liberall to the distressed and doest thou shrinke from thy former bountifulnesse either for the multitude of the poore or for the vnthankfulnesse of the néedie or for that other doe so little regard them or for that thou accountest it a disparagement to thy worthinesse to haue care of the afflicted or for that thou doest not presently sée the reward Yet be not wearie of well doing 2 Thess 3.13 though the Haruest come not by and by yet in due time it will come and thou shalt reape in due season Iam. 1.14 if thou be not weary of doing well Blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him Hast thou shewed thy faith by many good workes and therefore doest thou now think that thou mayest loyter in the way of life Remember Lâ—uit 3.9 that as GOD commaunded the rumpe also of the beast to be sacrificed so hee requireth the ending also of our life to be spent in his seruice Luk 1â— â— 8 It is not enough for the seruant to worke in the field hee must after hée comes home attend his Maister also at Table and when he hath done all yet hee doeth but his dutie Ioh. 8.3 The true Disciples of Christ must continue in his word Act. 2.42 Act. 11.23 Act. 13.43 1 Cor. 15.58 1 Cor. 16.13 1 Tim. 4.16 2 Tim. 3.14 Heb. 3.12 1 Ioh. 2.24 Iude v. 20 and must continue in the Doctrine of the Apostles and must with full purpose of heart continue in the Lord and must continue in the grace of God and must be stedfast vnmoueable aboundant alwaies in the worke of the Lord forasmuch as we know that our labour is not in vaine in the Lord and must watch stand fast in the faith quite themselues like men and be strong and must continue in and follow the good Doctrine they haue receiued and which is committed vnto them and must take héed least at any time there be in them an euill heart and vnfaithfull to depart away from the liuing GOD and must haue that same trueth abiding in them which they haue heard from the beginning and must edifie themselues in their most holy faith praying in the holy Ghost The Libbard takes the pray not by pursuing and hunting but by leaping and skipping and if he take it not at the third or fourth leaping hee frets with rage and falles away as though hee were ouercome Such are they that would attaine to perfection in well doing at one iumping and would be frée from all crosses and tentations at the first push and therefore if an impediment come twice or thrice they start back from doing good But we must not leape and skip in vertuous workes as though Heauen could be obtained at an instant but we must runne perseuere and proceede continually in godlinesse For as in Chesse-play when one draught either is not made when it ought to be or else is otherwise made then it should be the whole game and gaine is lost so when one good worke is carelesly neglected or one sin is presumptuously committed the whole fruite and reward of righteousnesse is put in hazard Wherefore let vs so runne our race Ezek. 33.12 that we may obtaine 1 Cor. 9 24.26 2 Tim. 2.1.3 2 Pet. 1 1â—.12 and receiue the prize let vs not fight as one that beateth the aire but let vs be strong in grace and fight as good Souldiours of Iesus Christ that we may receiue that vncorruptible crowne let vs giue diligence to make our calling election sure and ioyne together these pretious linkes in a chaine that may adorne our soules namely with faith vertue with vertue knowledge with knowledge temperance with temperance patience with patience godlinesse with godlines brotherly kindnes with brotherly kindnes loue that doing these things we may neuer fall but by this meanes an entring may be ministred vnto vs aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ Amen FINIS
the Harborough being loaden with varietie of store So the enuious and vncleane spirite inuades vs most and labours to spoyle vs when hee perceiues that the shippe of our Soule is replenished with the Iewels of godlines and our life is beautified with manifold good works testifying that we loue and feare God vnfainedly For did not the Dragons tayle draw the third part of the starres of heauen Reu. 12.4 and cast them to the earth Was not Apollinaris so cast downe and Nestorius so cast downe and Phâ—tinus so cast downe and Origene so cast downe Tertullian so cast downe though they were men of incomparable Contra haeres cap. 15.16.23 24. and admirable learning iudgement eloquence and experience Yet they were both tempted by errors themselues and did grieuously tempt others as Vincentius Lyrinensis largely and learnedly shewes If it fare thus with the Cedars of Libanon and the Oakes of Bashan and the Shippes of Tarshish shal not the shrubs looke about them Who can sléepe in the mids of Snakes and serpents and rauenous beasts As the neighbor enemies of the Iewes did still gape for their blood the Ammonites in the East the Philistines iin the west the Syrians in the North the Aegyptians in the South So wee haue an Aduersarie that continually besiegeth the Castle of our heart and takes aduise how hee may ransack it We must fight wiâ—h an armie of vices If we put downe couetousnes incontinencie will rise vp if wee vanquish incontinencie ambition will succéede if wee discomfite ambition Anger Hatred Malice Enuie Pride Drunkennes what not will bande themselues in a pernicious Troupe and lay siege to batter the faithfull Forte If our enemie finde vs fortified on the one side hee will presently assaile vs on the other side if he cannot preuaile this way most spéedily hée presseth vs that way neuer ceaseth neuer takes Truce neuer intermittes stratagems or omits the battell It was truely saide of Gregorie the great That either hee spoyles by open violence or flies hither and thither by counterwaites or flatters by perswasion or terrifieth by threatning or dismayes by distrust or beguiles by promises If any aske why Sathan hath such an implacable malice against all maÌ„kind and specially against the godly The Answere is that hee doth it of hatred towards God and because heâ— is not able to hurt God he maligneth those that are created after the Image of God as hee that cannot violate the person of a prince will abuse his feature and representation Saint Basill saies In sermoâ—â— in aliquoâ— scripturae locos that he hath partly séene it partly heard it and that it is an vndoubted thing that the female Libarde is such an enemie to man that if but the image and portraiture of a man bee shewed foorth vnto her shee wil rend it in pieces as though it were a man himselfe So the Diuell saith hee not being able to touch GOD he makes warre with the godlie pursueth the image of God in man after which hee was once created And another compares Sathan to a malicious and coozening man who seeing an Orphane to haue his Fathers substance Chrysost hom 2â— Matth. hee often bestowes baÌ„quets vpon him or giues him faire garments or flatters him with enticing spéeches till he haue defrauded him of his patimonie So Sathan saith hée seeing man to haue an heauenly treasure that is an immortall soule heauenly wisedome laid vp in an earthen chest he shewes him money costly cloathes and delicate dishes and glorious honors and the desireable things of this world that bringing him vnder the yoke of pleasure hee may depriue him of his soules saluation and bereaue him of the grace of God For albeit the sinne of the wicked Angels for which they were exiled out of heauen and thrust into hell bee not expressely mentioned in the scripture yet it may be collected out of the third of Genesis that it was rebellion against God springing from pride hautines For there we reade how the diuell caused our first parents to be cast downe froÌ„ their state of Innocencie Namely by breathing into them the poyson of pride that they should presume to aspire to a paritie and equalitie with God in wisdome saying vnto the woman When yee shall eate of the forbidden