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Full text of "Two profitable treatises : I. Of David's love to the word ; II.Of David's meditations on the Word of God .."

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^  PRINCETON,  N.  J. 


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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 oppofiriflaȣ<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. 


f  r?(is. 


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