The EXHORTATION OF SALOMON. By H. A.  
 printer's or publisher's device  
LONDON, Printed for Cuthbert Burby. 1594.   

TO The right honourable George earl of Cumberland, Baron Clifford, Lord Bromflet Atton, Vescie and Vypont, Lord of Westmerland, and Knight of the most noble order of the Garter,  
Together with the right virtuous countess his lady, increase of all blessings and graces needful.  
AS vngratefulnesse for benefits received, is a sin detested of God and man,( right honourable and my singular good Lord& lady) so standeth me vppor more than any other, ever to avoid that suspicion,& to show my thankfulness both to God and his seruants above all others, forasmuch as I( being the greatest sinner) haue notwithstanding found greater favour extended unto me from the almighty, my sovereign queen Elizabeth, her most honourable council, and all christian people, in remitting of my late monstrous offence committed in cheap, and receiving me again to grace and favour, more than ever was shewed unto any such like sinner since the world began. The remembrance of which most horrible fact, by me comwitted, as it maketh my heart and soul to tremble when I think seriously thereof, so my deliverance causeth me oftentimes to break out in thankfulness unto his goodness, by whose onely power, providence and compassion, I was reclaimed from so gross errors, renewed and restored to the use of my senses, reprieved from death and endless destruction, and reconciled again into their former favour, that joy in the conversion of such a sinner, as hath been subtly seduced by satan: so am I bound to entreat the Lords favor, to recompense that vndeserued kindness a thousaud fold into their bosoms, which I haue had from her excellent majesty, and all their Honours of her Highnes council, with all the rest of Gods chosen children: which duty by Gods grace I shall daily perform so long as I live, and more particularly for all those to whom I am any way more specially beholden: Then my honourable good Lord and lady, seeing next her most excellent majesty and honourable council in sparing my life, I am most bound unto your Hh for the continual maintenance thereof: her Ladyspip moving, and your Lordship consenting to renew my Grant from your right honourable Father: yea, more than so, whereas I was both unfit and unable to discharge that office, wherewith I was charged by my Patent, your L. hath disburdned me of the same to attend better matters, and for those grounds which I had in possession, to allow me one hundreth marks per annum during my life, which favor I aclowledge with all submission and unfeigned thankfulness, and as a further testimony thereof, do humbly present this Treatise following unto your Hh. as most fit, for two causes: The one in regard of the Argument therof, which first did spring from most honourable authors: the other in respect of my poor self( who having taken some pains therein, to open the fountain, that more plenty of wholesome water might flow from thence, to the comfort of others) your Hh. would bee disposed to take the patronage of this second fruit of my true repentance, entreating of the Exhortation of Salomon. As my former Seduction was both accepted& allowed of their Hh. whom I had most dishonoured in my fall, when I was possessed with the spirit of Satan, by that vile Sorcerer Hacket and his inchantmentes. To conclude, if your Hh. will vouchsafe to peruse the same, and so far only to approve thereof, as you shall find it to abide the trial of the true touchstone, the word of God, I shall think my pains sufficiently requited, and be more bound to pray for your Hh. and all yours, whom the almighty protect, preserve and prosper with much increase of honor and comfort, both in this world, and in the world to come, Amen in Christ.  
Your Hh. obidient at commandement, henry Arthington.   

To the christian Reader increase of those especial grates, which may most further his comfort in Christ.  
BEelooued in him, who looued us most dearly when wee were all lost: if you call to remembrance what I haue published in my pittiefull Seduction, you shall find from page. 53. to the latter end of page. 55. That J make mention of two sorts of people, whom Satan very groslie seduceth: The one by alluring them to profess popery or some false Religion: The other to pollute the true profession, by a profane and loose conversation: of which number are all carnal gospelers, promising in that place, that I will proclaim open war against both and all other aduersaries whilst I live. Since which time( and yet during my most just restraint) I took occasion to peruse the holy Bible, to arm me more strongly against all such enemies: and coming by course unto the notable speeches of david,( which is the main argument of this discourse following) considering the same to contain ma●ter of fit instruction against all papists and profane persons, and withall revolving my mind what necessary doctrine I had once heard a Preacher of the Gospel to produce publicly out of the same. I did forthwith prepare to indite and writ what good matter I could conceive and gather out of the same, and so( by Gods help) did finish without direction from any Person or any other means( save my weak memory and the book of God during the time of my imprisonment) the which for some causes( as a bird vnfligge) hath hitherto lain by me, as unfit to fly abroad.  
But now by the providence of the almighty is permitted to be published for the use of such as shall bee willing to hear or red the same, wherein the Lord knoweth& beareth witness( that I seek not myself) but his honour onely who hath preserved me, and their edification whom I haue offended any kind of way: in which respect, J hope the courteous Reader will be are with the style( though for want of art or eloquence it seem but harsh) for I profess not learning, but plain dealing in all my endeavours, to profit ther by the simpler sort, which if by perusing thou shalt aclowledge, then haue I gotten my first request. The second is this, That as thou shalt feel it to change thy mind and life, to reform either in any good measure, thou wilt not forget to give God his due, the only praise of all, because from him alone all good gifts proceed james 1.17.  
Namely for his extraordinary favour still extended towards me, in moving all my good Creditors in London, to whom I stand deeply exdetted by suretieship, not only to remit me all interests with charges, and to take their principals onely at my hands after two shillings in the pound yearly till they bee satisfied,( If I live so long:) But which is more, and so much as may be admired of all men, whereas one of my creditors( vnt whom only I was a surety, would not be pacified with his principal interest and charges at my hands, after the former rate for principals only but either would haue it after twenty pound per Annum, or else my body should lie in prison. The which extremity rather then my good creditors would suffer me to incur: they haue all condescended to rebate so much yearly of their due, to supply my want and satisfy his mind, whom mercy would not move( the Lord lay it not unto his charge) neither forget to recompense their kindness, that are so willing to extend mercy, as they haue learned of their heavenly father. Luke 6.35.36.  
To conclude I beseech thee( good Reader) to pray for me the Lords vnwoorthiest seruant, that as my late fall, did bring to just grief and offence to many: so my vprysing by daily signs and tokens of true repentance, may bring double ioy to all the redeemed that shall either hear or see the same. Amen.  
Thy unfeigned well-willer. Henry Arthington.   

The several divisions of the Text.  

And thou Salomon my son, know thou the God of thy father, and serve him with a perfect heart& a willing mind, for the Lord searcheth all hearts& understandeth al the imaginations of thoughts, if thou seek him he will be found of thee, but if thou forsake him, he will cast thee off for ever. 1. Cron. 28.9. divided into two partes. 

1 An exhortation to the true fears of God. Which is double. And 

1 certain circumstances going before: Which are four. fold. 

1 Who gave this exhortation.  
2 To whom it was directed.  
3 When the same was given.  
4 Before whom. 

The matter is double. 

1 To know God And  
2 To serve his majesty.          
2. certain sound reasons to induce thereunto. which are three fold. 

2 The exhortation itself is double also. 

1 Touching the matter:  
2 touching the manner. 

The manner double also. 

1 With a perfect heart. And  
2 With a willing mind.        
1 Is taken from the natural qualities of god which is double. 

1 That he searcheth all hearten. And  
2 That he understand all thoughts.    
2 Is drawn from the promise of god upon condition. 

The condition: If thou seek God,  
The promise: he will be found of thee.    
3 derived from the iustice of god vpon just occasion. 

The occasion of Gods iudgement: If thou forsake him,  
The iudgement it false: he will cast thee off for ever.          

The Exhortation to Salomon.  1. Cro. Cap. 28. verse 9. 
And thou, Salomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind: For the Lord searcheth all hearts, and understandeth all the imaginations of thoughts: if thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever.  
AND all the whole Scripture of the old and new Testament and every part and portion of the same: is written for our learning and further instruction in the fear of God( aswell as for the Iewes) As Paul the Apostle witnesseth. Rom. 15.4.  
So amongst many other no table places serving to that end: this holy sentence before alleged doth contain in it as much variety of excellent matter for mans obedience,( In my simplo iudgement) as any text in all the book of God, both for the matter and manner of his worship, as in explaining the same shall manifestly appear, if God shall be pleased to bless my poor endeavour therein, which hath been and is my humble request for the good of all people.  
To come to the words therfore, they seem to divide themselves into two parts.  
The first is, A fatherly exhortation to the true fear of God, contained in these words. And thou Salomon my son, know thou the God of thy father and serve him with a true and perfect heart and a willing mind.  
The second expresseth certain sound reasons to induce thereunto: videlicet For the Lord searcheth all hearts, and understandeth all the imaginations of thoughts If thou seek him, he will be found of thee: but if thou forsake him, he will cast thee of for ever.  
Touching the exhortation, wee are more particularly to consider of these points.  

First, the circumstances going before.  
Secondly the words of the exhortation.   
Concerning the circumstances, they be four in number.  

1 Who gave the exhortation.  
2 To whom it was given.  
3 At what time.  
4 Before whom.   
All which being opened, will bring greater light into the man or following.  
Touching the words of the exhortation they divide themselves into two parts also.  

First, to declare the matter of Gods worship:  
Secondly, the manner how to perform the same.   
To come to the natures or substance of Gods worship that is double also:  
Videlicet, To know( and) serve the Lord God.  
The manner is likewise two fold: that is to say with a perfect 〈◇〉, and a willing 〈◇〉.  
The reasons to persuade hereunto, are three fold every one more forcible then other:  
The first is taken from the natural qualities proper only unto God, which is double, that be searcheth all hearts, and that he understandeth all imaginations of thoughts. The second is derived from the promise of God vpon condition▪ the condition: if thou seek God, the promise followeth, he will be found of thee.  
The third and last reason, is drawn July from the iustice of God executing his judgements upon just occasion: the occasion, If thou forsake God: The iudgement itself, he will cast thee off for ever.  
Of all which divisions in particulars, if I could set down those several instructions that lie hide therein, then should no man condemn my endeavour nor loose his labour in perusing the same, if with an humble and lowly spirit he mark what he readeth: yet I wish all men first to try ere they judge: 
John. 4.8.  for the spirit breatheth where it list.  
Now to speak more largely of every particular before divided, and first concerning the Author of he whole, wee may find by the story going before, and by calling Salomon his son, 
david the King gave this exhortation.  that it was david the beloved king and prophet of the Lord which doth give us these instructions: So that if wee do estimate of mens speeches according to their places and special judgements: as if a learned man make an Oration, wee look to hear it learnedly handled, or if a wise Magistrate should give a charge unto the In rye in some mutter of great importance, wee look to see it wisely performed: The how much more are wee to expect, that this exhortation proceeding from so wise, learned and holy a king( as the like never reigned either since or before in jsrael) who was so dear in favour with the almighty, that he renewed with him the covenant of grace 
Psalm. 132.11, 12.  as out of whose kindred, right stock and line the promised saviour should proceed: this must needs insinuate that the exhortation following doth contain matter of great moment.  

2 Salomon the Prince, the party exhorted.  Concerning the person to whom it was directed it is plain by the text, that it was Salomon son and heir apparent unto a kingdome( though not by birth right) yet by the Lords appointment as he 
Gen. 25.23.  dealt with Jacob: which must needs infer the exhortation following to comprehend some notable matter, for who would once imagine, that david both King and prophet so excellently qualified as we haue heard, would spend his speech at any time, but to good purpose, namely in his latter yeares labouring to instruct Salomon his son.  

