ^ y care' m van'tlc' m worldlinelfe^or in the ftudie ofother things, ncflcof our" neglecting the meditation of the word : yea,liuing in ignorance life. thereof, ,
cf Gods word. Chap.i^ 415
thereof, and in the finnes that proceedc from the fame. Yea, the longed life of man here is fo fhort, that it is in Scripture compared to grafTc, to the rlov\ er of the riclde , to fmoake, to a vapour, to a fpanne, and to diuers other things of the like (liort continuance. \
Allmenalfoarevncertaine how long they fliall liuc. The yongeit and lullielt that fejroay bee a dead man to'morrow-,yca, within an houre. The Ihorter and more vncertaine time any n: an hath to viewanycuidencc,ortoperufe any booke or wri- ting which may make for his fpeciall goodwill he not the more imploy himfelfe therein .pHauenotall men therefore, oneand other great caufe much more to imploy their time in the conti- nuall medication of the word ?
B ut hauing beene fo long in the former mattery and not ve- ry llio"t in this prefent point of the circumftance of time, of this meditation of the word 5 1 will therefore now the more ha- ftentoanend.
If any man Hiall thinkeit too tedious a thing fo continually to meditate of the v\ ord, ht him remember my former diftincli- onor fole meditation , and of meditation ioyned with other things, and that I fpeaking here of the latter , this objection is, calilyanfwered. Forthereis notcdioufneffe at all in meditati- on ot the word with other things, and by occafion of oner things. Let him further remember that that I faid for interpre- tation of the fubiccft of Pat/ids meditation at my firfr. entrance in- to this fecondp3rt of this verfe, namely, that by theword was not onely here meant the letter, but efpecially the matter of the word. What tedioufnelfe is there in meditating of the matter of theword as occafion by other thinges is offered in that be- haife ?
Againe let men but trie the cxercife it klrc^ and afterward let themfpeakc. For it is ignorance of the durie that maketh men fotothinke. If men will indeedeapply their hearts thereunto, and imploy their time therein, they lhall finde the continuall meditation of the word to be no moretediotis , then the conti- nuall obferuation thereof i^ ^rieuous to the man that is regene- rated and fanclified by the Spirit of God. What faith ourSa- uiour ? Mj yoak? is eafie, and my burthen is light. Doth not 2VlncH .11. $©. John fay , Thifisthe lone if Cjod , that tvee keepe his commande- 1 loh. 5.3.
Ec 4 vtentSy
4*4 C h a p . 1 3 .' Dauids mediutUn
wents,& his conunciements are not grecMtu f As itis touching the pra&ife of Gods commandcments to him that is entred there- into; fo and much more is ittouchingthc meditation of Gods word. What continuall pr aftife can there be without continu- al! meditation ?
Doe wee not likewifefee many tofpend their whole time in the(tudyoflaw,ofphy(icke, oftheMathematickes, and of o- therthelikelearning,andyetneuercomplaineofany wearines? why then (liould any obiccT: tedioufneife againft continuall ftu- dy and meditation of the word, thatinSnitelypalleth all other learning I
Finally, the variety of matter in the word, will take away all
tedioufnetfein the meditation thereof. Yea, the meditation of
one thing, will draw on theminde to the meditation of ano*
ther with all delight.
How to pre- For the better preuentingnotwithftandineoftheformetpre-
uent tediouu » ? i- r r i in 1 •
neflc in the tended tedioufnetfe, let no men dwell too Jong in any one me-
meditation of ditation, either of the workes, or of the word of God. For by
the word. fuch long dwelling vpon one thing, hee may both hinder him -
felfe from the meditation of other things , and alfo thereby
make the fame meditation, and all other the more tedious to
himfelfe.