fruit Genes 3.5 your eyes shall be opened yee shall be as Gods knowing good and euill It is very likely that Sathan sought to dispossesse man of his felicitie by the same way and meanes that he was dispossessed of his owne felicitie And he knew that God is still like himselfe and that hée inflictes like punishments vpon like Offences therefore he endeuored to drawe our first Parents to his owne rebellious pride and he ceaseth not hitherto nor will cease till the end of the world to allure and perswade mankinde to oppose themselues against the will and coÌ„mandement of the Lorde that as they participate with him in Pride and rebellion so they may also participate with him in plagues and destruction Why then if the case so stand with all men generally and with true Christians and the faithfull sonnes and seruants of God specially wée must séeke for furniture weapons to defend our selues And we néed not to séeke farre for they are at hand for vs are framed and fashioned of the holy Ghost by the mouth of the Apostle And what are they they are coÌ„tained in these wordes Whom resist stedfast in the Faith As the power of that Aduersarie ought to whet vs make vs more circumspect 3. WeapoÌ„s against Sathan so it is to be feared least our mindes being attainted with immoderate feare would be cleane discouraged if hope of victorie should not be shewed vnto vs. Therefore now the Apostle labours that we may know that the euent and issue of the battell shall be prosperous if we fight vnder Christs banner For whosoeuer armed with Faith shal enter the combat the Apostle pronounceth that vndoubtedly he shall haue the victorie Resist saith hée if any aske how he answeres that there is might and strength enough in faith For Sathan is powerfull against vnbelieuers weake against beléeuers For when thou receiuest Gods worde into thine heart and cleanest faithfully vnto it the Diuel cannot vanquish thée but must néedes flie For how soone did he betake himselfe to flight wheÌ„ Christ beat him off with the weapons of holy scripture Matth. 4. When thou canst say Scriptum est it is written Thus saith the Lorde Heere I stand last To this I sticke This is my Fortresse Shielde presently thou shalt sée him depart and sadnes euill desires and Anger and Auarice and faintnes of hart and distrust to vanish away with him But such is the craftinesse of Sathan that hee is most vnwilling that wee should come to his safegard and therefore hee chiefly endeuours to depriue vs of this sworde And this he easily brings to passe when hee makes vs
a woman vanisheth away wheÌ„ a child is borne The billowes and surging Seas may dash against Christs Church Matt. 16.18 but for that it is stablished and setled on CHIST the Rocke the gates of Hell shall not preuaile against it For as Physitians vse Serpents Vipers in Triacle for the help of men so God vseth Sathan in tentation for the profite of his childreÌ„ and for this purpose so ordereth his tentations that as he should blind the hearts of the disobedient and at last punish them eternally so he should only trie make knowne the Faith Hope Patience and Constancie of the godly that Gods Grace may be sufficient for them and that after they haue bin tryed for a while they may receiue the crowne of glorie that neuer withereth Therefore if hee would friendly insinuate himself pretending to do vs good that he may the sooner drawe vs out of the narrow way let vs oppose the expresse will and commandement of God against him not depart therefrom either to the right hand or to the lefte hand If he go about to rip vp our conscience with the knife of the Law to daunt vs with the vglinesse and haynousnes of our sinnes Gen. 4. Matt. 27. 1. Ioh. 1.9 as hee dealt with Cayne and Iudas let vs remember that if wée faithfully and penitently acknowledge our sinnes God is faithfull and iust to forgiue our sinnes and the blood of IESVS CHRIST his Sonne clenseth vs from all vnrighteousnes And to the beléeuer God hath twise thundred this most comfortable voyce froÌ„ heauen Mat. 3. 17. This is my beloued sonne in whom I am well pleased If he perswade vs to murmure in dearths or be discontent with the flourishing state of some vngodly persons as he threw this stuÌ„bling block before Dauid Psal 33. 73. Iob. 27.7 Ierem. 12. and before Iob before Ieremias let vs submit our selues vnder Gods mighty hand and cast all our care vpon him for he cares for vs all and not feare because it is our Fathers pleasure to giue vs a Kingdome If he would puffe vs wâ—th pride for well doing and make our hearts swell with prosperitie let vs consider that when we haue done all we are vnprofitable seruants and that we are but stewards of Gods gifts and shall one day be called to an account for our stewardship If when he is expulsed once or twise yet he returne againe Exod. 14. for as Pharaoh stird vehemently to bring backe the Israelites when they were departed out of Egypt and as the spirit raged and fomed mightily when he was expelled out of him whom he had possessed from his infancie Matt. 9.20.21 so the Pharaoh that tyrannized ouer the soules of sinners if he léese his praie he vncessantly attempts to winne it againe and generally as our Sauiour witnesseth Matt. 12.43.44.45 when the vncleane spirit is gone out of a man he walketh throughout drie place séeking rest and finding none he saith I will returne into mine house from whence I came and if he finde the roome emptie swept and garnished he taketh seauen other spirits worse then himselfe and they enter in and dwell there and the end of that man is worse then the beginning therefore to escape that lamentable pernition if Sathan returne after his expulsion let vs betake our selues to earnest prayer and then as the Lyon feares at the sight of a Cocke and flies at the crowing of a Cocke so this roaring and ramping Lyon feares at the sight of a faithfull person and flies at his prayer For as some remedies against poyson are hoate and some cold so the remedies against tentations and troubles are either the mildnes and coldnes of patience or the vehemencie and ardentnes of prayer What if thou canst not still vse long and set prayer and vttered with tongue either for that thou art vnlearned or for that thy busines hinders and stops it or for that the time and place forbid it Yet pray continually in heart and pray earnestly in minde and pray zealously in spirit August ad ProbaÌ„ as it is reported that the Christians in Egypt were accustomed to vse often yet short prayers and to vtter them forcibly yet spéedily least the intention and heedfulnes which is requisite for him that praieth per productiones moras euanescat hebitetur should vanish away and become dull by long staie doe this and thou shalt trie vndoubtedly that such prayer though bréefe yet it is an ayde to the soule a sacrifice to God a scourge to Sathan For though while our life is in this pilgrimage it cannot be without sinne and tentation for our profiting is knowne by tentation neither doth any knowe himselfe except he be tried neither can any be crowned except he ouercome neither can any ouercome except he striue neither can any striue except he haue an enemie and trials though then the Sea can no more be without tempests then the world without tentations yet we must valiantly by vehement praier resist the assault and batterie and when the surge of triall flowes vpon vs we must call and crie with the Apostles when the ship was couered with waues Maister saue vs Matt. 8.25 we perish and then we shall sée that the windes and stormes will cease and that he doth nâ—â— sléepe that séemed to sléepe for a little season And aboue all things we must take héede that we resist Sathans suggestions and allurements in the beginning for he could not preuaile ouer vs vnles we did encrease his strength by our vices and did giue him roome to enter in and