3 The time when this exhortation was given, viz. vpon DAVID his death bed.  To come to the very instant of time, when this exhortation was given by david, wee find it to be a little before his ending, as wee commonly say vpon his death bed: and immediately after he had invested Salomon into his throne and kingdom in his life time to cut of all occasions for Adonias or any other of his elder bretheren to challenge the same after his death as appropriate to Salomon by the Lords election. 
1 Cron. 28.5, 6,   
This cannot but commend the exhortation following, for if we consider the course of all men, what person is amongst ten thousand, who having run riot all his life time, and being arrested with sickness unto death, God giuing the party grace to repent, but if he haue the use of his wits with his tongue to speak will frame his talk to give good counsel to those that are present?  
Oh then how much more surely may wee look from Dauids mouth, for a wise, goodly most comfortable exhortation, being chosen of the Lord, yea after his 
1 Sam. 13: 14.  own heart, and now about to take his leave and last farewell of this wretched world, withall the pleasure and treasures therof, as his wife, Children, friends, lands liberty and life itself, who can I say( in respect of the promises) but expect the exhortation following to be most excellent.  
Now to proceeede unto the last point touching the persons, before whom david exhorted Salomon, 
4 The persons before whom the exhortation was given. viz. the whole assembly of Duids Nobles. &c.  the words precedent before our text saith, it was in the presence of all his Nobles, sending for them as seemeth of purpose to be eye and ear witnesses unto his counsel and last speeches to Salomon his son the rather to put him in continual remembrance to practise the same after his death this must needs illustrate the exhortation following to bee worthy the noating of all estates and callings, for the better manifestation whereof, it shall not bee amiss to repeat Dauids words concerning the great assembly of all estates, before whom he exhorted Salomon, which are these: david assembled all the Princes of Israell, the Princes of the Tribes and the Captaines and the bands that served the king and the captaines, and the ruters 
1 Cron. 28.1.  of all the substance and possession of the king and of his sons with the Euunuches and the mighty and all the men of power unto jerusalem, As it were calling an high Court of parliament of all Estates: how greatly doth this import that the exhortation must needs contain matter of greatest importance, to make the same known unto all his Estates, before God called him out of this world.  
But if wee shall search a little further, into the manner and behaviour of this good King before all his Nobles, ere he began to utter these speeches, it is said, 
1 Cron. 28.2.  that david stood up vpon his feet and spoken as followeth, hear ye my bretheren and my people: preparing them all to a reverent attention to hear that which followeth, and so after some general speeches used to them all concearning his purpose touching their government: by and by he directeth his speeches to Salomon his son, as the most honourable person in presence, to move them the more to mark his speeches, seeing they all knew that Salomon should succeed david in his kingdom.  
So that if wee remember all the circumstances of time, place and persons, by whom, to whom, and before whom, with all other accidents before the exhortation, we cannot but expect that it will prove as godly, as grave, as learned and excellent, as ever proceeded from the mouth of david.  
O then consider, seing we haue heard so many notable and heavenly sentences recorded and registered in the holy Scriptures, of david the King and Prophet of the Lord. As in the books of Samuel, of the Kings, of the chronicles, but chiefly in the psalms and sundry other places, which approve him so graced with all kind of good gifts for his place and calling, as the like King was never in jsrael( christ Iesus excepted) how ought these reasons to rouse up our attention to mark that which followeth.  
Now let us hear the exhortation is self. And thou Salomon my son, know thou the God of thy Father, and serve him with a perfect heart, and a willing minds, &c. What mortal man could give better counsel, concerning the duty of all degrees in so few speeches? In which grave advice, directing the same first unto Salomon, he doth insinuat thus much in substcāe.  
O Salomon of all the sons that God hath given me,( as I haue had diuers and elder then thyself since I came to my kingdom) yet to thee( above the rest) haue I born the greatest yove, and for thee chiefly haue I prayed to my God, that thou mightst succeed me in my kingdom, whereof already I haue put thee in possession, and do publicly pronounce before all my Princes: that it is the will of God so to haue it, and that thou shalt build an house 
1 Cron. 28.5, 6  for his worship: Now therfore my dear son, seing thou art preferred to this high prerogative of Gods only favour and more mercy, and that I am going the way of all flesh, with full assurance to rise again to glory, hear now the last words of thy father david, that ever her is like to speak to thee in this world being such as tend most for thy honour and comfort, look thou learn therfore to make good use of them, even to know and serve the God of thy Father: what heart so hard( if it were not of flint) but would haue relented to hear such words uttered from so worthy a Father, as was anointed the Lords kingly Prophet?  
The Introduction into the matter being spoken off, let us now proceed to entreat more plainly of the exhortation itself following, which consisteth of two partes, to know and serve God: david saith not to Salomon know thy God only, and go no further: 
mark this▪ knowledge and practise, must join together in a Christian.  or serve thy God, and leave out knowledge: but knowledge and obedience must both join together, in the true worship and service of God: behold then what heavenly doctrine, for our instruction doth lie in the entrance of this exhortation, which in four words doth comprehend the whole substance of christian Religion videlicet, To know and serve God, or to serve God according to knowledge, in which short sentence this coniunction And is to be noted, and in all such like phrases observed, for it commonly joineth either two virtues or vices together, for the further explaining of the Lords will: As where he saith, he that heareth my words and dooh the same I will liken him to a wise builder▪ and again, 
Mat. 7.24  Blessed are they that hear the word of God and 
Luke. 11.28.  keep it. Again Woe be to them that call evil good 
Isay. 5.20.  and good evil. with a number such like sentences recorded in the Scripture for our warning and instruction.  
And if wee mark well the force of Dauids speeches, exhorting Salomon to know and serve his God, wee shall find his mind and meaning thereby, to confute and condemn two sorts of sinners, that should after his time rise up in the world. 
Two sorts of sinners reproved   

1 All carnal gospelers.  The former sort, do brag and boast much of their knowledge in Gods word, but haue no care to frame their lives thereafter, whom wee call Libertines or carnal gospelers.  

2 All popish professors.  The latter on the other side, take pleasure in doing but at no hand as God requireth of them, and such wee call all popish professors ot professors of popery, who make their own wills a lawe in Gods worship.  
But to lay open both these kind of sinners to the view of all men, of the former sort are all such persons of what calling soever, as will be accounted professors of the gospel, and perhaps haue it on their tongues ends, but not in their hearts where it should be lodged, 
A carnal gospeler described.  to rule and reform their lives thereafter. As david used Psal. 119.11. for cast your eyes a little into their proceedings how they carry themselves in their conversation: and you shall find some of them common prophaners of the Lords name, and Saboths: some disobedient to their parents and masters, 
The vnsauerie fruits of many gospelers.  and such as be lawfully planted over them: some are malicious and wickedly minded, some are licentious given to vncleannes, some are beastly Epicures, delighting only in surfeiting and drunkenness, some given to their pleasures, stage plays and such like, some are ambitious or vain-glorious persons, some are very covetous and merciless persons, some are extorting fraudulent persons, some given to lying, swearing and blaspheming, some to backbiting, slandering and such like, all which make Religion nothing but tabletalk, or use it as a cloak to cover their filthienes.  
But let all such persons know and learn thus much, 
Who are vain gospelers and woorshippers in vain.  that except their lives and conversation be answerable unto that gospel which they so much talk of, so as their practise agree with their profession, and both be guided by the rule of Gods word, in vain do they brag of the name of gospelers: Nay the greater show they make of the same, and the less they regard to frame their lives thereafter: the greater and more sharp shall be their judgements: for so the Lord Iesus himself saith: That Seruant that knows his masters will and doth it not 
Luk. 12.47.  he shall be beaten with many strippes, for as without the light of the gospel of Christ, no man can see how to walk to please God, so unless all men bee as careful in their lives to follow that light as david 
Psal. 119.105.  did, profess what they please, it is to no purpose: for pure religion and undefiled, as the Apostle James describeth the same, 
james. 1.27.  is to keep a man unspotted of the world: for not every one that saith( Lord, Lord) shall inherit his kingdom, 
Math. 7.21.  but those that withall obey holy will.  
It shall be good therfore for every christian to follow Christs counsel whilst wee haue the light to walk 
John. 3.21.& 12.35, 36.  after the light, that wee may become the children of light and so with Christ inherit his glory. Thus much at this present against all those bad kind of people, that would be taken for great professors and yet by their lives profane all religion, practising those things which are ungodly, 
Good advice to carnal gospelers.  their souls and consciences witnessing the same: to the great dishonour of almighty God, and the like discredit of his glorious gospel: besides the danger of their own souls, unto whom I wish from the bottom of my hart( that as they seem religious in show, and would be so accounted of others) they would become doers of the word 
james. 1.22  and not hearers only, deceiving their own souls. Now let us come to the latter sort of people that haue so great a mind still to be doing and yet refuse to bee guided therein by the light of Gods word: If a man should ask a devoted papist what kind of good works they make most account of, 
The Papists good works.  they will answer, to say and sing masses, for the quick and dead, to go on pilgrimage, creeping to crosses, censing of Images, building of monasteries, praying to saints, and for the dead, singing and ringing for souls departed, procuring of popish pardons and in dulgences, with their overplus works of superrogation, to purchase an higher place in heaven for themselves and their friends: he neither can nor will answer directly that these works are enjoined by the law of God, for they all know right well that there is neither commandment nor example of any such expressed in Gods word but the flat contrary: If one demand further then, why they use them? 
What opinion Papists hold of their Church& the scriptures.  they will soon reply, by the church commandement, which they account to bee above the scripture, whereof they hold so base an opinion that to be altogether ignorant therein, they term the mother of devotion and so the more ignorant the more devout.  
How well all these points agree with the Scripture concerning their particulars, mark what followeth and first touching the Church: we will observe these four points chiefly. 
4 special points of the Church.   
1 First, what the Church is called and whereof it consits.  
2 Secondly, whereupon the Church is compact and builded.  
3 Thirdly, by whom and what laws she must be governed.  
4 Fourthly, Whether those laws may bee truly said to be above the Church, or the Church above them: All which points being rightly considered, will plainly decide this troublesone controversy, between us and the papists, touching the authority of the Church.  
To come to the first point, 
what the church is called.  the Church is called the house 
1 Tim. 3.15.  of God the spouse 
Ephes. 1.22. revel. 21.9, 10.  of Christ the temple 
1 Cor. 3.16.  of the holy ghost consisting only of true believing 
1 Cor. 3.16.  christians in his word, whom we commonmonly call the Church-millitant, to distinguish it, from the triumphant, and from that house of stoane and timber appointed for the place of Gods worship which then was called the Temple of God.  
Shee is also called catholic or universal, because she containeth the complete number of all faithful Christians in all ages, and of all callings through out the whole world.  
She is also called one, because all her members are of one faith 
Ephes. 4.4, 5, 6. 1 Cor. 14.33.  one religion, one heart and of one mind, to worship and serve God after one rule, which is his blessed word.  
She is also called holy, 
Isay. 4.3, 4. Act. 15.9.  because she is purified by the blood of Christ, and ought to be 
1 Pet. 1.15.  holy as he her Lord is holy.  
She is also called the pillar 
1 Tim. 3.15.  ground of truth because shee doth not only profess the truth but ought to witness and uphold the same 
Ephe. 5.23, 24.  so far as the word of Christ her head doth teach her, either for religion or conversation.  

2 whereupon the Church is builded.  To speak of the second point whereupon the Church is compact and builded, the Scripture beareth witness, that the church is builded vpon the doctrine 
1 Pet 2.4, 5. Ephe. 2.20.  of the Prophets and Apostles, Christ Jesus being the head corner storne: for the same scriptures that do witness the calling of Abraham: Isac and jacob and all the rest of his chosen seruants, whom peter calleth a royal priesthood and kingly nation, 
1 Pet. 1.23.& 2.9.  regenerate and renewed by the immortal seed of Gods sacred word, those places do witness, that the Church of Christ is built on his word: for otherwise they had not been called.  

3 By whom and what laws the church is to be guided.  Concerning the third point, by whom and what laws the Church is to be ruled, that is very manifest( according to the scripture) by the Lord Iesus and his only ordinances: for seeing he alone is her Lord, husband, head, king and governor, preserver and protector, unto whom all 
Math. 28.18.  power in heaven and earth is subject: It should derogate to much from his honour and glory, to haue the Church his spouse guided and governed by any other laws and ordinances then by his only: 
John. 10.4.5.& 16.13.14  neither will his chosen hear any other.  