Yea, touching the meditation of any one particular place of Scripture, byMinifter of the word, or by any other, let no man too much toilehimfelfe therein at one time. Ifheecan- not at one time by all his ftudie finde the meaning and depth of the fayd one place -, orofanyoncpointofdiuinity, according to his minde and defire, let him leaue it a whilet and proceeds to the meditation of other Scriptures, and of other points. At another time, by meditation of other Scriptures, or by fome other meanes,he may at the lad attaine to that that be- fore he defired : yea, euen then (perhaps) when hee doth little thinke thereupon. Ifhedoenot,let him be content withigno- norance thereof: and ihinkeit betterto beignorant offomeonc thingjthen to neglect the knowledge of many things(it may be) more neceilary then that one thing that hee is (o defirous to know. Let this ignorance alfo make him to long the more for that day, wherein his knowledge (hall be made perfect* Especially let Minifters of the word, beware of diuing dee- per
tfGodstverd. Chap. 13. 425
per into any one Scripture, and of fearching for other matter therin,then eucr the holy Ghoft that mfpircd the Scriptures in- tcnded.Let them not arTeeldemonftration 6c (hewing of great learning. Let them nor hale thing* (as it were by the hecles ob- fcurely) into one text, that arc plainc cV pcrfpicuousin another. Let the not be toofatouoin gathering one tiling vpon another, coafequcncc vpon confequence, as if all things vvcrccontained in one place. Common things, and often mentioned, may be the more lightly & briefly pait oucr.Let their meditations vpon anyplace be fuch,as their hearers may wcl percciue how the fame may begathcred. Let them be fuch as naturally and plainly offer themfelues inthe prcfenttext. Let them no: befuch, as either haue been handled a little before,or wherof in the fame chapter there is fitter occalion to fpeak aftcrward.Ifany one thing occur often, let it be the more brcefely touched, or at the leaft fo only handled, as the fcope of the prcfenttext requireth, and no fur- ther.
To make long difcourfc of faith, of loue, oftruth,of humili- ty, of patience, and of other the like poynts, fo often as there is any mention of them (at leaft by way only of confequence from other things) is oftentimes preiudiciall to proceeding in the Scriptures,& to the handling of other matters more profitable, cfpecially more naturally & plainly contained in the Scripture thatisprefently handled. Tofeemetofpeake much of a little, and to make many fermonsof afew words, may perhaps cauf£ the people the more to admire fuch a Preacher for his learning, then to blelfc God for the good they receiueby him. Such va- riety alfo of meditations vpon a (liortfentence,or vponapeece ofafentence, yea,fometimes vpon one word, may perhaps not bee tedious to him that deliuereth them : but tedious furc they are (and not vwthoutcaufc) tothchearers. Theword in- deed (as before I (hewed) is a bottomlelfc depth of hcauenly myfteries : and thcMinifters of the word are to labour the dcli- ucry of the whole counfell of God to their people, that fo w ith P*«/thcy may boldly call them to record, that they Are free from Aft 20.ztf.17 the blcod of all men: yet this mud be done in time,and with great refpedt to the capacity of the people, as hath in part becne he- fore (hewed.
Now touching the vfe of this point, of the continuall medi- tation
qt6 Chap.!}. Dattids meditation
The vfe of the tationof the word, I lhall not needeto bec much therein. That former do- that hath beene fayd before of other things, may feme alfo for aririe of the thjs. One! y in a word, know yee, that it is two-fold. Firft, for Son oT" reprehenfion : Secondly for inftrucrion. the word. It reprehenderh efpecially two forts of men, Papifh, and
Reprehenfion carelclfe Protectants. Papiftsjbecaufet-heyare fof'arrefromal- of Papifts. lowing the continuall meditation of the word to all men, that they will not ailowthe meditation thereof at any time to any that are not of their Cleargy : that is, to any of the common people : yea, they doe vtterly forbid the reading thereof in the vulgar tongue,in the tonguethey vnderftand. They allow them onelyto heare it, and that either barely reade in an vnknowen tongue, or preached onely by one of themfelues, thatwillin- terpret it no otherwife then he hath authoritie for his interpreta- tion from their Church, bee the faid interpretation right or wrong. No other interpretation will they allow to the hearing or to the meditation of any man that is not of their Clergie.