dominiere in vs by our iniquities For this cause the Apostle speaking of anger saith Ephes 4.26 that the Sunne must not go downe vpon our wrath and that we must not giue place to the Diuell As if he said that anger or any other sinne will growe past cure like a wound that by delaie waxes incurable if it be not repressed spéedily and because continuance in sinne makes an entrance for Sathan who hauing entered vpon our hearts doth péece-meale at last wholy possesse them therefore we must betimes shut the doores against so hurtfull a guest For as a Serpent easily conuaies in the rest of his body if he get an entrance for his head so Sathan that subtile and slippery serpent if we permit one sinne to créepe into vs and giue consent thereunto he insinuates his whole traine and he drawes vs from consent to practise from practise to delight from delight to custome from custome to boasting in sinne from boasting in sinne to obdurate hearts Hier. in epist Dum paruus est hostis interfice vt nequitia elidatur in semine kill the Enemie of the soule while he is but little that vngodlines may be crusht in the séede as the Cockatrice is most safely slaine in the shell before he be hatcht and brought forth Suppose that we had séene Adam in his tentation when thoughts arose
heauie loding sinckes the vessell but by a moderate loding it hath prosperous sailing so if we fill our houses with too much vnnecessarie store the inuasion of an vnexpected matter may drowne the boate but if we lay vp what is méete and bestowe the ouerplus on the poore though a vehement whirlewind blow vpon vs yet we shall passe through the waues and not leese all Hoord not vp then too much least thou leese euen that is necessarie And that thou maiest accomplish these things the better ponder earnestly that of the wise sonne of Syrach My sonne Ecclus. 14.11 Aug. in enchir doe good to thy selfe of that thou hast As if he should say He that will proceed aright in giuing of almes must begin from himselfe and bestow it first vpon himselfe for almes is the worke of mercy and if mercie be fit for other is it not for thee If we must loue our neighbour as our selues we must first loue our selues in the feare of the Lord and with godly and Christian charitie as we ought to doe and then secondarily loue our brethren by the same Rule For charitie begins from it selfe and none can so loue his neighbour as he ought to doe except he first earnestly loue himselfe and wish well to himselfe Vâ—â—enâ—â—s 〈◊〉 â—â—è 〈…〉 For that which the Philosopher spake of the good man may be much more rightly spoken of the godly man namely that he is the greatest selfelouer that is he loues himselfe most and first with the true loue commanded and allowed of God Are we commanded then to loue our enemies and to pray for our enemies and to blesse and doe good to our enemies and shall we not loue our selues and séeke to doe good to our selues Shall we take remorse on those that are shut vp in prison and visite them and shall we be regardles of our sillie soule and cruell towards it that is fettered by sinne like a captiue in the chaines of this mortall bodie and neuer visite it and consider in what state it is Shall we féede the hungrie giue drinke to the thirstie cloath the naked and shall we not labour to haue our soules fed with the heauenly Manna of Gods word and refreshed with the swéete water of the fountaine of life and apparelled with the robe of Christs righteousnes by a liuely faith that it may appeare holy and vnspotted in the sight of God Shall we comfort the distrefied with aduersitie giuing them kinde spéeches and shall we not speake kindly to our owne â—â—les and rehearse and relaie vnto them the manifold and maruellous merceies of God Shall we haue more care of our bodies that they may be in health quiet and good liking nay shall we haue more care of the bodies of others that they want not thinges requisite for this life which is so fading and fickle then we haue of our soules that were bought not with siluer and gold or corruptible things but with the inestimable price of Christs blood that immaculate lambe of God that they may be partakers of the eternall and vnchangeable life Wherefore that we may giue bountifully to those that want and as we ought to giue let vs be first compassionate charitable and tender harted towards our owne selues and let vs be carefull not to pollute that which the pretious blood of Christ hath purified and let vs labour to gouerne our vnderstanding and our will and our desire as we ought to doe and because our frailtie is such that we must néedes fall often while we liue in this world let vs beséech our heauenly father so to enlighten our vnderstanding and so to subiect our willes to his holy pleasure and so to moderate our desires that we growing in grace and in the knowledge of God and his Christ our Redéemer may liue godly and circumspectly in this world waiting for the blessed hope of eternall life through Iesus Christ our Lord. Amen A GHEST FOR THE SOVLE Col. 3.16 Let the word of Christ dwell in you plenteously in all wisedome THe Gospell describing the perillous slipperie state of maÌ„s life in this world proposeth the parable of the vncleane spirit Matt. 12.43.44.45 which being cast out of his hold after many consultations at last entereth into the same person out of whom he was expelled if he finde him emptie and idle And we must diligently marke this For whereas Adam by his fall brought death into the world and corrupted the whole nature of man and therby we are prone and enclined to all euill and vngodlines we are deliuered from this pollution and miserie by our Sauiour Christ Iesus Notwithstanding Sathan retaines his disposition and we retaine ours For Sathan seekes and hunts and allures and laies counterwaits to deuoure vs and we are careleâ—â— and negligent and secure and many times pull â—â—to vs occasions to doe euill And what comes to pâ—pâ— The last end is worse then the beginning for to the Lord is woont to punish our contempt negligence and vnthankfulnes We see then that it sufficeth not to be once fréed from the spirituall tyrannie and thraldome of Sathan but we must striue and endeuour not to looke backe to Sodome and not to defile our garments when they are washed in the blood of the Lambe It is God alone that doth preserue vs from fo doing and therefore we daily pray vnto him That he would not leade vs into tentation And albeit it is God alone that doth defend vs from backsliding yet he hath also left vs a meanes and helpe of this defence and preseruation in which our selues may exercise our selues Of this S. Paul entreates in this passage saying Let the word of Christ dwell in you plenteously in all wisedome As though he should thus say the word of God is the bréeder of faith in your harts and by faith you apprehend Christ his merits and so consequently are saued therefore lay a sure and setled ground worke in this word of God for if you heare the word and surely kéepe iâ— it wil cause you to growe from grace to grace from vertue to vertue from good worke â—o good worke till ye come to the full age of perfite men in Christ This is large commendation of the word of God The cerâ—enâ—◠〈◊〉 â—uiâ—◠〈◊〉 of the 〈◊〉 of God but say some we would willingly knowe how we may be assured that the scripture hath vndoubtedly procéeded from God and hath béene endited by the holy Ghost to the end we may giue the more reuerence vnto it and the rather receiue it Let vs then consider the implacable and irâ—econciliable hatred of Sathan and the world wherwith they pursue the doctrine of the scripture whereas they tolerate other doctrines though neuer so absurde and impious and the vtter downefal of the persecutors and haters thereof for not one of those cruell Romane Emperours that raised the tenne first persecutions in the primitiue Church escaped a miserable end and the