4 Whether the Church or scripture must be sovereign.  The fourth and last point, which is the main ground of the whole controversy, videlicet, whether those laws and ordinances which Christ hath commended and commanded in his word, are above the Church, and ought to direct her in all matters touching religion and conversation, or that the Church is above the scripture, and may chop and change the laws and ordinances of Christ Iesus at her pleasure.  

Sundry reasons that the Church is to be ever directed by the scripture.  The answer is plain( by many reasons) that Christ and his ordinances must over rule the Church in all things. The first, if the laws of Princes ruling by Iustice, ought to be received, professed and practised of all their subiects, much more the Church, ought to bee governed by the laws of Christ her Lord and king.  
Secondly, if the laws and ordinances given by Moses, who was but a seruant, might not bee abrogate, chopped or changed of any mortal creature without 
Deut. 17.26. Gal. 2.10.  the displeasure of the almighty, much less then those laws and ordinances of the Lord Iesus being the chief Lord and ruler over all.  
3 Thirdly, when Christ gave commission to all his Apostles to preach and teach all people and nations: he left them not liberty to preach what they list, their own traditions or vain inventions: but what soever himself before 
Math. 28.20.  had taught and commanded.  
4 Fourthly, if Christ Iesus only be Lord, head and husband unto his Church( as none of the aduersaries dare deny) then it followeth, that he being above his Church,( as the head over the members) must needs rule over her by his own laws and ordinances: 
The Papist opinion of the church above the scripture, quiter overthrown.  except they hold( against reason and gods law) that the members ought to over rule the head, or the wife the husband:& so haue you this gross opinion of the papists, that the authority of the church to be above the scripture which is the law of Christ her head quiter overthrown as devilish and damnable: But the Papists may reply and object unto me, 
An objection.  that some laws and ordinances prescribed by Christ, and expressed in his word( even within the compass of the new Testament) were soon after abrogate and dissolved, therfore those ordinances expressed in the word are not perpetual, and so cannot rule the Church in all ages.  
To this I answer and grant the president, 
The answer.  but deny the consequent, 
What offices temporary.  for the Lord Iesus ordained some callings in the Church to be but temporary as Apostles, Prophets and evangelists, which could not continue in the Church for ever, because they were only extraordinary callings for the first gathering together of the Church in all kingdoms, after Christs assention: But he ordained other laws and offices, 
What kind perpetual.  to be as standing and perpetual ordinances for the continual instructing and governing of his Church and chosen people until his second coming as appeareth plainly Rom. 12.4.8 1 Cor. 12. Eph. 4.8 13. and therfore may at no hand be altered, chopped or changed by any mortal creature, without manifest rebellion against the Lord Iesus.  

An other objection.  The papists being driven from the former starting hole, by and by they retire into an other, and reason thus for the authority of the Church: the Church cannot err, therfore shee must needs bee above the Scripture.  
To this may be answered, that if it should bee granted the Church could not err, yet it followeth not, that she were above the scripture: unless they hold that the Scripture may err, which is an absurd most damnable doctrine, that the scriptures given 
2 Tim. 3.16.  by inspiration from God can err in any point, which were to accuse Gods son of error.  
But let us see how trimely they prove that the Church cannot err: 
An other objection.  they say God hath promised unto his church, to sand his holy spirit to led and guide her into all truth, which he performed when he sent the holy ghost in 
Acts. 2.3, 4.  cloven judges immediately afrer Christs assention, vpon his Apostles and chosen disciples, therfore the church cannot err, which they transfer to the Church of Rome, as peculiar only unto her holiness.  
So long indeed as the Church is guided by Gods spirit shee cannot err, because his spirit cannot err: but when she is not lead by the spirit of God, she can not but err, for the want of Gods spirit, is the roote of all errors: therfore if they will rightly discearn between these two points and prove that their church of Rome cannot err: they must make it plain, that her doctrine and government is and hath been always guided by Gods spirit which cannot be justified, but the quiter contrary in manner following.  
That Church which refuseth to be guided& governed by Gods word in all things, 
The first syllogism to prove the Church of Rome to err.  that church is not ever led by Gods spirit, and so must needs err: but the Church of Rome refuseth to bee guided and governed by Gods word in many things, therfore shee is not always led by the spirit of God, and so must needs err.  
The first part or maior of this proposition: that the word and spirit of God are inseparable companions cannot be denided, for the one hath always relation to the other: and therfore our saviour Christ when he promised to sand his spirit the comforter unto his Apostles least they should bee deluded by the spirit of error, he giveth them a sure mark how to know the holy Ghost: When he cometh( saith Christ) he shall not speak of himself, but whatsoever he hath heard 

John. 14.26& 16.13, 14.& 17.17.  
Mat. 28.20. John. 20 31. mark this.   and received of me, that shall he speak and teach unto you: for he is the spirit of truth, who shall bring unto your remembrance whatsoever I haue taught and commanded you, and those things are sufficient unto life eternal: so that the spirit of God doth always appeal to the holy scripture for her approbation.  
The latter part or minor of this proposition that the church of Rome must needs err I prove thus: 
The second argument.  That church which teacheth other points of doctrine touching faith and religion, which is not approved by the holy Scripture, that church must needs err.  
But such a one is the church of Rome: and therefore shee must needs err. &c.  
The maior part of this proposition is proved before.  
The minor or latter part, that the Church of Rome teacheth certain points of faith and Religion, not warranted by Gods word, is thus proved.  
That Church which teacheth that her authority is above the Scripture, that she cannot err in matters of doctrine: that in the Church bee seven sacraments: that prayer to saints and for the dead is lawful: that there is a purging place for sin after this life, before a man can get into heaven: that to go on pilgrimage, to pray before Images, and to creep unto crosses are good works that please God, that men may by the works of superrogation merit an higher place in heaven for themselves and their friends whereof there is no mention in the word of God: that Church must needs err in matters of doctrine. But such a teacher is the Church of room, therefore the church of Rome must needs err.  
The maior part of this proposition hath no warrant in the word of God.  
The minor is the practise of the church of Rome as no devoted papist can deny.  
Therfore all the former conclusions against the Church of Rome, that shee is not subject to Gods word in all things: that she teacheth certain points of faith and religion not warranted by the scripture, that therefore shee is not always lead by the spirit of God, that so of necessity shee must needs err, is manifestly proved, which is more apparent in these points, that shee presumeth to prefer her decrees, traditions and authority above the holy Scripture, as no learned papist can deny.  
An other objection our Aduersaries makes against the authority of these scripture, what if a controversy do arise say they about the understanding of some place in Scripture, who must then bee judge thereof but the catholic Church.  
I answer not the Church, but the word of God still, for if the Scripture be appointed to judge 
John. 12.48.  us all at the last day, as our saviour Christ doth testify, who will deny it to be of force, to judge all controversies in Religion, yea even such as spring with in her bowels, 
Christ and his church, appeal to the scripture.  for do wee not all know that albeit Satan alleged scripture in tempting of Christ, yet only by the Scripture the Lord confuted him, Mat. 4. Luk. 4. And so likewise did the the true Apostles, 
1 Cor. 15.3, 4.  all false Apostles.  
We se therfore( by Christs example and his dear Apostles) that the church in all Ages, and in all causes of cotrouersie, did submit her iudgment to the holy Scriptu●e, as the Lord more plainly answered the saducees( pleading a deuorse between man and wife 
Deut. 24.1.  by Moses permission) and said it was not so from the beginning alleging the first institution of marriage not to be dissolved by any but the maker 
Gen. 2.24.& Math. 19.4, 5, 6  by more ancient authority of the Scripture: whereby they were all put to silence.  
But let us admit the church to haue power to decide all controversies, yet the same must ever be intended of that communion of Gods saints which submit their iudgment unto the Scriptures: and not to that malignant synagogue of satan:( I mean the supposed church of Rome) which presumeth to prefer her decrees and decretals to the word written, which Christ hath left as a rule to church, as before hath been proved. 
Mat. 28.20.   

That ignorance of scripture should be mother of devotion, is absurd.  To come to the other point which the papists hold that ignorance of scripture is mother of devotion, so flat repugnant to this rule of david, who willeth Salomon to know his God, and likewise against the reproof of the saducees by our saviour Iesus who charged them all with manifest errors, because they knew not the holy Scriptures, Math. 22.29.  
It must needs be an absurd opinion, as to deny an Infant the mothers milk, and yet hold opinion it should grow the better: for seeing the word of God is called the very seed of our regeneration, 
1 Pet. 1.23.& 2.2.  and that pure and sweeter milk whereby we are nourished unto life eternal, how is it possible that wee should grow in knowledge, in faith or in repentance as the Lord requireth, without the right understanding therof.  