Neither may any man fo much as talke of their fayd interpre- tation in any diflikc thereof : B ut hauing fpoken of this poynt in mewing the neceflity of meditation of the word for know- In Chap. n. of kdgc> asalfoin handling the former part of this verfe, I fhall J3auids Louc. not neede to amplifie the fame any further in this place.
, f Asheereby Papiftsarereprooued,folikev\ife are many care-
of carnal" ^ *e^e an(* carnall Ptoteftants : in name Proteftants and Profef-
Proteitants. fours (perhaps) they would bee accounted of the Gofpeli, but
(alas)in truth they are no better then Atheifts : atleafr. neither
Papilfs nor Proteftantsmeithcr fifh nor flcfh,euc of no religion.
Some of thefe wil not imploy their meditation vpon any thing,
butgiue themfelues wholly to pleafures& voluptuous liuing,
eating,drinking,& playing,as if they knew that to morrow they
mould die; & that therfore they would in the meane time take
their fill of ail earthly pleafures. Other giue themfelues wholly
to the profits and honors of this world. The care of thefe things
doth wholly poiTe lie their whole heart and foule. They defire
nothing els.Theydelight in nothing els. They meditate on no-
Phil.Mf, thing els.They altogether ra/W(as the A poftle fpcaketh)<r^//7/y
things. Being not n fen againewitb Chrift, they are fo farre from
Coloff. l^^'fcg^inn thofe things which are alone .where Chrifl Iefa fttteth at the
riokthand of God, that thej wholly fet their affctttons (or minde) on
things
efGodsvord. Chap. ig. 427
thinfithat are on the earth, and not At all on things that are ahoke. They fo (tudy and meditate vpon riches and honours, and with themfeluescaftlomany w ayes how they may compalfe them, that their cares are dav\ bed vp agamlr all counfcl! for meditation of the word :yea, that they neither eat, nor drinkc, nor fleepe quietly : and fo (alas) poorc foolcs and fimple idiots, they ne- ucr fo much as think vpon the word : much lelle do they make it their meditation continually or all the day : yea, they cannot endure any man with patience,that (hall call vpon them for me- ditation of the word, onclyvpon the Lords day cs : yea, they can hardly brooke the hearing therof two hourcs vpon the fame daies, one in the forenoone, another in thcafternoone : but rather they thinkeeuery houreof the fame day a whole day: yea, euen whiles they are hearing of the word read or preached their w hole thoughts and meditations are vpon their riches or honor^how they may get and increafethem,or how they may hold and enioy them. Butopoore foolcs, when they haue all that the would haue,what hauethey butadipperieEele (as wc fay) by the taile * For hauc not riches and honors wings like to an Eagle, w hereto if they betake themfelues they fl:e away,and are ncuer more fcene ?
How many examples might be produced hereof, Haman, tsfdontfazel{y Ne(puchadnetz,iir)rBeijbAzJ^iriDariii4t Alexander the greats and many other fuch mighty Monarches of the world I Yea hath not the Great Turke himfelfe beene taken captiue, and led about in an y ron grate or cage, and fed like a dogge, and made a fpectacle of reproch to all the world? What good alfo haue riches, and honors oft-times done to the polfellors of them ? Yea rather, w hat hurt haue they not done? But it were infinite to profecute thefc things at large: and not ( perhaps ) much pertinent to this place. This therefore (liall fufficc to (hew the extreame madnelfe of them , that make riches and honors their whole and continuall lludie and me- ditation.