should goe out at them aboue all other I submissely implore your fauour for the acceptation and patronizing of my slender trauell beseechching you not to be displeased that I haue beene emboldned to dedicate this simple worke vnto you I was prouoked by your zeale to pure and vndefiled religioÌ„ by your vnpartiall regard of Iustice by your feruent affection to benefit your Countrey and by your loue to Learning and the learned which vertues as they are infused into you by the Author of all sincere vertue so they seeme in you to be hereditarie and deriued and transfused from your gracious Progenitors by these things I was prouoked to yeeld this testimony of your deserts as a consenting harmonie and generall applause of the multitude And thus praying the Lord to multiply and continue his mercies vpon you and yours I humble commend this declaration of my reuerent and due conceit of your worthines vnto your selfe and your selfe vnto the Almightie Your Worships in all dutifulnes to be commaunded ROB WOLCOMBE THE SEEKING OF HEAVEN Matt. 6.33 But seeke ye first the kingdome of God and his righteousnes and all these things shall be ministred vnto you I It is the dutie of a sincere teacher of the will word of God Ier. 1.10 2. Cor 10.4 first to plucke vp iniquitie and to roote out vngodlines to destroy sinne to throwe downe the strong holdes of Sathan and then to build pietie and to plant the feare of the Lord. For as we see that thornes must be first pulled vp before good séede can be dispearsed with gaine and profit so none can apply their mindes to vertue before they lay aside the contrarie and repugnant vices Ier. 4.3 Isai 1.16 Psal 34.15 Therefore the Prophets exhorting sinners to repentance haue said that we must plough vp our fallow ground and not sowe vpon thornes and we must cease to doe euill and learne to doe well and we must decline from euill and doe that which is good The same order is obserued by Christ the true publisher of Gods pleasure For when he had sufficiently dehorted from anxietie and carefull pensiuenes touching earthly things as meate drinke and raiment namely because it hinders the seruice of God drawes vs to the seruice of Mâ—â—â—mo that is of worldly wealth and because it is foolish and superfluous for God will giue foode and raiment to his children for he that hath giuen life which is the greater will giue foode and raiment which is the lesser he that féedes the fowles of the heauen that neither sowe nor reape will he not féede his seruants that both sowe and reape he that cloathes the lillies that labour not nor spin will he not cloath his children that doe both these and when he had shewed both that this carefulnes is troublesome and profits nothing for who by carking can adde one cubite to his stature and that this anxietie pertaines to the Gentiles and Ethnicks which are ignorant of God and strangers from Christian religion and therefore ought to be far from vs that are Christians and doe acknowledge God to be our mercifull God and father When Christ had by these reasons disswaded from pensiue carefulnes now in these words he exhortes to godlines vertue and righteousnes saying But seeke ye first the kingdome of God and his righteousnes and all these things shall be ministred vnto you In which words there are contained two things the first is an exhortation in these words But seeke ye fâ—rst the kingdome of God and his righteousnes the second is a reason of the exhortation in these words And all these things shall be ministred vnto you We are exhorted to seeke principally and before all other things the kingdome of God and Gods righteousnes And what is the kingdome of God It is the kingdome of grace in this life wheÌ„ Gods holy spirit swaies and rules in our hearts doeth so transforme and alter vs that of enemies of God we are reconciled vnto him For we are by nature strangers from God and the commonwealth of Israel and replenished with all vncleannes and iniquitie Ioh. 3.5 Matt. 3.11 and the spirit of God and his grace is water to purifie our pollution and fire to burne away our drosse and rust and oyle to supple and soften our hardnes and the seede of godlines 1. Io. 2.20 1. Io. 3.9 Luk. 11.20 froÌ„ which our soules growe vp into faire and goodly trees in whose branches vertues and good workes make their nests and dwelling places and the finger of God that engraues in our hearts the will and commandement of God and obedience vnto the same Luk 1.32 In this kingdome of grace Christ Iesus is the King and high Lord appoynted by his father to rule and gouerne it In this kingdome of grace the Subiects are the faithfull whom Christ hath redeemed with his death and set â—ree from the tyrannie of Sathan In this kingdome of grace the lawes are the word of God wherein all things are commaunded that belong both to the humble seruice and obedience of that supreme King and to the concord of the Subiects and citizens In this kingdome of grace all things are spirituall namely the King himselfe his glorie power Subiects lawes reward and punishment of Rebels And therefore Christ saith to Pilate Ioh. 18.36 my kingdome is not of this world For Christ requires no such thing of his Subiects as earthly kings are wont to aske but contrarily he doth continually enrich them with his owne gifts and spirituall riches he makes all his Subiects partakers of his kingly dignitie which earthly Kings cannot doe he doth not onely commaund as other Kings doe but also giues vs his owne spirit which puts power into vs whereby we are made able to yéeld our humble and dutifull obedience to his commaundements Finally all other kingdomes are subiect to alteration change but this kingdome of grace is inuincible and shall endure vntill the last comming of Christ This is the kingdome that our Sauiour bids vs to séeke first and chiefly and therefore let vs all pray that we may be Subiects thereof For grace is the balme to cure the sores and sicknesses of our soules grace is the directer of our thoughts spéeches and works in the awe of God as the rudder rules the ship grace is the garment and robe that couers and clothes our naturall defects and imperfections grace is the celestiall influence that makes our minds to spring foorth into godly actions as the raine that drops from heauen bréedes fertilitie in the earth grace is the swéetner of our workes which are otherwise bitter and vnsauorie as they issue from our corrupt wels as Eliâ—haes salt cured the bitter and venemous water of the citie Iericho 1. King 2. And what can be more fitly said of grace then that Saint Austin hath said Tract in Iohan. 41. As the Physitian hates the infirmitie of the Patient and workes by curing