Why Popish priests bar the common reading of the scripture.  But if you would know the reasons indeed, why the papists bar the common people from reading of the Scriptures: It is because the knowledge therof would bewray and detect all their wil-●… rshipings before recited, to be nothing else but their own inventions, without any warrant from the word of God, 
What is vain worship.  which if all Christians knew to be true,( as before hath been proved) and that our saviour rejecteth the same, saying to all such that they worship him in vain, teaching for doctrine mens precepts. Mat. 15.9. they would not suffer themselves( like blind men) to be lead still blyndefolde which way they please: and heeruppon it cometh why they keep the Scriptures in a strange language, that ignorant people cannot understand the same, and why their seldom popish preachers do in their sermons allege so little Scripture, and so profane histories, and why they plant over the people such popish pussles for the most part, as can hardly red their latin service, only to keep them still in ignorance.  
Yet do the papists( to countenance their error) pretend some places of the holy Scripture, 
An objection.  as that of peter, where he saith, our brother Paul hath written some things hard to understand, which they that are unlearned and unstable, pervert. &c. 2. Pet: 3 16  
whereupon they gather that because peter saith some places of Paules Epistles are hard, therfore the whole body of the scriptures are hard: or because some unlearned men are unstable in their ways, therfore all the common people are of that disposition: otherwise they would not servile them all from reading the scriptures in their mother tongue.  
But to make this more plain, albeit I might answer peter with peter, even in the verse before this place alleged, that Pauls Epistles and his were both directed to one sort of people 
2 Pet. 3.15.  and therfore ought to bee red of them all, or else to what purpose did they writ unto them, yet will I plainly confute their opinion by other places of the holy Scripture; and that by comparing their doctrine together.  
The papists teach, that the whole word of God is hard to understand. 
Comparisons   
But this our kingly Prophet saith, That the law of the Lord is easy to understand, and giveth wisdom unto the simplest.  
psalms 19.7.8.  
again, 
Deut. 6.6, 7. Psalm. 119. Coll. 3.16 John. 5.39.  The papists dehorte simplo People from reading the Scriptures: contrariwise both Moyses, david, paul, and christ himself do warn all men to search the holy scriptures that so it may dwell plentifully in them.  
Now let all men judge that haue the use of reason, whether it is better to beleeue the papists vpon their bare word in matters of salvation, 
Whether to beleeue papists, or Christ& his Apostles, to be more safe.  or the counsel of Moses, david, Paul and Christ himself being contrary thereunto: as every one may see by the former comparisons.  
But to make the absurdity of the papists reason, to inhibit lay people the reading of the Scriptures to appear manifest, because some places therof bee hard to understand, as peter says of Paules Epistles. It is all one, 
mark these comparisons.  as if one should affirm, that because there be some bones in a shoulder of mutton, therfore it is nothing but bones, and no flesh thereon at all: or because some places in the river be deep, therfore all the river from head to foot is deep, and no shallownes to be found therein, which were most ridiculous to affirm: even so is this opinion of the papists, that because some places in Scripture be hard, therfore all the whole body of the Scripture is hard, so as lay people may at no hand red them, expressly against the before alleged words of david the Prophet and Christ himself, that they are easy to understand, and whosoever looks for eternal life, he must diligently search the holy Scriptures Psal, 19.7. Joh. 5.39. But some papist may object that all this sore charge laid vpon them, 
An objection  to bar simplo people the reading of the Scriptures is most false, for they caused one Gregory Martin of late to translate the new Testament into the english tongue, that all sorts of people might red therof, at their pleasure and le●sure.  
I answer and grant indeed, that there is such a book in the english tongue,( though not permitted in England) yet my assertion,( 〈◇〉 they would haue all men ignorant therein) standeth unto moouable by diuers reasons.  
1 First in deferring the translation therof so long a time, videlicet, almost 30 yeares her majesties prosperous reign over us, whereby their good will to seek our salvation doth slowly appear, besides the omitting of all the old Testament.  
2 Secondly, by the barbarous obscurity of the text, which in many places is so darck and difficult, as the common people can hardly understand the bare text in english without an Interpreter.  
3. Thirdly, by the infinite number of strange anotations and interpretations, fetched from all sorts of former writers how corrupt soever, for the stronger maintenance of their gross opinions, against the plain text of Scripture in most places as before alleged.  
4 Fourthly, The council of Trent forbidding all lay people the reading of the scriptures, who dare red them that would avoyde his curse?  
having thus confuted the daungerous errors of both sorts of aduersaries against this wholesome counsel of david the king, to know and serve God. Let us now proceed to inquire further, what kind of God it was, whom Salomon was moved so earnestly to serve, was it the God of the Philistines, or the God of the Amonites Moloch, 
1 Sam. 7.3. judge. 2.13. 1 king 11.7.  or Astaroth: No, no, It was the God of his father, The God of his father, as if david had said unto him.  
O Salomon my son, the God of thy father david is that onely almighty and eternal God, the creator, governor and preserver of heaven and earth and all things therein, who so tenderly beloved me thy father, that being most unworthy and the least 
1 Sam. 16.11 12 13  and youngest of all my bretheren( yet he choose me to be the king of Jrael to guide and govern his peculiar people) even then when I followed the Ewes with young, 
Psal. 78.71.  and as a special sign therof, before I came to the throne and kingdom, did only deliver me from a lion and a bear 
1 Sam. 17.4.51.  but gave me also victory over that mighty and monstrous giant Goliath of Gath, that proud boasting vncircumsized Philistine, who disdainfully defied the whole host of Jsrael, but my God gave me strength to cut of his head, therfore know that God, that only good God.  
again, this almighty God of heaven and earth hath done more for thy father then so( for though Saul the last king my predecessor, knew and was informed by the Prophet Samuel, that God had appointed I should succeed him, I being then his poor son and seruant, yet did the seek my utter destruction,( by all means possible to prevent Gods purpose) but the Lord by his providence did safely protecte me from all manner dangers,( though I was pursued from place to place) and in his good time brought me to this kingdom, and now hath subdued and subjecteth under me, all mine enemies, prolonging my reign to govern his people full forty yeeres together: and hath further granted my humble request, that thou my son Salomon shalt succeed me in my kingdom, therfore know thou that God that gracious good God.  
Again, this almighty God of heaven and earth, hath yet done more for thy father david then all before mentioned, for whereas all mankind by the fearful fall of Adam and eve our first Parents, were justly deprived of all felicity, and become Satans vassals subject to all misery.  
If then it so pleased his gracious goodness, by his covenant of grace, to indent with mankind, that the womans seed should 
Gen. 3.15.  crush in pieces the head of the serpent:& afterwards, the Lord declared in more special manner to our forefathers Abraham Jsacc and Jacob, that in their seed( as speaking of one) 
Gen. 12.18.  the promised saviour should proccede: And because the last of these three patriarches had twelve sons, who were all dispersed into twelve tribes, whereof this great people are sprung as wee see, it further pleased his almighty majesty to make it manifest unto all posterities, out of which tribe the saviour should spring, that is to say, from the tribe 
Gen. 49.10.  of Juda, out of which stock 
1 Cro. 23.4.  my father I say came: yea the Lord hath revealed and sworn to me thy father, that out of the issue of mine own body, 
Psal. 89.26, 27& 132.11.  this blessed Mesias shalbe incarnate who shall save his people from all their sins. In whom I beleeue,( as in mine only saviour) 
Psal. 27.1.& 31.5.  and so do commend my soul into his hands: O my son Salomon, know thou therefore that God, that everlasting good God of thy father david.  
This holy Exhortation being given to Salomon, to know and serve his God, 
under the person of Salomon, the duty of all degrees is described.  wee are to gather thus much, that under his person( as principal) the duty of all degrees is discrybed: for david speaking to Salomon as chief, in the presence( as it were of all his Subiects doth include and insinuare their duties also: that every one of them in their place and calling ought diligently and faithfullye to learn and know to serve this God.  
By this rule may some say, you would haue all degrees to become Scripture men and to carry the Bible in their hands to Sermons: but that were a shane, for men of high estate and calling: it is not beseeming their places and callings to study the Scriptures.  
The answer heer unto is plain and easy, for there is hardly any calling in this world greater then Salomon: he was heir apparent unto a mighty king and put in possession not his crown and kingdom, in his fathers life time, and yet his father david gives him in charge, 
Great men of necessity must study the scriptures.  that Salomon himself should know and serve his God which can never rightly be performed, but first of necessity he must learn the holy scriptures, which contain the matter and manner of Gods worship and all other duty whatsoever.  

An other objection.  But yet by your leave( sir) such as be great men of high estate or calling, they may well defer the study of scripture until their old age: and in the mean time follow their pleasures, and towards their latter and then learn to die well.  
This vain excuse, is plainly refeled by Salomons example, who being a young prince and but newly entred into his kingdom, 
Young princes and noblemen must study the scriptures.  was even exhorted by david his father to learn to known the Scriptures, as in an other place he persuadeth all young persons by way of a question saying, where withall shall a young-man redress his ways, but 
Psal. 119.9.  by guiding the same according to Gods word: the continual holy meditation whereof, is a sure sign of a blessed man 
Psalm. 11.2 and 119. wholly  as himself doth witness.  
And Salomon likewise following his good father doth aduise all estates and callings not to forget to serve their God during their young yeares, before old age doth steal upon them.  
Eclesiastes. 12.1.  
Thus do you see all excuses removed to hinder great men from studying the scriptures even during their young: 
To protract the study of the scriptures most dangerous.  and youthful yeares, whom to defer until their old age is most daungerous: for it is but as a dream for them to die well, if they haue no care in the mean space live well: or can they at all live well indeed, and know not Gods law the rule of well doing, or hath any estate a lease of his life to live until old age? or any good assurance beforehand, that then they shall haue grace to know and serve God, having all their former yeares rejected the means to attain thereunto in neglecting the study of the holy Scripture or diligently to frequent holy exercises, oh how sore be such men deluded. 
An objection.   
But it may be objected by such a great parsonage if I should be known unto my superiors, to become a student in the holy scriptures, or to carry the book of God in my hands, I should to much discredit my calling.  
Let all great persons consider better of that which followeth: Shall it bring no dishonour unto their places, to be seen with profane books of pleasure in their hands, as books of love, poetry and such like: and shall it procure disgrace to thier persons to hold the holy Bible in their hands? 
None but careless persons of their salvation will carp at such as study the scripture.  How great an absurdity is this, to imagine that the book of Christ Iesus( in whom only they look for salvation) should procure their disgrace amongst their fellow christians: as though it were unbeseeming great men too know the misery of their redemption, or how they should serve their blessed redeemer, which no calling will carp at, but such graceless persons as haue no care nor conscience at all of their own salvation.  
And truly if great men were well acquainted with such excellent matters and variable change thereof, 
The Holy scripturee before all other writings for excellent matter, and varitie therof.  as is plentifully expressed in the holy scriptures, of what point soever they would bee resolved, either touching this world or the world to come: they would prefer the study therof to all other pleasures and so daily sever and sequester themselves for one hour at the least, at morn, noon or night, to meditate& contemplate the holy word of God.  

1 Of the use and end of all things created.  For first, if they would know the course& creation of all things created within the compass of mans capacity, with the right use and end of every thing, the first book of Moses called Genesis, with that of Salomon called Eccle: will satisfy them fully therein.  

2 Of the most ancient law& maner of government.  If they would be acquainted with ancient laws and statutes, how and by what ordinances the most ancient fore-fathers were guided and governed, either touching Religion or conversation: The first five books of Moses set down in the bible do plentifully entreat of all such special matter as cannot but delight the Reader very much.  

3 Of ancient histories, how gods servants haue been most strangely protected.  If they take pleasure in reading fine histories, how the Seruants of God from time to time haue been most strangely protected and preserved, and that in greatest and imminent dangers, by the almighty power and providence of God: the whole body of the Scripture is full of such examples: namely the books of Hester, Nehimiath, Esra, Ruth& such like.  

4 How God in old time, did overthrow his enemies.  If they would understand the course and success of all the Lords battels in former ages before Christ his birth, how over he defended their cause and quarrel that put their trust in him, and on the other side discomfited, their enemies when they thought themselves most sure to prevail: let them over red the books of Exodus, Joshua, Judges Samuel both the Kings and chronicles, and they will confess they never heard the like.  

5 Why in all ages, Countries& kingdoms haue been subverted.  If they desire to see and view why countries and kingdoms were subverted in old time and know the secrets of many hide mysteries heretofore revealed▪ let thē peruse the books of all the ptophets with the revelation of S John, and they will satisfy their minds in those points, and further of the coming& reign of antichrist the arch-enemie of christ and all faithful Christians.  

6 The difference between heavenly and earthly wisdom.  If their mindes bee elevate to contemplate heavenly things, or to see into the secrets of Nature and grace, what difference there is between that wisdome which comes from above, and that which riseth from human reason and where in all distresses to seek and find comfort, let them with all diligence read and consider the books of Job, the psalms, the proverbs of Salomon and Paul to the romans, which will content them fully in those points.  

7 Of the incomparable history of our saviour Christ his birth, doctrine, life and miracles.  If they take pleasure in the history of Christ to search and find out the whole course of his life, doctrine and miracles, as of the manner of his conception, birth and bringing up, with the manifold trourbles, tortures and torments which he endured for our salvation, and to become a perfect pattern of patience and obedience to all posterities, let them with all reverence muse and meditate upon the four evangelists, which do most plentifully entreat therof.  

8 Of the virtue of Christs death, resurrection and assention.  lastly, if they would gladly know the virtue and power of the Lord Iesus his death, resurrection and assention, how he conquered satan, death, hell and damnation, satisfied Gods iustice, pacified his wrath, and reconciled us into his lost favour to bee made inheritors of his eternal kingdom, and how wee are made partakers of the same: what difference there is between the law and grace, faith and good works, merits and mercy, this mortal life and that blessed life to come, and what good men haue suffered for Gods causes: let them reuoule with all care and conscience, the acts of the Apostles and all the epistles of Paul, peter, James& John with the rest, and they shall gain such increase of knowledge in heavenly mysteries as they would not foregoe, for all the pleasures and treasures in this life.  
But if some great men( for all that hath been said) will not bee advised to study the Scriptures, let all such know from the mouth of christ Iesus( how great soever they bee) that who soever is ashamed to profess him and his comfortable gospel in this wretched world 
Mar. 8.38. Luke. 9.26.  of those persons will the Lord Iesus be then ashamed, when they shall appear before his heavenly father in his celestial kingdom: which will bring more grief to their souls at that day then they haue had pleasure in their life before.  
having laboured all this while as it were, to prepare the way to the service of God, let us now come to the substance therof, 
what the service of God is, and of whom to be performed.  what it is rightly to worship and serve God, and how it must bee performed of all both generally as wee be Christians and particularly in our places and callings.  
To return therefore unto our Text, david the king exhorteth all men to know and serve God, but the way how it must be performed, he describeth more plainly in other places, namely in the 119 Psal. videlicet according to the Lords own commandments declared in his law, 
How to know and serve God.  which Salomon termeth the sum of mans duty Eccle. 12.13. O then let us strive by all means possible: first to learn and know these holy commandments with the true science and meaning of every one, and afterwards to put them in daily practise, as wee desire to please the Lord God.  