All thefe , or the mod of thefc, are fo farre from making the word their meditation all the d~y . that they blame , condemne> contemne, and fcorne all that do giue their mindes therevnto. They cannot be content to neglect the meditation of the v\ ord themfeluc^as thinking all their time little inough,and too little
for
4*8; C h a p . 1 3 I Bauds mediution
for other matters 5 but they difcourage all from it by odiou* and reprochfulltermes and names for fpending any time there- vpon. If they fee any ftudious of the word,and deiirous to be refolucd of any doubts concerning the fame, they arc ready to tell them that they trouble themfelues too much about iuch matters : that if they can fay the Ten Commandements , the Lords prayer, and the articles of faith, though they vnderftand nothing in them, that is inough for them; they neede not to trouble themfelues any farther.
The Taylor muft meddle withhisyard,andfheeres, and preffing yron $ the Shomaker with his laft and awle 5 the Car- penter with his axe and fquire ; the Mafon with his hod and trowell 5 the Hufbandrnan with his flaile, fpade^and mattock 5 and cuery other Trades-man with the things belonging to his trade : but the word of God and meditation thereof belongeth not vnto them^butonly to the Clergie, and to Schollcrs prepa- ring themfelues to the Clergie. B ut 6 popifh , 6 atheifticallj 6 wicked , 6 diuclilh fpeeches. What is this but to take from men their apparell, their meat and drinke, and all their orna- ments for their foules $ as alfo , their chiefe and principal! ( if not all) fpirituall armour, wherewith they fliouldbearmed^and defend themfelues againft principalities and powers, and all the enemies of their faluation? But hauing before fpoken of thefe things, what fhall I neede to ipeakc any more in this place I
Thus much of the firft vfe of this do&rine of the continuall meditation of the word by all men, touching reprehenfion both of Papifts, and alfo of carnall , carele(Te; and negligent gofpellers. 2 vfe Touching inftruftion it teacheth all men whatfoeuer , of
Infcu6iqn» whatfoeuer age, fexe, ftate , calling and condition to do as here our Prophet teftifieth hee did : namely, to make the word of God their daily and continuall meditation. All the fcriptures before alleaged> together with all the former reafons and argu- ments applycd to confirmation of this point mud by eucry one be remembred for prouoking of himfclfe to this dutie. So muftall that hath beenefaid for reprehenfion of Papifts, and other, for contempt and neglect of this dutie. For their repre- henfion muft be ourinftrudion. The more they are to bee
blamed
ofGodsword. Chap. 13. 429
Jblamcd for not meditating continually of the word, the more
mull wee admonilhand ttirrevpourfeluesthercvnto. Will
not a good childe, a good /choller, a good feruant make vfe fot-
inftrudiontohimfelfeofihcreprehcnfion or correction of an
other? Willthcy not the more beware of the like fault? Will
they not the more apply themfelues to the contrarie dutie?
Will not good fubieds the more feare the liking vp of their
hands in any difloyall manner againft their Soueraignes and
other Magistrates : as alfo make the more confeience of all
loyall obedience vnto them, by how much the more they fee
other puni!hcd,or but only reproued for their difloyahie ? Yea,
ij not this made a rcafon why the Lord would haue both the Dent: 13.11.
inticer to idolatry without any partialitie to be fbned to death,
and alio euery other to dye that fhould do anything prefump- Deut:i 7. 12,
tuoufiy, not harkning vnto the Prieft that fliould (land before *3-
the Lord , or vnto the ludge , namely that fo all the people
might hearc and fcarc^and do no more any fuch wickednes,
neither dealc in the like prefumptuous manner?
Yea, hath not this beene the effect of the iudgmentof God inflicted for fome fpeciall cuills ? when the Lord fmote &*,** with prefent death for putting forth his hand to flay the Arke vpon the cart, although Dautd were difpleafed, yet *lfo he fea- red the Lord.
When the Lord had drowned the Egyptians in the red fea, is it not fafd, that Ifraelfaw the great workesrvhich the Lord did vpffi the 8nptians,andthe peop/e feared the Lord, and fattened the EkoJ. 14.31. Lordt anaThii feruant Mofes ?