church of God so none can of his own power and naturall forwardnes abound with good works or doe any thing acceptable to the Lorde except his heart be renued by the holie Ghost for none wrought in the vineyard but those that were hyred and effectually called Therefore they that are delighted with doing well must acknowledge Gods grace on this behalfe and not either flatter themselues as if they performed it by their owne strength or despise others that doe not so well as if by nature they were better then they And those that were called and sent into the vineyarde were not called all together and in one houre but some were called at the Dawning of the day and some about the third houre and some about the sixth ninth houre and some about the eleuēth houre that is but one houre before the setting of the Sūne So all they on whom God hath decreed to bestow Eternall life are not effectually called at the same moment and minute of life but some are called sooner some latter some in their Childehood some in their youth some in their constant and setled age some in their olde age Luk. 23.40 some but euen a little before the end of their life as appeareth by the exāple of the thiefe vpon the crosse And therefore charitie willeth vs not to despaire or misdoubt of those whom we sée not yet reclaimed but to continue in vsing all the best means for their conuersion since God calls whome hee will and when hee will and how he will and where hee will Yet though the Lorde all the day long stretch foorth his hand readie to receiue sinners that repent in the armes of mercie we must not be a disobedient gainsaying people deferring procrastinating our amēdment because none can promise to himselfe grace and space to repent Therfore euery one must hearken to that voice of the holy Ghost To day if yee shall heare his voyce harden not your hearts On which Paul infers Heb. 4.12.13 Take heed brethren least at any time there be in any of you an euil hart vnfaithful to depart away from the liuing God but exhort one another daily while it is called to day least anie of you bee hardened through the deceitfulnes of sinne For vnto those that post ouer and delay their reformation the words of the Housekéeper to those that stood idle in the Market place about the eleuenth houre may be spoken Why stand yee here all the day idle So that the purpose of CHRIST in the parable of the laborers in the vineyard is no other but to pricke prouoke vs forward to a continual diligēce in discharging the charge of our vocation state of life and to teach vs not to be weary of well-doing through a vain perswasion that we haue done enough not when halfe the course is scarce ended to sit downe in the mids of the race but to forget that is behinde endeuor our selues to that which is before follow hard toward the marke for the price of the high calling of God Phil. 3.13 14. in Christ Iesus to protest with the kingly Prophet that we wil not suffer our eyes to sléepe nor our eye-lids to stūber vntill we find out a place for the Lord Psal 132.4.5 an habitation for the mightie God of Iaacob that is till we haue built a spiritual temple in our hearts wherin Gods grace mercy fauor may delite to dwel This industry in our seuerall rancks places is that which God enioyned to the first man Adam whē he had said vnto him In the sweate of thy face shalt thou eate bread Gen. 3.19 till thou returne to the earth In which we are taught that euery man must take paines in that condition state of life which God hath cast vpon him For so S. Paul séemes to expound that cōmandement giuen to Adam his posteritie Rom. 12.9.7.8 and thus to comment thereupon Seeing then that we haue gifts that are diuers according to the grace that is giuē vnto vs whither we haue prophecie let vs prophecie according to the portiō of faith or an office let vs waite on the office or he that teacheth on teaching or he that exhorteth on exhortation he that distributeth let him doe it with simplicitie he that ruleth with diligence he that sheweth mercie with cheerfulnes Therefore that we may haue prosperous successe in our vocation first euery one must knowe and vnderstand the offices and duties appertaining to the calling vnto which God hath put him apart and he must diligently busily and constantly labour in that his calling Secondly euery one must onely meddle with those things which are prescribed and belonging to his vocation auoyding curiositie and things impertinent to his calling 1. Thess 4.11 For so the Apostle teacheth the Thessalonians to studie to be quiet and to meddle with their owne busines and to worke with their owne hands Thirdly we must with true humilitie and feare of God acknowledge our owne great infirmitie and call vpon God and craue helpe and happie successe of him and with assured confidence of Gods assistance labouring thus diligently in our places let vs knowe for a suretie that as the labours and counsels of men cannot prosper without God so when we desire aid of God our labour shall not be in vaine in the Lord Psal 37.5 but as we commit our waie vnto the Lord and hope in him so he will bring it to passe And if any difficulties and crosses fall out in our waie let vs not be dismaied and broken in courage neither forsake our vocation but constantly and confidently let vs expect deliuerance from God with quiet mindes If then we be commaunded by God himselfe to be industrious and painefull in our calling we are also in the same forbidden to be idle and negligent For idlenes is Sathans cushion or featherbed on which he secretly takes his ease rules turnes the idle person at his owne pleasure and therefore because idlenes is the mother and nurse of all vices we must carefully flie from it When men doe nothing they learne to doe ill For when they are not embusied in the lawfull offices of their calling then they muse how to entrap their neighbour how to defraude the simple how to preuent the vnaduised how to slaunder the harmeles how to reuenge wrongs how to raise vp dissention among brethren and how to liue * Oite melissáon cámaton trú chousin aergoà Hes like droane bées by the hony of other mens labours The Loyterer is an open marke for Sathan to shoote his arrowes against the Loyterer is a citie castle without wal exposed to the irruption inuasion of spirituall foes the Loyterer is an odious loathsome sinke that receiues all ill suggestiōs tentations cogitations As Nature admits no vacuū emptines for where there is no body to fill there the aire fils so
it is cut downe and withereth the time of our life is threescore yeeres ten and if they be of strength fourscore yeeres yet their streÌ„gth is but labour sorrow for it is cut off quickly we flee away Note what the great Apostle doctor of the GeÌ„â—iles Paul saith Ephes 6.12.13 We wrestle not against flesh and blood but against Principalities against powers and against the worldly gouernours the Princes of the darknes of this world against spirituall wickednesses which are the high places And therefore he addes presently For this cause take vnto you the whole armor of God that yee may be able to resist in the euill day and hauing finished all things stand fast Euen so doth Peter in this present place declaring vnto vs the couÌ„terwaites of Sathan and exhorting vs diligently to beware take héed of them And therefore he saith Besober and watch for yuur aduersarie c. In which words the holy Apostle doth thrée things first he exhortes vs vnto a continuall care for our saluation which care consisteth in Sobrietie vigilancie or watchfulnes in these words Be sober watch secoÌ„dly he addes a reason of his exhortation and therein is contained a description of our grand-enemie Sathan in these words For your aduersarie the Diuell as a roaring Lyon walketh about seeking whoÌ„ he may deuoure Thirdly he shewes what we must doe in this case in these wordes Whom resist stedfast in the faith 1. We must continually care for our saluation First then the Apostle commends vnto vs a perpetual care and studie for the sauing and health of our soules And because he hath an eye and respect to warfare he vseth a double metaphore borrowed spéech from the things that are requisite and necessarie in Earth Warfare and Militarie discipline The first borrowed phrase is this Be sober that is vse temperaÌ„cie in all your actioÌ„s For as surfeting druÌ„kennes makes the body vnapt for worldly busines So they that drowne their soules in the sinke of earthly delights pleasures they caÌ„not desire follow the kingdome of heauen And as the worldly souldior that stuffes crains himselfe too full with meate and drinke cannot readily nimbly resist his bodily enemie So CHRISTS souldior that liues intemperately cannot withstand the enemies of his soule as he ought to doe And therefore the Apostle sayes Be sober When Peter saith Be sober hee saith no other then that which Christ saith Take heede to your selues Luk. 21.34.35.39 least at any time your hearts be oppressed with surfetting drunkennes and cares of