The sum of the two tables o the law.  The ten commandments of the almighty, which he gave to Moses in Tables of ston, is commonly called the law of the Lord, because they comprehend that most holy and perfect rule of righteousness, which himself prescrided for us to observe, both in that duty due to his majesty, contained in the four first commandments, and in our ordinary dealing and proceeding one with an other, as we are all bretheren in Christ, and fellow members of his mystical body, which is briefly expressed in the last six commandments.  
To run therefore speedily over all the commandments of both Tables, 
The first Table containeth that service due to God himself▪ ( for I do not stand fully dilate fully of them) in the former table which specially concerneth that service or worship due unto God: wee haue to observe four special points according to the four foremost commandments. 1 The first doth express what God only is to bee worshipped, and the reason to move us thereunto.  
2 The second, with what kind of worship he will be pleased.  
3 The third, how and after what maner it must be done.  
4 The fourth, of the time and day when the Lord will haue his worship& service usually performed.  
Now let us a little consider in particulars, of every one of these holy Comaundements: In the first, it is said, God spake these words and said, I am thy Lord thy God which brought thee of egypt &c.  

1 command.  Thou shalt haue no other Gods but me &c. In these few words, he plainly expresseth whom he will haue woorshiped, that is himself alone, 
Why God only is to be worshipped. ( secluding all other in heaven and in earth) and the reason is added because he only brought us out of bondage, which by egypt is ment, from spiritual thrall doom of Satan and sin by the only means of Iesus Christ.  
The second Commaundemet. Thou shalt not make to thyself any graven Image &c. In this commandment, God doth not only forbid all manner false worship contrary to his will, 
2 commandment, that God only is to bee worshipped after his word.  but threateneth a heavy iudgement to such, whom he termeth haters of his majesty, but he further describeth the substance of that worship which he repuireth, that is to say to keep his commandments: calling those persons such only as yove him, with promise to show great mercies unto them.  

3 command: That wee must worship God, with entire affection.  The third commandment, Thou shalt not take the name of the Lord thy God in vain. &c. In this commandment the manner of Gods worship is described, that is to say, not vainly, coldly, dissemblingly or profanely: but truly, zealously, simply, and sincerely, according to his own prescribed ordinances, which is here included, though not expressed: for as the commanding of any virtue excludeth ever the contrary 'vice, so the forbidding of any 'vice doth ever require the contrary virtue, as in this place.  

4 command: Of the set time when God will be worshipped.  The fourth commandment, Remember thou keep holy the sabbath day, in this commandment, the Lord appointeth one day in every week, to be wholly dedicate unto his service, In which wee must cease from our usual labours: the use whereof is still observed, though the day was altered vpon just occasion, and changed from Saturday until Sunday, which is more truly called the Lords day by the first Christians, 
Math. 28.1. 1 Cor. 16.2. revel. 1.10.  because as that day christ rose from his grave: But because this holy-daye is so much prophayned of all sorts of people: which of all other commandments is most necessarielye enjoined to bee kept holy: by this word Remember and the Lords own Example, not that it is greater then any of the former, but being rightly sanctified of all, it doth make us more fit to keep all the rest, and so becometh a sure sign and seal of sanctification 
●d. 31.13, 14.  between God and us, therefore I will more plainly describe the very right use of all the Lords sabbaths.  
Jsay in the 58, Chapter of his prophesy, describeth briefly the right observation therof in these words, speaking as it were in the person of God: If thou turn away thy foot upon my Sabaothes 
Isay. 58.13, 14.  from doing thine own will one mine holy day, and call the sabbath a delight to consecrate it as glorious to the Lord, and shalt honor him, 
The right use of every sabbath.  not doing his own ways, not seeking thine own will, not speaking a vain word, then shalt thou delight in the Lord &c.  
By these few words wee may plainly perceive two necessary points to be observed in the right use of every sabbath. The former, 
Two necessary points, in observing everye sabbath.  that wee lay aside as that day all our own wills, words and works, as the Lord commandeth: The latter, that we usually frequent the Lords Sanctuaries and there reverently worship and serve him as he enjoineth vs. That is to say, to call upon his name, to hear his word preached, to participate his sacraments, to sing the Lords praises, and to perform such other christian duties as shal be publicly enjoined of all: and in the mean space, to muse& meditate of that which hath been heard, to talk and confer of it one with an other, to visit the sick, to comfort the comfortless, to relieve the oppressed, and such like: But our old enemy satan( who envieth our welfare above all measure) knowing the Lords day to be our market day for the food of our souls, 
How satan laboureth to profane the sabbath& to hinder our salvation, all he can.  doth labour to hinder it all that he can, partly by planting insufficient and ungodly pastors& preachers over Gods people, such as either lack skill or goodwil to do their duties in due reason, and partly by making the word unprofitable in the hearts of the hearers,( thouhh wandering by thoughts) or keeping the people otherwise occupied, that they should not hear the word at all, and so doth lull both sorts in the cradle of security to their endless destruction, except they repent and forsake such ways in time.  
In regard whereof, how expedient it is, for all such as yove God and long for salvation to observe the counsel which Salomon giveth, videlicet, when they enter into the Lords house 
Eccles. 4.7.  to look unto their feet &c. whereby our affections are understood, so that aswell the Minister is fore warned to become( as Paul saith) 
1 Cor. 4 12. How to carry ourselves in Gods house.  a faithful dispense of the Lords secrets, as the people to hark and mark what is spoken, to reform their Religion and lives thereafter that so their endeavours may not be in vain but the Lord our redeemer glorified in both.  
For their better prepararion to sanctify each Lords day, it shall be good therefore for every one privately before public prayer time, 
How to prepare ourselves to Gods worship.  to call vpon God in their own seceret chabers for grace& direction, to examine their own hearts in what case they stand, that wherein soever they find their own wants, the may use all holy means to be furthered& strengthened in the true fear and service of the Lord, which if every Christian would duly observe, before they went to hear the word of God preached, then should they be sure to profit thereby▪ for there was never any that ever sought the Lord with their whole heart,& begged grace of his goodness to that end, whom wee red to haue been sent away empty.  
To come now to the second Table, which concerns our duty one to an other, as fellow members of that mystical body whereof Christ Iesus is the head there be six commandments belonging thereunto.  

5 command.  The first whereof, which is the fift in number, doth knit us altogether in one corporation, the magistrate to rule, and the people to obey, as the Lord requireth.  

6 command.  The sixth, doth teach us how wee ought to live peaceably, and to preserve one an others life.  

7 command.  The seventh, how to keep the marriage bed undefiled.  

8 command.  The eight, that in no wise we defraud our neighbour of his goods.  

9 command.  The ninth, that wee impair not our neighbours good name.  

10 command.  The tenth and last, that every person( of what degree soever) content himself with his estate.  
But to speak something more of these latter commandments( as of the former) the first, which is the fift in number, Honor thy Father and thy mother, 
The true sense of the fift commandment.  that thy dayes may bee long &c. In this commandment albeit the duty of all inferiors to their superiors, bee specially ment in this word honor, yet the like duty of all superiors unto their inferiors, is likewise contained under these words of father and mother, that is to say, of Magistrates to govern, of Ministers to preach, of Parents to teach, and of masters to instruct their charge and family in the fear of God: Then shall both the Church and common wealth flourish and every one prosper in his place and calling, as the Lord promiseth in his commandment.  

The true meaning of the 6. command.  The sixth commandment, Thou shalt do no murder. In this commandment is forbidden all manner violence il-wil or purpose to hurt our neighbour, and requireth unity and amity, to abound in all persons.  
The seventh, Thou shalt not commit adultery, this commandment inhibiteth not only the act of adultery itself but also all inordinate lusts tending to that end,( especially in married persons) and chargeth each one to keep his own body chast for the Lord. or to use that lawful means of marriage, which himself hath ordained for avoiding of sin.  

The true meaning of the 8. Commaun.  The eight, Thou shalt not steal, this commandment, abandoneth all unjust, false and fraudulent deling, from amongst all men, and requireth all just and upright proceeding amongst all degrees and persons to the common benefit one of another.  

The true meaning of the 9. command.  The ninth, Thou shalt not bear false witness against thy Teighbour: this commandment, not only excludeth all false oaths, and detracting one another, but enjoineth on the contrary a tender regard to maintain and defend each one an others good name.  

The true meaning of the 10. come.  The tenth, Thou shalt not covet thy neighbours house. this commandment forbiddeth all covetous desire to haue any thing that belongs to our neighbour,( albeit wee mean to pay truly for it) except the party be willing to part with it, which plainly describeth before our eyes, the perfect pattern of a true Christian, videlicet, so contentedly to live in his estate and calling( how mean so ever) that he hath no desire to haue the same better din respect of outward things, but ever to refer his will to the Lords.  
having thus briefly discoursed over the general duty of all manner christians so far as the lawe requireth at their hands, which every one ought to put in practise according to the counsel of our kingly prophet, know and serve God, it followeth now by the same rule also to describe the duty of all manner persons, in their particular places and callings, and to exhort every one thereunto.  

The Prince his duty.  Art thou a Prince or Potentate in this world, as mighty in power as david or Salomon know what thy God requireth of thee in thy place and calling, that thou profess and prefer true Religion, as the same is prescribed in the word of God, and to procure so much as in thee lieth, that all thy people afmay learn the same, and specially to serve God thereter, that he may bless thee in all thy ways.  

The magistrates duty.  Art thou a Magistrate in high authority under the Prince? know what thy God requireth of thee: that thou beate down all sin& wilful sinners 
Rom. 13.1.6.  and that thou give countenance to good men and godliness, look therfore thou serve God thereafter.  

The noble man duty.  Art thou a noble man of great estate or calling, know what thy God requireth of thee, that thou go before others in godliness& that virtue, thou live within the compass of thy calling, that thou be moderate in diet, pleasures and apparel, that thou become a good benefactor to the Church and commonwealth, look therfore thou serve God hereafter.  

The judge his duty.  Art thou a judge in causes and controversies, to give equal doom between party and party, know what thy God requireth of thee, that thou hear indifferently all mens causes. that thine heart& hands be free from all bribes, that thou be clean from partial affections, of yove or hatred, that the fear of God be ever before thine eyes, that thou haue no respect of persons, that thy iudgement stand with iustice and equity, look therfore thou serve God in this sort, that he may maintain thee to do him much service.  

The Iustice of p●ace duty.  Art thou a Iustice of peace or quorum, know what thy God requireth of thee, that thou punish all peace breakers and vagrant persons with all others that live disorderly, look therfore thou do so indeed, and seek to serve God daily more and more.  

The man in credit his duty.  Art thou in credit or countenance any way, know what thy God requireth of thee, that thou live soberly without vainglory, that thou ever pity all poor suitors, that thou favour and further their good dispatch, look therfore thou serve God accordingly.  

The Maior and Sheriffs duty.  Art thou a maior, sheriff, Alderman, or other head officer in city or country, know what thy God requireth of thee, that thou haue special care and regard to the common benefit of that corporation where thou art planted, that thou banish roges and all such persons as live in idleness, game or such like, that thou comfort and cherish all such good members, as being but poor seek to live justly upon their own travell in some lawful calling, look therfore thou serve God thereafter,  

The Ministers duty.  Art thou a Minister and hast a charge of souls, know what thy God requireth of thee, that thou haue no more Church-charges then thou canst well discharge, that thou be apt 
1 Timo. 3.2. 2. Timo. 4.2.  able and wel-willing to preach and teach Gods word unto them, that thou 
1 Peet. 5.2.3.  perform the same duly and truly, that thy life be answerable 
Mat. 5.16.  unto thy doctrine, look therfore thou serve God in this sort, for fear of the 
1 Cor. 9.16. The Land-Lord h●s duty.  woe if thou faint or fall therein.  
Art thou a land-Lord and hast Tenants under thee, know what thy God requireth of thee, that thou remember both thou and they are bought both with one price, and that with God there is no respect of persons, that he detesteteth all violence and oppression. and appointeth each one to live in his calling, look therfore thou give them no cause to complane least thou and thine do smart for the same: seek therfore to serve God after these rules.  
A●… thou a rich man that hath this worlds good, know what thy God requireth of thee, that thou remember to bee 
1 Tim. 6.17, 18  rich in good works, to relieve the poor, the fatherless and widows, to help poos schollers, prisoners ct such like, look therfore thou serve God in this sort, so shall thy treasure increase in heaun.  