Vpon the like iudgmentof the Lord vpon Ananias zn^ Sa- phira his wife for their lying and great dilfcmblingjk it not faid Act: j.n. ihzt great feare came vpon ail the Qottrchy*nd vpon as manj as heard thefe things ?
Let all men therefore examine themfelues herein. L et them call themfelues to account , and not deate houerly as though they feared to touch the quicke , but throughly and ferioufly fcarch their owne hearts , and the thoughts of their hearts in this behalfe, how they are taken vp with the word foi know- ledge and for pradife. Oh if we would thus deale, how many ofvs would finde our felues to haucgiuen more to the world, and to worldly matters than to the word ?
Lee
43° Chapi^. DauiJs meditation
..,s Let no man obicft, either hL calling, or the affaires of his and affaires calling, and buiinetfes thereto belonging to hinder him from no hioderin- thefe continual! meditations of the word. For certainly, the cciof ccnn- grcarer any mans calling is, and the morebufineires belong Son therevnto,as thereby heha*h the more remembrances of diuers
fcxiptures furable to fuch buiineires,and to helpe his meditation in that behalfe ( as before I haue fhewed ) fo the more neede hath fuch an one continually to meditate on the word , that fo he may the better bothrefraine all euill, incident to fuch cal- lings and bufiaelles, and alfo difchareeeuerv dutieandall fuch buiinetfesas he pretendethtobe hinderances of this continual! meditation of the word : yea, in the doing of euery worke of his calling, all the while he is doing thereof, he muft haue the word before his eyes for his direction therein : left looking ne- uer fo little an de from the word; the worke of his calling bee the worfe. But of this before. Poucrrv and Let no man likew ife obiecfl his pouerty, ficknefTe, or any o- fickncffe,&c. ri,er foe like affliction to bee an impediment of his meditation, ' For cerrainel), fuch things alfo doe require the more meditati- on of the word, for the more patience and comfort in fuch po- ty, fickenelle, and other affliction : 3s alfo for the more grace to make the better vfe of them,and to bechimfelfe the better by them. Horf a man But how fhall a man bee knowen thus, to make the word fhalbcknownhiscontinuall meditation i Ianfwer in one word; if hee (liall to make the take heede to all his affaires, and doe all that hee doth accor- wor^hlsc°n" ding to the word. If for whatfoeucr hee doth, as alfo for the taiion manner of doing thereof he can (hew the word for his warrant,
furely this man doth well te.(Hrie, that bee doth make the word his continuall and daily meditation.
But if hee (hall fay that hee maketh the word his meditation continually, or all the day, and yet for all that, hee Oiall not re- fpeclthcwordin thething hcdoih, or in fvs manner of doing thereof, but lhall cither doe that the word forbiddeth, or not do that that the word comandah,' in the maner for doing ther- ofprefcribed bytheword, certainely, fuchaman, v\hatfoeuer hee faith, ptoclaimtth to all the world, that hee doth not (o make the word his meditation, as he pretendeth to doc.
Good word^ alio arefometeftimoniesofour meditation of
the
$f Gods word. Chap. I 3. 431'
theword. Vox the month of the righteous /peak/th wifdome, and . . .