this life least that day come on you at vnawares For as a Snare shall it come on all them that dwel on the face of the whole earth watch therefore pray continually that yee may bee counted worthie to escape all these things that shal come to passe that yee may stand before the Sonne of man When Pâ—ter saith be sober he saith no other theÌ„ that which Paul saith It is now time that wee should arise froÌ„ sleepe for now is our saluation neerer theÌ„ when wee belieued it the night is past Rom 13 11.12.1â— the day is at hand let vs therefore cast away the works of darknes let vs put on the armor of light so that we walke honestly as in the day not in gluttony druÌ„kennes neither in chaÌ„bering wantonnes nor in strife and enuie WheÌ„ Peter saith 1. Thess 5.5.9.7.8 Be sober it is no other then that which Paul saith againe Yee are all the childreÌ„ of light the childreÌ„ of the day we are not of the night neither of darknes therefore let vs not sleepe as doe other but let vs watch and be sober for they that sleepe sleepe in the night they that be druÌ„ken are druÌ„ken in the night but let vs which are of the dai be sober WheÌ„ Peter saith Ephes 4.22.23.24 be sober it is no other theÌ„ that which Paul saith againe cast off concerning the coÌ„uersation in time past that old maÌ„ which is corrupt through the deceiuable lusts be renued in the spirite of your minde put on the new man which after God is created vnto righteousnes true holines And what is teÌ„peraÌ„cie or sobrietie It is a vertue that moderates the desires of meat drink that we may neither by excesse hinder meditation prayer the labors of our calling nor yet on the other side hurte our bodily health by too much abstineÌ„ce Therefore else-where our Apostle saith Be sober watching in praier For what atteÌ„tion â— Pet. 4.7 or intention caÌ„ druÌ„kards vse in praier how caÌ„ they muse thinke deuoutly of God godly things S Basil saith truely DrunkeÌ„nes chaseth away the gifts of the no yâ— Spirit smoke driueth away Bees druÌ„kennes driuet away the gifts of the holy Ghost And the Hathenish Poet saith well Corpus onustum Hesternis vitijs animum quoque praegnauat vnà Horat. ser l. 2. sat 2. Atque affigit humi diuinae particulam aurae When the body is surcharged with excessiue diet it burdens the minde also and fasteneth to the earth that portion of the diuine breath Drunkennesse saith Austin is a flattering Diuell a sweet poyson a pleasant sinne In sermons quod which whosoeuer hath hath nor himselfe which whosoeuer commits not so much commits sinne as is altogheter made sinne Drunkennesse is the bewitching Circe that metamorphoseth turneth men into Swine Dogs and Lyons Apes discouering and setting on fire the vices that were before secret and drawing foorth into the light of the Sunne those qualities of the minde which were lurking in close caues and cabbines Then the vnchast professeth and publisheth his disease then the wanton refraines Sen. ep 8 nor tongue nor hand then appeares the pride of the insolent the crueltie of the vnmercifull the enuie of the malignant Omne vitium grassatur prodit Euery vâ—ce then rageth and rusheth foorth And who becomes not a Beast in his Drunkennesse when he knowes not himselfe nor others hée cannot speake plainely intelligiblie he speakes to no purpose hee rowles his eyes he staggars and réeles hee vtters and vomits his owne secrets and shame hée féeles the swimming of the head he imagineth one candle to be two and that the very house whirleth round about him he findes that of the Poet verified in himself â—agnuÌ„ hec vitium est vinc Plautus in Pseudolo Pedes captat primuâ— luctator dolosus est That the great faulte of immoderatie drinking of wine is this that like a craftie wrestler it first seekes to trippe vp the héeles Drunkennesse makes men worse then beasts For beasts will not by compulsion take more meate or drinke then their neede craueth And therefore Drunkards those that enforce others to drinke excessiuely are in this respect to be iudged worse then Asses and worse then Dogs saith S. Chrysostome Hom. 58.
gift in secret peruerts iustice blindes the eyes of the wise as the famous Lawyer confessed who refusing a while to patronise a cause not very good when the Sollicitour cast downe before him a great summe of péeces of Hungarian gold on which were enstan ped the Images of armed souldiours Splinx phâ—los cap. â—2 he thus cried out Thou hast taken me captiue for who can resist so many armed men In regard of all this had not the Poets great cause to exclaime Quid non mortalia pectora cogis Virg. Auri sacra fames O execrable hunger of golde what doest thou not enforce mens hearts to doe And Ouid. Opes irriâ—imenta malorum wealth is a prouocation to wickednes But most chiefely had not Saint Paul great reason to say that They that will be rich 1. Tim 6.9.10 fall into tentation and snares and into many foolish and noysome lusts which drowne men in perdition and destruction for the desire of money is the roote of all euill which while some lusted after they erred from the faith and pierced themselues thorough with many sorrowes And most aptly cals he couetousnes the roote of all euils For as from the roote spring branches boughes and fruits so from Auarice spring all sorts of wickednes as from the roote nourishment is sent and conueied to the whole tree so Auarice nourisheth all iniquitie as by the roote the Tree stickes fast to the earth so our mindes aâ—e fixed on earthly and transitorie desires and lye groueling in them by meanes of vnsatiable Auarice Therefore since couetousnes is so perillous a Vice breeding impietie periurie dissimulation falsehood treacherie oppression and fraude let this prohibition of the holy Apostle neuer slide out of our mindes wherein he teacheth that it is the will of God that no man oppresse or defraude his brother in any matter Matt. 7.22 And somuch the rather let vs beware of couetousnes because it procéedes from the naturall corruption of the heart as Christ affirmes and therefore being all by nature corrupt in our desires we haue much more néede then the holy Prophet Dâ—uid had who was a man regenerate and framed by the spirit of God Psal 119 36. to pray thus to the Lord Encline mine heart to thy testimonies and not to Couetousnes For as the Diamond layde by the loadestone debarres the loadestone from drawing of yron or if the loadestone haue drawne it the Diamond puls it backe againe so couetousnes dissents from Christian godlines and by all meanes drawes from Vertue and the law of God and suffers not the minde to sticke fast to Christ 2. The reason of the prohibition For the Lord is auenger of all such things Read the 5. of Ieremiah Among my people saith God are found wicked persons that laye waite as he that setteth snares they haue made a pit to catch men as a cage is full of birdes Ier. 5. â—6 2â—.28.9 so are their houses full of deceit thereby they are become great and waxen rich they are waxen fat and shining they doe ouerpasse the deeds of the wicked they execute no iudgement no not the iudgement of the fatherles yet they prosper though they execute no iudgement for the poore shall I not visite for these things saith the Lord or shall not my soule be auenged on such a nation as this Here we sée that God is auenger of violent and fruadulent dealing Reade the 8. Amos 8.4.5.6.7.8 of the Prophet Amos Heare this ô yee that swallowe vp the poore that ye may make the needie of the land to faile saying when will the new moneth be gone that we may sell corne and the Sabbath that we may set forth wheate and make the Ephah small and the shekell great and falsifie the weights by deceit That we may buy the poore for siluer and the needie for shoes yea and sell the refuse of the wheate The Lord hath sworne by the excellencie of Iacob surely I will neuer forget any of their workes shall not the