The Lawyers duty.  Art thou a lawyer and pleadest mens causes, know what thy God requireth of thee, that thou do not bolster up naughty matters, neither yet plead wilfully against conscience: that thou faint not at any time to plead right and iustice, as well for the poor that hath no fees to pay, as for the rich who filleth the purse, that thou deal faithfully in all mens causes,& tell them truly the state of their case at first, as at the last so uere as thou canst, O look thou serve God after this manner, so shalt thou haue favour with him and all good men.  

The merchant his duty.  Art thou a Merchant, a Mercer or such like, know what thy God requireth of thee, that thou deal with sound and substantial wears, and part with the same at a reasonable price: that thou buy and sell without oaths or lying,& in all thy dealings use true weights and measures: O then be careful to serve God in this sort, that he may prosper thy lawful endeavours.  

The Father& masters duty.  Art thou a Master, a father or householder, know what thy God, requireth of thee, that thou train up thy seruants, children and prentices in the true knowledge and fear God: look then thou serve God and become careful.  

The married mans duty.  Art thou a married man of what calling soever, know what thy God requireth of thee: that thou learn of Christ the head of his Church 
Ephs. 5.25, 26, 33.  to nourish and cherish, to guide and govern thy wife in his fear, and ever bear with her as the weaker vessel, look therefore thou serne God after this manner.  

The wives duty  Art thou a wife of what degree soever, know what thy God requireth of thee, that thou learn of the Church, as the Church doth to christ, 
Ephes, 5.22, 23.34.  to submit thyself to thy husband in all things, to bee guided as he will in all lawful things, that thou love and obey him as thy head and husband, look therfore thou serve God as he commandeth thee.  

The Artificers duty.  Art thou a trades-man, artificer or such like, know what thy God requireth of thee, that thou make good stuff without fraud or covin: that it, tend more to proffite then pride, and that thou do not ouerprize it in selling, to abuse the simplicity of the buyer, look therfore to serve God faithfully.  

The schoolmasters duty.  Art thou a schoolmaster, and hast charge of youth, know what thy God requireth of thee, not to train them up with profane fables, but in such knowledge as tends to godliness, look then thou serve God thereafter.  

The poormans duty,  Art thou a poor man or day-taile labourer, know what thy God requireth of thee, that thou bee well content with thy calling, that thou labour faithfulie, in thy work, and use not to loiter in thy masters absence, look therfore thou serve God as he enjoineth thee.  

The seruants duty.  Art thou a seruant, an aprentice or such like, know what thy God requireth of thee, that thou purlome not thy masters goods or wears, nor deal vniustlie in thine accounts, that thou seek not to please him only in presence but 
The unmarried per●ons duty 1 Cor. 6 15.16.20.  as well in absence serve him faithfully, look therfore thou serve God in this sort.  
Art thou a single man or woman, know what thy God requireth of thee, that thou keep thy body as his holy temple 
Ephes. 6.5.7.8.  that thou abstain from all fornication, and avoid all tempting occassions thereunto, or else use the lawful means of marriage 
Hebr. 13.4.  as a remedy against sin and all sinful motions, look therfore in any case thou seek and serve God after his rule, that he may bless thy lawful desires.  

The usurers duty.  Art thou an usurer or wicked oppressor, know what thy God requireth of thee, to make restitution and forsake all thy sinners, to become a new man out of hand 
Amos. 6.3. Eccle. 5.7.  and not to defer the same any longer, least the Lords wrath fall suddenly upon thee, oh then look thou serve God diligently hereafter.  
having thus briefly posted over the several duty of every person, in his particular place and calling, let us now come to speak of that other point touching the manner of Gods worship, with what affections he is to be served: 
The second part with what affections God is to be woorshiped  which being duly and deeply considered, will bring no small instruction& comfort, for the Lord being of a spiritual substance, eternal, infinite, almighty and merciful, a hater of sin, and lover of goodness, most wise, most just, most holy and righteous, out of whose fullness we all receive that measure of grace which wee haue to do good: he cannot away to be otherwise served, then best agreeth with his own nature, that is to bee woorshiped 
John 4.24.  in spirit and truth, and as david saith hear with a perfect heart and a willing mind: not with a peevish, perverse or partial heart, or with a wicked, wilful and wayward mind, but with a perfect heart and a willing mind: as that form and manner of faithful service where withall he is only delighted.  
The heart of man, 
Two fit similes.  is fitly compared to the root of a three, which being sound doth nourish the branches, and bring forth sound fruit: It is also likened to the head of a fountain, which being sweet, doth sand Soorth wholesome and sweet water, but either of them being corrupted, do bring forth the contrary: even such is the heart 
Gen. 6.5.  and mind of man; by nature,( as wee all lie corrupted in Adam) till we be renewed and regenerate by grace, and therfore as Christ saith, can bring forth no goodness 
Mat. 7.18.  naturally, for out of the heart proceedeth evil thoughts, adulteries, fornications, murders, thefts, 
Mark. 7.21, 22.  covetousness, wickedness, deceit, vncleannes, a wicked eye, backbiting, pride and foolishness.  
But the heart and mind of man, being purged and purified by faith 
Acts. 15.9.  in Christ, must of force then bring forth contrary fruit, as yove, ioy, peace, long suffering, gentleness, goodness, faith, meekness, temperance as S Paul witnesseth Gal, 5.22.23.  
Out of that which hath been said, I conclude thus much that the heart of man, 
The several properties of the hart& mind.  is as it were the very root and fountain to carry and convey all his affections to good or evil which way it lusteth, and the mind being likewise the life of the soul, to give life and strength to the sensible parts, powers and faculties of soul and body, to prosecute that which the heart most affects: 
keep thy hart diligently.  which being duly observed of all the counsel that Salomon prescribeth in the proverbs, is very profitable and most needful, to keep our hearts with all diligence, because out of them springeth life. Pro. 4.23,& to serve the Lord with our whole heart, mind, soul and strength 
Duet. 6.5.&  as we are enjoined in many other places of the holy Scripture.  

Psal. 119.  And whereas david teacheth that we must serve God with a perfect heart,& a willing mind, which secludeth a double& dissembling heart, with a foolish feigned& froward mind, 
The papists& carnal gospelers reproved again.  hereby again the temporizing papists and carnal gospelers are both very plainly and roundly reproved: for would any of the papists come to our Church( but the word preached would root out their errors) were not the danger of law to compel them, or that they cory favour with superior Magistrates in hope of credit, 
temporising papists cannot serve God.  preferment or such like,& so long, their consciences must needs give evidence against them, that they cannot please God, for they do not serve him with a perfect heart and a willing mind.  
again, all such gospelers, as make a faire show in coming to the Church, and yet while the word is red and preached, are tattling and talking, wagging and walking or haue their mindes otherwise occupied, some about their farms, 
carnal gospelers cannot please God.  some about their oxen and some about their pleasures or some like profanes do these men serve God with a perfect heart and a willing mind: there consciences cry out to the contrary and so long sure they cannot please God.  
Oh then in any case let us take heed, that wee do not become mockers of God, to worship him with our bodies, when our souls are far from him, 
Who mock God  we honour him with our judges, when our hearts wander from him: to serve him in part, some piece of the sabbath, and to serve sin and satan the rest: for God will not be mocked, he is ever jealous of his own glory, 
Gal. 6.7.  who will either haue the whole day or no part thereof, he will haue the whole body and soul or no part of them: he will be woorshiped with a perfect heart and a willing mind, or else not at all.  
For if any of us all had a seruant that were an idle fellow, forslowed his business, 
How wee would use a bad seruant  minded other matters, or went to his work like a bear to the stake, full sore against his will: would wee be pleased with his service, and not rather set him packing out of our doors.  
Oh then let us learn to become wise-harted, to judge ourselves in time, that except wee all amend, our wants, and cast away our coldness a carelessness in Gods service, 
Let us judge ourselves in time.  and seek to obey him faithfully and readily as he commandeth even from the bottom of our hearts and souls, wee are unworthy the name of his seruants or to continue in his blessed service, for not every one that saith Lord Lord, shall inherit his kingdom, but he that withall 
Math. 7.21  obeyeth his commandments as he requireth.  
Now let us proceed to speak a little of those notable reasons, 
Three reasons to move us to serve god.  which Daniel here useth to persuade Salomon to serve his God, which are three in number every one more forcible to move then other.  
The first is taken from the natural insight, knowledge and understanding of the almighty: that he searcheth all hearts, and understandeth all the imaginations of thoughts, which points being ever in our remembrance, 
The first reason to serve God.  will make us hence forth more watchful to look to oar ways, both to forsake that which is ill, and faithfullye to follow that which is good: For what seruant( though never so bad) that he serveth such a wise master, as will not only call him to account, how he hath wrought and done his business, 
What will make a loiterer labour  but will further haue such a watching eye into his continual labours, as if he should but loiter but one hour, should take him tardy, would not such a master make him stir his stumps, if he either regarded to please him at all, or hoped in the end to be payed for his pains, how could it bee otherwise?  

Why all should serve God.  Then I besecch you, let me once again exhort every person, from the highest to the lowest, from the best to the worst, to walk more vprightlye in their places and callings seing they profess to serve that God who searcheth all secrets, and will one day call them to make account how they haue used or abused his talents.  
If those covetous cormerants that scrape& scratch this earthly pelf together, by hook and crooke, 
Why covetous men should repent.  right or wrong, they care not how so they can catch it, could remember thus much, that the Lord God seeth all their ill dealings and will one day call them to account for the same, they would not stil wilfully provoke his wrath towards them by offending his majesty, O then let this reason move them to repentance.  
If those carnal minded men, 
Why drunk●… should repent.  that give themselves to surfeiting and drunkenness, to whoredom and vncleannes, would call to remembrance that the Lord God seeth all their ways, and will one day call them to account for the same, it would make them leave all manner of filthiness: O then let this reason &c.  
If the wrangling Lawyers or other petty foggers that abuse good laws and godly Gouernours, 
Why wrangling lawyers should repeat.  by bearing and bolstring up bad men and causes should consider thus much that the Lord God seeth the proceedings, and will one day call them to account for the same, they would forsake all such evil ways: O then &c,  
If the seceret vndermyning usurer, 
Why usurers should repent.  and all such coosning deceitful crafts-men, should wiselye forethink that how closlye so ever they convey their craftiness, from the eyes of good-men, yet they cannot hide the same from the Lord, but he thoroughly seeth and searcheth the same,& will one day call them to make their accounts: they would then forth with gave over such wickedness: O then &c.  
If all Church papists who carry to faces under one hood, 
Why church-papists should repent.  should meditate thus much with themselves that albeit they dissemble and cloak their hippocrisie never so cunningly from the eyes of the Lord, yet the God of heaven that hateth all hypocrisy he seeth and will search the secrets of their consciences, and will one day call them to account for the same: O then. &c. And whereas david saith the Lord searcheth all hearts, noating as well the good as the bad, of of what calling, country or condition soever 
Gen. 1.26.37 Psal. 44.9.10.11.  because he onely made the heart of man, let every christian learn thus much thereby, that in all their ways they walk so uprightly, 
Why wee all should repent.  as all their thoughts, words and works may be ever framed after Gods will: that when they shall lay open the secrets of all men, their consciences in that day may not accuse them.  
O then set this reason move them to repentance.  