h'itcnwetatksth ofittdgement 5 why f(> ? Ttf* Law of the Lord if in - * * * his heart. What aifofaithour Sauioui ? 0.vr of the aboundance ofr , . the heart the mouth [health. 4 f§§A man out of the aood trcafure of hit heart bnngtthfoorth good things t &c. Notwithstanding^
hce einwcmay deceiueo.her : yea, we may deceiueourfelues moll of all. Oar words and works mud be alike, and boih mull come from a good heart. Irour words fpeake one thing, and our workes another, may it not bee kyd of v<, \\\\t thevoyce is ~ Jacobs voyce^bht the hamds are the hands of Efau ? hs the heart rf\iKmti7 9 man is deceit full abone meafure ,fo alfo is the tongue both towards God and towards men. Did not many heeretofore, and doe not many now draxv neere te G:>dmth their lips, when their hearts I(ai\»«,i -% arefarre from him ? May fr not now alio be faid of fomc, efpeci- ally in the time of fome fickenede , that they cry not vnro the Hofii .7. 1 4. Lord with their hearts, when they hovvle vpon their beds ? Doe not many now as well as in former times, frexke with their neigh- Pfal. u.t. bows with flatteringlips, and a double heart y&c I Did not Simon fodecciuegood Philip with a profefrion of beleeuing, thathee A^s 8 J3» gotto bee baptized by him, as well as they that did true'ybe- leeue ,; May nor the famebe much more fa yd of good workes, as fairc and beautifull outward! v and for a time as the workes of the bell, and yet in the end , ea:en and fwallo.ved vp by the world, and by the things in the world, and fo vanishing away \ Surelynot onely maygoodb!inde/^Mr^bedeceiued,b'Jteuen perfect lighted and molt diuinely learned and godly PWhim- felfe. For how a long time byfuch words and workes washee deceiucd in Dm.u rE uenfo, that fometime hce reckoned him . vp in thecatalogueof other Saints,andyet afterward heebran- phjicm.14; deth him to haue forfa'^en him , and embraced this pre fent world. Eucnin his great trouble and penecuticn (when hee fhoultl xTirr.M.io. moflofallhauecleaued vntohim) hadheforfakenhim, choo- fing rather to fleep in an w hole skinnc,and in an outward peace, then to fuffer trouble for the Gofpell. Mavnut therefore the bell, the Iearnedd, the wifefl, thegodlicd Minidcrs of the Go- fpell be rwuch more deceiued, by the like meaner in this cunning; and deceitful!, yet mod fooliHi agcof the^oild ? Otherefore beloued, let vslooke well to our felues in rhis behalre. Let va not becaufe of the former examples fufped other; uhofe words
and
432 Chap. 13. JDauiJs meditAtion
and workes do fauour of the word : but let vs mod of all fufpcct ourownenaughtie and deccitfull hearts. Let vslooketoour good words, that they come from the good treafure of our hart. Letvslookcinlike manner to our workes. Iaakob had rough hands as well as his elder brother Efau: but his faidroughneife was no: naturali but artificiall by Kid^-skinnes bound or fowen about his hands by the Art of his mother- Let it not be fo with vs touching our good workes. Let them not be artificial!, as it w ere fowen on, and doneto deceiue the old and blinde, 'but let them be naturali 5 1 meanefuch as proceedenaturally and kind- ly from within, from the heart, renewed, regenerated, and fan- tified by grace. Thus although we cannot fatisfietne wicked, and [q ftop their mouthes but that they will (Mil carrie a iealous miitde of vs, and be readie to condemne vs for Hypocrits , yet wee fhall giue good contentment to them that feare God : and efpecially \\ ee (hall approue ourfelues to God and to our fclues, euen to ourowne confcience?,that wee do thus make the v\ord our cciKinuall meditation, as here the Prophet faith , he made it his.
But to omitthefe things, and to drawe to aconclufion,let vs euery day more and more, euen euery one of vs , prouoke our feluestothis continuall meditation of the word. Verily,ifwee doe thus meditate thereon , it will ouer-rule all our other thoughts cf any other matter whatfoeuer. It will not hinder, buthelpc, and further all our other fludies and meditations. It v\ ill io inform e ouriudgements, that wee fhall bee able to difecrne things that differ, and of good things what is more excellent then an other. It will both guide all our affections to their right obieft, and alfo moderate them touching the mea- fure of them. It will teach vs what to behold with our eyes, and from what to turneaway our eyes : as likewifc what glorie to giue to God, and what vfe to make to ourfelues and toother of thethingswe behold with our eyes. It will teach vs what to heare with our earcs, and againft what to (lop our eares. It will teach vs when and where to hold our peace, and both when and whereto fpeake, and what to fpeake, and how to fpcake, to all forts of perfons, and according to euery occahon. It will teach vs how to carry our fclues in euery refpeel in all affaires, towards God, and towards all men, euen towards the poorc,and
towards
cfGods mrd. Chap.ij, 435
towards the riebjtowards the bafe and towards the honourable? yea, cuen towards Kings and Princes* how meane, f]mple,and bafe foeuer our felues be.