land tremble for this and euery one mourne that dwelleth therein Here we sée that God is auenger of violent and fraudulent dealing Reade theâ— of the Prophet Habakuk Heb. 2.6.7.9.10.11.12 how he that encreaseth that which is not his how long and he that ladeth himselfe with thick claye shall they not rise vp suddenly that shall bite thee and awake that shall stirre thee and thou shalt be their praye Ho he that coueteth an euill couetousnes to his house that he may set his nest on high to escape from the power of euill thou hast consulted shame to thine owne house and hast sinned against thine owne soule for the stone shall crye out of the wall and the beame out of the timber shall answere it Woe vnto him that buildeth a towne with blood and erecteth a citie by iniquitie Here we see that God is auenger of violent and fraudulent dealing Reade the 15. Psalme there we shall sée that he that vseth deceit in his tongue that doth euill to his neighbour that sweareth to his neighbour and disappoints him if it be to his damage that frets out and bites with vsurie and takes reward against the innocent shall not dwell in Gods tabernacle nor rest vpon his holy hill And no maruell that no deceitfull person shall dwell in Heauen for Dauid that was but a man though a godly man protesteth Psal 101.7 that there should no deceitfull person dwell within his house and that he that tolde lyes should not remaine in his sight Reade the 2â— of the Prouerbs the bread of deceit is sweete to a man saith Salomon but afterward Pro. â—0 17 his mouth shall be filled with grauell Here we see that God is auenger of such things Reade the 6. of the 1. to the Corinthians 1. Cor. 6.9 Knowe yee not saith the Apostle that the vnrighteous shall not inherite the kingdome of God be not deceiued neither fornicators nor Idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor traytors nor extortioners shall inherite the kingdome of God Reade the 5. to the Ephesians For this ye knowe saith Paul Ephes 5.5 that no whoremonger neither vncleane person nor couetous person which is an Idolater hath any inheritance in the kingdome of Christ and of God Here we sée that God is auenger of such things And though God permit Pharaoh to tyrannise and oppresse his children for a while yet as the olde and true prouerbe affirmeth cum duplicantur lateres tunc venit Moses when the number of bricke is doubled Ex. 5.9 6.1 c. then commeth Moses that is when oppression encreaseth deliuerance is at hand and the more cruelly that tyrants rage the néerer is Gods helps Yea but some doe flourish that are oppressers and guilefull and they come not into the misfortune of other men and there is a continuall course of their prosperitie without interruption where then
inspiration and doeth seale it vp in our hearts Isa 3 1. Matth. 13.11 Luk. 8.10 1. Ioh. â— â—0 27 For the Arme of the Lord in working maÌ„s Redemption hath not bene reuealed to all and euery one vnderstandeth not the secrets of the kingdome of Heauen but whosoeuer are led by Gods spirit they easily acknowledge the force of the spirit speaking in the scripture they haue an anointing from that Holy one and knowe all things and they neede not that any man teach them but the same true annointing and not lying teacheth them of all things and therefore the Apostle saith 1. Cor 1.15 That he that is spirituall discerneth all things This testimonie of the spirit doeth chiefely confirme vs and doth onely satisfie vs for the certaintie of the Scripture Ioh. 14.17 and is onely knowne to the Elect without which the testimonie of the Church auailes nothing For as God is onely a méete witnes of himselfe in his word so his word can finde no credite in our hearts before it be sealed by the inward witnes of his holy spirit And this is the Authenticke irrefragable and vndoubted Authoritie of that scripture of which Paul speakes when he saith Let the words of Christ dwell in you plenteously in all wisedome that is Exercise your selues in the word of God and put it in practise The Word of Christ is the Doctrine of Christ and the word of the Gospell and generally the whole Canonicall Scripture * The whole scripture is the word of Christ because it aimes at him as a booke doth aime at the Title which is able to instruct in true Religion that is in Faith and loue and therewithall to saue our soules And the word of the Apostle hath a great Emphasis and force in that he saieth not Let the word of Christ be in you but Let the word of Christ dwell in you And how not sparingly and niggishly and a little but plenteously richly and aboundantly His meaning is that the doctrine of the Gospell should be very familiar and well knowne to the Faithfull and that it should be so farre off from them to be ashamed of the Gospell of Christ Rom. 1.1 which is the power of God vnto saluation to euery one that beleeueth as that on the contrarie 1. Pet. 3.15 they should be readie alwaies to giue an answere to euery man that asketh them a reason of the hope that is in them with meeknes and reuerence And here we may gather with what spirite they are led at this day who doe strictly forbid the multitude common sort from reading and perusing the Scripture crying out that there is no greater pestilence to be taken héede of then the reading of the word of God by the common people For questionles Paul speakes héere to men and women of all states and conditions and he would haue them not only to take a slender sleight taste of Christs word but he chargeth that it should dwell in them that is that it should be rooted and stablished in them and in all plenteousnes whereby they may daily profite and procéed in the attainment of euerlasting saluation But for that some haue a preposterous desire of learning abusing the word of God either to ambitiousnes or vaine curiositie or deprauing the sinceritie thereof one way or other therefore he ioynes immediately in all wisdome As if he had said it is not enough to haue the word of Christ among vs to handle it daily vnles we doe it wisely and reason and dispute of it religiously and reuerently For there are some prophane and vnreuerent men who handling the Scriptures with vnwashen hands and talking of them with rash tongues doe speake grossely of God and things pertaining to God and doe carnally expound that which coÌ„taines some secret mysterie Therfore prudence and discretion and sobrietie is necessarie for him that will handle the word of God profitably and to edifying For the Scripture doth compreheÌ„d mere Oracles and sets downe the holy and eternal will of God and therefore it requires readers and hearers studious of holines addiected to godlines who with ferueÌ„t sighes and groanings and zealous Prayers conceiued in the feare of the Lord Psal 111.10 Prou. 1.7 must desire to be instructed from aboue For the feare of the Lord is the beginning of Wisedome saith Dauid and of Knowledge saith Salomon And that this precept of the holy Apostle may be the better performed of vs let vs consider first how profitable and necessarie the word of God is for vs and secondly after what sort and with what heart we must heare it 1. The profitablenes of the Word First let vs see the profitablenes and commoditie of the word of God If we obserue duely the titles that God hath enstamped on his Word in holy Scripture we may easily perceiue the inestimable commoditie that redounds to vs by the searching reading and hearing thereof Deut. 8.3 It is the spirituall Manna that procéedeth out of the mouth of God and giues life to men represented by that foode of Angels and Bread sent from Heauen readie without labour Wisd 20.21 which had abundance of all pleasures in it and was meete for all tastes and serued to the appetite of him that tooke it and was meete to that that euery man would It is the light and the Trueth that leades vs in this world that giues