The second reason to move us to serve God.  Now let us come to the second reason, which david useth to make us serve God, which is drawn from the blessing that shall ensue therof: if thou seek God he will be found of thee, wheerin wee haue to learn these two lessons.  
First, what it is to find God.  

too good points  Secondly, the way and means how we may find him.  
Touching the former,( though it be set down by david in the latter places) yet seeing it is a special reason to move us to seek God, 
Why I place finding before seeking.  and moved in other places to go before as in 130. psalm verse 4, where it it is said, with the Lord is mercy, that he may be feared, planting mercy before as the cause of true fear.  

The first point, what it is to find God.  I will therefore speak first of that excellent blessing what it is to find God, which in a word is to find all the treasures in heaven and in earth,& not only to finde them, but also to enjoy them for ever more.  
For when as the Lord created heaven and earth,& all things therein for the use of man, to take and use them at his will and pleasure, yea more, to guide and govern them as their sovereign Lord when nee was fallen from his first integrity. Then how much more doth the right use of them appertain unto us, when wee are reconciled into Gods favour, and desire to seek to find the Lord Iesus.  
dost thou not want wit or wisdom to guide thyself aright in the duties of thy calling, 
Where wisdom is to be found.  all the tresures of understanding, wit or wisdome remain in the Lord, therfore if thou find him, thou canst want no wisdom.  
Art thou sick, poor or any way distressed in soul or body, all health, wealth, 
Where to find health. &c.  and welfare are resident in God therfore if thou find him thou canst lack nothing that is good.  
do thine enemies pursue and persecute thy soul, all power is the Lords in 

Mat. 28.18. Col. 2.15.  
Where to find safety against al enemies.   heaven and in earth, he hath subdued satan, sin, death and damnation: therfore if thou find him thou canst want no strength to conquer all thine enemies, be they never so many malicious or mighty.  
Doth thy conscience oppress thee with the weight of thy sinners, the Lord hath nailed them fast unto his cross 
Col. 2.14.  and fully satisfied his farhers iustice for them, therfore if thou find him, thy sins shall not torment thee.  
Wouldest thou gladly haue life everlasting and be partaker of the joys of heaven? 
Where salvation is to be found.  Christ Iesus thy saviour hath purchased& prepared heaven for thee and all his redeemed, therfore if thou find him thou findest salvation.  
Thou canst not name any thing needful in heaven or in earth, belonging to this life or the life to come, but the same is in Christ most plentifully for in him( as the Scripture saith) all 
Col. 1.19.  fullness doth dwell: Therfore to find him, is to find all treasures in heaven and in earth.  
Seeing therfore all true ioy and felicity is solelye and wholly to be found in Christ Iesus, 
The 3 point how to find God  and that no man can compass or comprehend the same, but such only( as know and find him) let us now come too to speak of that matter which is the second point here to bee handled without the which( whatsoever hath been said) all is in vain and cannot profit vs.  

A fit simile.  As for example, if I know certainly that in such a word an infinite made of money were hid, if the owner therof would give it unto me, yet if by no means I could find the same, what should the gift of such a treasure profit me? if it were of value to purchase a kingdom nothing at all: so standeth the case, between christ and us, Though I know never so well and certainly, that all kind of treasure is perminent in him, and do belong to such as can find him yet if can by no means find him what shall the understanding heer of profit me? nothing at all.  
Oh then in Gods name give heed to that which followeth and lay it up safely in the coffer of your harts, for then shall you be sure to find christ indeed: if thou seek God( saith David) he will be found of thee, so that all the virtue lieth in this word seek, where upon ariseth these two questions. 
Two Questions.   

First, where to seek christ.  
Second, how to seek for him.   
Touching the former, Christ himself will resolve us, who teacheth every one that would find him, to 
joh. 5, 39. christ in the scripture.  search the holy Scripture: In the scripture therfore Christ is to be found, and those that would find him, there must they seek him  
For though it be true that Christ is in the heauens, ( as touching his humanity) 
Col. 3.1.  and that there wee must seek him at the right hand of his father: yet whosoever would know what Christ hath done for him to bring him to that glory, in the Scriptures only there must they find it. 
Christs body 〈◇〉 heaven, his virtue in earth.   
And though it may bee truly said also, that the Lord is present in his sanctuary amongst the assembly of his seruants, 
Mat●. 13.30.  to direct and guide them by his holy spirit, yet the way and means rightly to distinguish between Gods sanctuarye, and the synagogue of Satan: is by retaining therein the exercises of religion pure and undefiled, according to the word, so that still the scripture must be sought unto, being of themselves only sufficient, for teaching all truth, 
2. Tim. 3.16, 17.  for confuting all errors, for instructing in all godliness, and for reproving all manner 'vice, that the man of God may be perfect in all things.  
Seeing by these proves it plainly appeareth, that Christ to our comfort( as touching his offices of king 
joh. 5.39.  priest and prophet) Is truly and effectually to be found in the Scripture. 
2. part how to search the scriptures to find christ.   
It followeth now to speak of the latter part, how to search the Scriptures that wee may find christ, which Salomon teacheth us plainly in these words: If thou seek wisdom as for silver: and searchest for her, as for treasures: then shalt thou understand the fear of the Lord: by wisdom in this place, is understood, the true knowledge of Christ in the scripture.  
Now then wee are to inquire, what pains& travell all men take, that seek and search for silver and treasure, seeing this example is set before us to imitate and follow: 
How all men labour for silver.  The merchant ventereth both goods and life to come by this silver, the lawyer spendeth his tongue and stumps to get this silver: the science man toileth his head and hands to obtain silver: the poor man worketh both day and night to earn this silver: but let us come to the other point touching the digging& searching for treasure, which doth more aptly express our duty.  
If it bee but a moyne of copper, tin or led, what pain and diligence is used by the owner to come by the same, but if it prove a vein of silver or gold, Oh then how glad is the Lord of that soil, 
Oh diligence of mettall Myners.  how quickly doth he set poyners on work, how eagerly then is the vein followed, with what care, courage and comfort do all men labour almost day and night in hope to be greatly enriched thereby: all such men know, as haue experience in those matters, that there is no care, no pains, nor any coste spared to effect their business, and get the said treasure. Yea albeit the vein sink down very deep and prove most hard and difficult to win, yet do they not cease nor slacken their labour, but rather add so much the more diligence, in hope that their gains do double their pains when the moyen is once won: for this they hold( as a rule infallible) that the lower any mettall doth lie in the earth, 
The lower the mettall lies, the better, it proves.  the better and more gainful it proves in substance.  
even so it is in the study of the Scriptures, the more pains and diligence thou usest therein, the more increase of sound knowledge, wisdom and comfort is gotten in the end: being that most rich and unvaluable moyne wherein 
Psal. 119. Pro. 3.13.14.26.& 8.18.19.  all the treasures of wisdom and understanding are to be found containing and compredending all the holy counsels and commandments of the Lord, so 
John. 20.31.  much as is necessary for our salvation, the estimate whereof is so inestimable, as our saviour prefereth the dear saluaton of one poor soul 
Math. 16.26.  to all the treasures and pleasures in this world, neither can it be other wise, for the blood of Christ( by which our sins are purged) as the Scripture doth witness 
1 John 1.7. 1 Peet. 1.18.  is much more precious then all gold and pearls.  
moreover this diversity there is between those that seek for earthly treasures, and them that study the holy Scriptures, that whereas oftentimes the former loosse their labour in missing that they seek for, yet there was never any since the world began that fought the Lord vnfeignedly in the holy Scripture but they found him, as the examples of all the patriarches, Prophets, and Apostles, with all other our forefathers mentioned in Scripture from the first of Genesis till the last of Apocal●ps doth plentifully witness: o then how ought all men( of what estate soever) to study the holy Scripture?  
But the Masters of moyners will object and say, 
An objection.  we can set others on work to dig mettall, and when it is found, take the gains to ourselves, may we not do the like in searching of the scripture.  
I answer no, for david here telleth Salomon his son that if he would find God, he himself must seek him, and not pass it over unto others, as great men commonly do in these dayes: saying, to study the Scriptures belongeth only to men of the church, preachers and such like, as though none but learned men should be saved, for so they must needs wrest the Lords speeches, where he willeth all that longs for life eternal 
joh. 5.13.  to study the Scriptures.  
Let no man therfore saint to himself of what calling soever) that he can get any other way to heaven, but by the Lord Iesus, and by him only: or that Christ is at all to be found their saviour: but as the Scripture doth testify of him, or they can possibly find him therein, if themselves do not seek him with their whole heart, as david did 
Psal. 119. Deu. 17.19. joh. 1.8.  and as all kings& princes are enjoined. For as no man living can get any gains or find any moyne of mettall or treasure, 
A fit simile  except he take pains to open the earth,& follow the vein with labour and diligence: no more shall any man ever attain to find out the treasures that are hide in Christ, 
How Christ is to be found or  except he diligently study the Scripture and frequent holy exercises where the word is preached, then( and not before then) shall he taste and feel how sweet the Lord is, for so himself instructeth us how to find him, saying, seek 
Mat. 7.78. Ignorance of dangerous.  and ye shall find him: but he never promised to be found of those that seek not to find him.  
If wee should therfore wisely he consider, how many and great inconveniences do grow through ignorance of the scripture, then would wee more carefullye labour day and night to be conversant in them. What is the cause why millions of thousands where popery is professed, are so gross idolaters to fall down and pray before stocks& blocks, which they term holy Images, yet are called of the Lord and his holy prophets false Images 
Exo. 20 4 5 Deu. 4 15 29 jer, 51 17 18  lying teachers,& deceivable vanities forbidden to be used: but are altogether ignorant in Gods word, and suffer themselves to be led blyndfolde by such blind guides 
Mat. 15.14  as will bring them all to fall in the ditch.  
What is the cause why so many hundreds, tear and blaspheme the holy name of God by swearing and forswearing without any cause, but that they are ignorant of the Scripture, which threateneth great judgements 
3. Command. Zechas 5 2 3 4  against such vile wretches.  
What is the cause why so many persons wilfully profane the Lords holy Saboths, in prosecuting on that day their ordinary accustomed causes& pleasures, but they haue not perused the scripture, which plainly denounceth 
4 command. Exo. 31 14  great judgements against him.  
What is the cause so many wickedly rise and rebel against their own souerainge 
Rom. 13 16  and superiors but they are ignorant in the scriptures, which threateneth great judgements against such wicked wretches.  
What is the cause that amongst all callings some are malicious, some vicious persons, some drunkerds, some deceitful persons, some covetous, some contentious persons but that they know not the holy Sctipture, which ptonounceth damnation 
1 Cor. 6 9 ● Gal. 517 ●0 ●….  to all such wicked woorkers.  
I wish with all my heart, that these my examples of so great inconveniences continually accompanying the ignorance of the Scriptures, may move all persons to take greater pleasure in reading of Gods word, especially seeing so exceeding benefit is promised to those that delight therein,& labour to frame their lives thereafter as hath been declared.  
The manner and way to search the holy scripture without doubt or danger to fall into errors, is to red the same with an humble spirit, as Christ maketh himself an 
Mat. 11.29  example) to mark diligently that goeth before and followeth after, and to what end the same tendeth, conferring one place with an other, and rightly distinguishing between allegories, parables and plain speeches, 
How to red the scripture with profit.  calling continually on the Lord by prayer for his grace and holy spirit: then shall we know the secrets 
Psal. 25.9.  of the Lord, then whereunto if you add a perfect heart and a willing mind, to reform your religion and life thereafter, shall you abound in the knowledge of the Lord, thē shall his word be most sweet unto your souls, 
The benefit of reading the holy scripture to serve God thereafter.  then will you prefer the same to all worldly pleasures, then shall the power therof subdue all sin in you, then will Gods spirit work a change in you, then shall both your life& religion please God, thē shall you indeed find the Lord Iesus, then shall you prosper in all his ways, then will he protect you against all your enemies, thē will he preserve you in all extremities, then will he comfort you in the hour of death and then will he bring you to his joys eternal, which is the chief blessing of all other blessings. It followeth now to speak of the last reason which david useth to urge us to serve God, if the former should fail, drawn wholly from the judgements of God against such as contemn the same, 
The third reason to move us to serve God.  which may well be termed the whip-cord reason to cause and compel us to serve the Lord, or else nothing will prevail, which is only thus much, if thou for sake God he will cast theee of for ever. 
The whip-cord reason.  As if david should haue said unto Salomon, of all the sons that God hath given me, I haue ever been most careful of thee( o Salomon) to know and serve God because I foreknew thou shouldst be a king to guide this great people according to his will: I haue plainly told the way and manner how, with a perfect heart and a willing mind: I haue shewed thee further two forcible reasons to move thee thereunto: The first drawn from the nature of God, that he seeth& searcheth all mens hearts and understandeth all their secrets: the other taken from that exceeding blessing which shall ensue the service of god: if thou seek him he will be found of thee: and in finding him, thou findest all treasures in heaven& in earth: Now if neither of these alleged reasons, nor any of my former persuasions, can cause thee to continue in the service of God yet if thou haue any care at all to escape hell& come unto heaven, see thou seek and serve the Lord God truly according to his word, otherwise I protest before his glorious presence and here before all my Estates, that if thou forsake him, he will cast thee off for ever, both from being king,& out of his favour, which thou shalt be sure one day to find: o then let this reason prevail, to cause thee serve God faithfully.  
But to make this reason a little more plain, 
Two poin●…  let us consider of these two points. First, what it is to forsake God, and secondly who they are that forsake him: before we come to speak of their iudgement. 
unbelief is to forsake God.  Touching the former, To forsake God, as the Apostle noteth to the hebrews, is to haue an evil and vnbeleeuing heart. Heb. 3.12. Which importeth first, they must be believers, else how can it be truly said, 
More plainly revealed.  They depart from that which they never had: so that of necessity this is to forsake God, a revolting from that sound faith and religion of the gospel, which the party once hath professed.  
Another kind of forsaking God, Salomon describeth in the first of his proverbs, which is wilfully to hate the knowledge of God, or to bee guided after his word. whom the Church termeth further, 
Pro. 22 31  such as mock Gods ordinances, which sort of sinners also the Lord will reject.  
Now then let us come to the second point; to examine by these rules, 
who they are that forsake God.  who they are in dead that forsake God, that is to say, all such as willingly revolt from that faith of Christs holy Gospel which they once professed; or wilfully refuse to conform or reform their lives thereafter, and yet profess the same.  
These definitions of forsaking God, which are grounded on his word, doth lay open the estate of two sorts of people to be most dangerous. The one is, 
In what estate the revolters from the gospel are Math, 15, 6  of all such Papists, and other revolters of what state so over, who before time haue openly professed and protested the religion of the gospel, and now are Apostates, embracing popery, and their own inventions in Gods worship, flatly forbidden by his holy word. 
In what estate carnal gospelers are.  The other sort is, of such as profess the truth of religion according to the gospel in their speeches, but refuse utterly to reform their lives thereafter, and so deny the power thereof to work in their harts, as the Apostle noteth Rom. 1.18.31. Of which cursed company are all such as we call carnal gospelers, of what sort so ever.  
If al professors within this realm of England should examine their lives without partiality, whether the same agree in all points with that holy gospel of Christ Iesus, whereof we make so fair protestations, I doubt many of us, yea many thousands, shall bee found such as forsake God, our lives& conversation are so abhominabl 〈…〉 his s●ght. For, howe many of us haue often heard patched, and red in Gods word, That usury and extortion, pride and oppression, whoredom and drunkenness, lying and swearing, slandering& backbiting, malice and hatred, covetousness and contention, with all other gross sins, are flatly forbidden by the word of God, vpon 
2. Cor, 9, 10. Gal. 5.19 20, 11.  pain of damnation, and yet do wallow therein. I do appeal to every mans conscience, with this caveat, that whosoever doth feel himself guilty in any of them, he seek to forsake them, 
Who so repents not, must needs forsake God. & to serve God better, least he be found amongst that cursed company of such wicked wretches as forsake the lord God, and then must his judgements needs cease vpon them. Which now followeth something to be spoken of.  
david saith to Salomon, If thou forsake God, he will cast thee off for ever. Now to be cast off for ever, what is it else but to loose the favour of God in this world, 
The most fearful iudgmennts of such as forsake God.  and eternal felicity in the world to come, and not that onely, but to be cast into endless torments of soul& body when this life is ended: yea, for the most part, as such persons haue not any regard to serve God in this world: so he maketh them often subject to his judgements in this life.  
As for example, the Apostle saith, that as they regarded not to know and serve God, so he gave them up in to reprobate winds. Rom. 1.28. to do those things that were not convenient, whose end is damnation, 2. The. 1.6.9 which shal neither haue ease nor ending.  
But to produce some fearful examples of such as refused either to know God in his gospel, or to reform their lives thereafter, that such as delight in the same wicked ways, may either repent, or look for like iudgments.  