So likewifc will it dired vs how to demeaneour felues accord din g to our feucrall age*, according to our feuerall fcxes, accor- ding to our feucrall callings, according to our feuerall dates and conditions : whether wee be in profperitie, or in aducrfitie : in wealth, or in pouertie : in health; or in fickenetfe : in peace, or in warre : at libertie, or in prifon : vpon the land , or vpon the fea : abroad, or at home : priuately, or publikely. What (hall I fay more r It v\ ill haue that effeft in vs, that it had in this our Prophet, and that he fpeaketh of in the very next verfes to this myprefent text for amplification of this his continuall medita- tion of the word whereof he fpeaketh in this verfe. What is that? It will make vswifer then our enemies: then our teachers: ^Tinvi je* then our ancients .yea, it will make vs wife vntofaluation.O ex- cellent wifedome. Who would del ire to be wifer? Happitisthe Vto.$,iykc< man that fiideth this wijdome: & the man that get t eh this vnder ft an- ting. For the mcrchandife of it is better then the mcrchandife of filucr, and the gaine thereof then fine gold : S hec is morepreci- ous then rubies, and all the things thou canft defire, are not to be compared vnto her. Length ofdaies is in her right hand: and in her left hand are riches and honor ? Her w aies are waies of pleafantnetfe: and all her pathes are peace. Shee is a tree of life to them that lay hold on her 3 and happie iseueryoncthac retcinethher: Butmoft vnhappy, and miferable , andwrerch- cd is cuery one that is without her.
Ohthcnbeloued, fith there is fuch benefit, euen fuch vn-Ephef.1.17; fpeakcable benefit by the continuall meditation of the word, i.Pcc. j.xo, who would not apply his heart, his minde,his foule,and all that is within him thereunto? who would not lay afide all lets and impediments thereof? who would not (lop his cares with great indignation againft all counfell to the comrade.
Now to conclude all, The God of our Lord leftu Cbrift, the Fa- ther of glorie $ even the very God of all grace and wife dome , fo open the eyes of our mindc and vndcrftanding, to fee the excellency andourneceditieof the word , and foinclincourheartstothe loue and liking thereof accordingIy,that we may make the fame our meditation all the day : as alio that our faid hearts being fo
F f framed
434 C h a i\ 1 3 . Dauids meditmon
framed to the conrinuall meditation thereof, wee thereby may be prouoked to louc the fame yet more and more : y ea, fo both to loue it,and alfo to meditate on it continually,that by the loue and continuall meditation thereof, wee may alfo continually a- Philip.i. 9- 1°. bound more and morein knowledge & in ail judgement: And "•fotouching our inward man bee likewife able both more and more to difcerne things that differ: (or more particularly to ap- proue things that arc excellent -) and bee more and more pure Cantic. 6. io. ( or fincere,orcleare> without all mixture, as thefunne itfc'fe ) and touching our outward man, both more and more without offencetill the day of Chrift ( or againft the day of Chrift ) and alfo more and more filled with the fruits of righteoufnes which •are by lefus Chrift to the glory and praife of God : that fo wee thus by theloue and meditation of the word, and by all fruits proceeding from the fame glorifying God in this life, may our felues receiue glory from him, and be made glorious by him in the life to come, through lefus Chrift the Lord of glory : to whom with the Father and the holy Ghoft, as for all other mer- cies, fo efpecially for our hope and atfurance of our faidfu- ture glory ( by his word outwardly giuen, and inwardly written in our hearts ) be all praife and glory, in heaucn and inearth , with men and with Angells, now and for euermore Amen, Amen.
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