direction to the people that walke in darkenes Psal 43.3 Isa 9 2. Ex. 28.18 and shines vpon them that dwell in the Land of the shadow of death expressed by the bright Carbuncle that was set in Aarons brest plate It is the pure Wheate in comparison whereof the traditions and deuises of men are but chaffe Ier. 32.28 It is the nourishment and Bread of life for want and scarcitie of which Am. 8. there comes the pining staruing and death of soule in comparison whereof the fantasies of men are but huskes fit to nourish swine withall Psal 23.2 Ier. 36.25 Ier. 2.13 Ier. 32.24 Psal 119.30 Isa 22. Psal 12.6 Matt. 13.43.44 It is the pure water of saluation in comparison whereof mens inuentions are broken cesternes that can hold no water It is the powerfull fire and the hammer that breakes the rocks and the word of truth and the siluer purified and refined from the earth in comparison whereof the doctrines of men are dreames and drosse and impuritie It is the inualuable pearle and treasure which no earthly riches can counteruaile and therefore to be sought and bought of all them that will be prouident Merchants for their soules health Io. 6.68 Isa 59.5 2. Tim. 2.17 Matt. 2.16.17 Luk. 2.62 10.42 13.34 It is the word breeding eternall life whereas humane ordinances are but Cockatrices egges and Spiders webbes and fretting cankers It is the new garment that must not be matched nor patched with old rags and the new wine that abhorres old bottels It is
of the Lord are with them that feare him and he will not admit the sinfull soule into the mysteries contained in his holy word If we will haue our hearing of the word to prosper we must remoue the curtaine of wickednes from our hearts 2. Cor. 3.15 else we shall heare without profite as the Iewes reade the lawe and vnderstand it not because the vaile is not taken from them If we will be rightly instructed and sanctified by hearing the word and bring foorth acceptable fruit we must breake vp the fallowe ground Ier. 4.4 and not sowe among thornes for if the good séede fall among thornie sinnes that naturally sprout and spring vp in vs they will choake all the good plants of holy doctrine that are graffed in our hearts If we will approach néere to God by hearing the word we must not bring a prophane and a wicked heart Leu. 10.3 as Nadab and â—bihu offered strange fire before the Lord for God will be honored in them that drawe nigh vnto him If we will growe in grace by our entrance into the Lords house we must looke to our feete how much more to our hearts when we come thither Matt. 22.11 and we must not thrust into the marriage feast not arraied in the marriage robe that is we must not presume to heare the word of God with a polluted vncleane and vnsanctified heart An honest and vertuous heart rinsed and clensed from the dregs of iniquitie makes vs chéerefull and forward and desirous to heare the word of God And as hunger is the best sawe for meate so the desire of the word is the best motiue and prouocation to the hearing thereof and where that desire is there the words of the Psalmist shall be heard How swéete are thy promises vnto my mouth Psal 119.103 yea more then hony vnto my mouth To be hungry for meate declares good health of bodie so to long for the word of God Hom. 2. in Isai argueth good constitution of soule saith Saint Chrysostome And why doe many get so little good by hearing It is because the honest and good heart is not in them that brings foorth the true desire of hearing When Diogenes was repelled of â—nâ—sthâ—nes he put his head vnder his staffe and said beate me Laerâ— l. 6. as long as thou wilt for thou shalt finde no staffe so hard that may driue me away from thee as long as thou speakest any thing that I may learne If our desire of diuine wisedome were answerable to Diâ—genes his desire of humane wisedome no labour no paines no busines should plucke vs backe from hearing of the word But therefore doe we neglect to heare because we desire not to heare and therefore we desire not to heare because we know not the true benefite of hearing and haue not the good heart that should excite vs to séeke it out For as the things which we behold a far off are represented bigger to our view then they are indéed and those things seeme big which are néere vnto vs so to a sinner that loues earthly things all things pertaining to God because they are farre from his eye and the whole knowledge of diuine matters appeares small contemptible and the ioyes commodities only of this world séeme fairer desirable because they are néere to his eye from this blindnes proposterous iudgement springs that difference betwéene corporall foode set on the table and spirituall foode deliuered in preaching For when we are inuited to a banquet we doe not refuâ—e as if we wanted not meate but when we are inuited to heare the word we oftentimes refuse as if we néeded no preaching When we sit at table we would gladly be serued with the best meate and care not before whom the course meate be set but in hearing the word as in the reprehension of some vice that chiefely makes for the soules health we remoue the best from vs and shift it off to other saying this toucheth him or him not me When we sit at table we would be first but when we shall heare the word we care not if we be last When we sit at table scarce any banquet séemes too long but when we heare the word almost euery sermon is tedious Lastly at table we eate often and almost daily the same foode without disdaine but in hearing the word we can scarse heare one spéech twise vttered without loathing And what is the cause of all this but for that our stomackes are queasie and our appetites decaied towards heauenly things Wherefore as the blinde Bartimaeus cast away his cloake Mar. 10. â—0 when he should come to Christ to receiue his sight of bodie so we must cast off our rags of sinne when we come to the word to receiue knowledge and our inward sight of minde For the feare of the Lord is the beginning of knowledge Pro. 1.7 Gods graces will not come to the heart nor remaine in the heart that is not clensed from wickednes if we will haue Christ to teach vs Mar. 4.34 as he expounded all things to his disciples apart we must also goe apart from iniquitie and the loue of the things of the world and we must earnestly beg that honest and good heart of him that seeth and ruleth all hearts that our soules being made vndefiled Virgines Reu. 14.3 may sing the Virgines song which none can learne but such as sing it Next we must heare and kéepe and retaine the word in our hearts that it may dwell in vs plenteously He that puts bread or any other meate into his mouth first chewes it and then conuaies it into his stomack so when we haue heard Gods word we must meditate on that we haue heard and we must consider what was spoken and how it was spoken and to what purpose it was spoken There is much adoe to kéepe the word when it is heard for the flesh and the diuell fight against the Spirit that séekes by the preaching of the word to be a new ghest in our soules 2. King 9.20 But as Iehu was knowne by his furious marching so an honest and good heart is knowne by zeale and earnestnes to finish a good purpose in hearing and keeping Gods word that it may dwell in vs. And as Iaakob when he wrestled with the Angell said I will not let thee goe Gen. 32.26 except thou blesse me so a true Israelite will say when he heares the word I will sixe it in my heart and I will not let it depart till it reforme my minde and bring foorth fruit Neither auailes it ought to heare the word except the heart kéepe it and faith engraue it deepely in the soule What did it profit Adam Gen. 3.11 to heare the commandement to abstaine from the trée of knowledge of good and euill when he neither beléeued nor kept it What did it profite Loâ—s wife to heare that commandement Gen. 19.17 Escape