wilful presumption punished in Adam& eve.  Adam and eve our original parents, being planted in paradise, a place of all pleasure ●hey would needs follow their own wicked will against the forbidden commandement of God. But what became of them? both they and we their woeful posterity were banished paradise, a place of pleasure, 
Gen, 3, 23  and are now subiects to all kind of misery of soul& body: a fearful example to all self-willed discontented persons, O then let this reason compel us to repent!  

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

Wilful worshippers punished. lieu. 10, 1, 2  Nadab and Abihu, they would needs offer strange fire unto God, contrary to his express commandement, but what became of them? themselves were as strangely consumed with fire( s) a dreadful example to all worshippers against Gods word, O then, &c.  

Disobedience punished. Numb, 16 31, 32  Corah, Dathan, and Abiram, they would not be obedient to Moses their governor, as the Lord had commanded: but what became of them, the earth did open( t) and swallow them up quick, a fearful example to all rebellious persons against their lawful magistrates, O then let us, &c.  

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

Vncleannes punished.  The incestuous Sodomites, they would needs prosecute their abominations against the good counsel of Lot their neighbour: 
Gen, 19, 24  but what became of them, they were al consumed with the stinking fire of brimstone from heaven, a fearful example to all licentious persons, O then let, &c.  


covetousness punished 1, King, 21, 9 1, 19,  
2, King, 6, 33 36,   jezabel the queen did wring N●boths vineyard by violence from him, and caused him to be killed, eapresly contrary to the eight commandement: but what became of her? the dogges did afterwards cate up her flesh: a terrible example to all bloody covetous oppressors. O then let us, &c.  

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

unmercifulness punished. Luke 6, 3, 6, Luke 16, 19, 20.31  dives the rich man would not show mercy to poor Lazarus lying at his gates, against Christs commandment: but what became of him? he was himself bereft of all mercy, and cast into hell: a terrible example to all merciless people. O then let us, &c.  

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

persecutors punished Act, 12, 23  Herod the king was a bloody persecuter of poor Christians: but what became of him? he was miserable eaten and consumed with worms: a terrible example for all persecutors, O then let, &c.  

Malitiousnes punished  The malicious Iewes would need● of envy put Christ to death: but what became of them? they are now become vagabonds throughout the world, and haue no country of their own to rest in: a fearful example for all envious persons, O then let, &c.  
The Angels in heaven did witting transgress Gods holy commandements, 
Pride punished 2, Pet, 2, 4 Iude 6 & through pride rebelled: but what became of them? they were cast out of heaven and became devils in hell: a fearful example to proud persons. O then, &c.  
Our saviour Iesus the God of all glory, would needs take vpon him our earthly nature, to answer and satisfy the iustice of his father for all our iniquities: but what became of him? 
Christ Iesus punished for vs. Luk 1, 74, 75  Did he not undergo the pains of hell for ever, and all extreme torments of soul and body, to deliver us from hell and restore us to heaven, that in the mean time whilst we live in this world, we should truly serve him in holynes& righteousness.  
And shall we once dream or imagine so grossly, that God will spare us continuing in sin, that spared not his own most dear and only son, the very jewel of heaven and earth, 
Will GOD punish his son Christ and spare us continuing in sin  being clean and unspotted of any sin, when he did seek in love to pacify his fathers wrath for our sins: O intolerable madness, did the Lord punish Adam in paradise, and the Angels in heaven when they disobeied, and shal we scape scotfree? No, no it will not bee. O then, if neither the watching providence of the almighty can provoke us, nor his exceeding mercies can 'allure us, yet if wee will not approve ourselves reprobates, let this forcible reason of Gods fearful judgements against sin and sinners compel us to repentance, that is, even forth with to for take our evil ways, and follow Gods laws with a perfect heart and a willing mind, so as wee may best please him, then shall he still preserve us in this world, and reserve us after for his ioy eternal, Amen in Christ Iesus.   

A brief prayer of the foresaid Text.  
O Lord our God& heavenly father, how much are we beholding to thine eternal goodness, for thy manifold favours extended vpon us, namely, for sending thy son to redeem us, his spirit to comfort us, and his word to direct us, both in our religion& conversation, so as we may best please thee and profit thy Church: All honour and praise be given to thee therefore for evermore in Iesus Christ, Amen. And seeing thy most holy word doth chifly teach us to know& serve then as thou requirest, O blessed Father, instruct us first to know thee what thou hast done for us; when we were not, to make us after thine own Image: when we were lost, to redeem us by the precious blood of thy most dear son Iesus: and though we still be sinful, to sand thy holy spirit into our harts, daily more and more to sanctify us: O give us grace, that we may ever serve thee as thy word teacheth us, with a perfect heart and a willing ●indē: and because wee are forgetful of our dueties, make us mindful to think of those three reasons, which thy word prescribeth to draw us thereunto. The first, that thou seest us and searchest all secrets. The next, that if we seek thee, thou wilt be found of us, whereby we are sure to find all things needful. The third, that if we forsake thee, and follow not thy laws, thou wilt forsake us and cast us off for ever. O most dear Father, let all these three reasons be evermore before our eyes, that the first may move us, the second persuade us, and the third compel us to speedy repentance. If the sharp in-sight of thy all-seeing nature cannot move us, let the understanding of thine eternal goodness draw us there●nto: If thy everlasting goodness cannot draw us, yet let those fearful judgements which thy word threateneth, and heretofore hath fallen vpon the wicked, compel us to seek thee, by forsaking all our sins, and following thy laws, with all our hearts and souls, that so wee may please thee, every day more and more whilst we do live in this wretched world, that when this life is ended, we may be inheritors of thy glory endlesie, thereto praise thy holy name for evermore, Amen. O blessed Father, save thy Church universal, our queen& this realm, give thy gospel and the government thereof a more free passage in all kingdoms and countries, namely in England; that as the rod of Aaron devoured and consumed al the ●ods of the Sorcerers and enchanters of Egypt: so the preaching ministery of thy blessed Gospel, may beate down and destroy all false, feigned, and idolatrous opinions, sects, schisms, and heresies, contrary thereunto, in all kingdoms& countries( namely in England) that Sion may rejoice, and Israel may be glad, our queen, her counsel, and all estates may triumph, when satan and sin are daily subdued, and Christ by his ordinances reign in his Church, and his Gospel flourish in all kingdoms( especially in England) that we may all know it and serve him thereafter, to the eternal praise of his great name of mercy, and our everlasting comfort in Christ, unto whose most blessed majesty, with thee O father almighty,& the blessed spirit of truth, three persons in one godhead, be ascribed all honor, glory, power, praise, and dominion from all his creatures in heaven and in earth, more specially from mankind, and most of all from his redeemed, now and ever.  
FINIS.