as Iesus Christ also saith that God his father will reward vs openly for that Almes that we giue in secret Mat. 6.4 10 To this end also doth hee counsell vs to inuite to our feasts not the rich men that are able to requite feast with feast but the poore that are not able to restore and thou shalt bee saith hee blessed Luk. 14 â—2 because they can make no recompence for thou shalt haue the rewarde in the resurrection of the righteous and in that sence doth hee also exhort and teach vs to vse the wisedome of the vniust steward for saying Make you friends of the vnrighteous Mammon that wheÌ„ you want they may receiue you into euerlasting habitations he sheweth that the vniust steward had that descretion Luk. 16.5 to giue away his masters goods thogh with a bad coÌ„science that therby he might be able to liue when he should be put from the administration of his masters goods much rather then should we giue to the poor that which god hath lent vs seeing we haue froÌ„ him both a commandement to do it a promise that whatsoeuer we giue we shal find it againe in heauen when by death the administration of our goods shall be taken from vs. And therfore if we be in loue with goods it is best for vs to enlarge them to the poore that they may transport them for vs to heauen ther purchase for vs an euerlasting tresure he is vniust vnfaithful saith a good father Leo vpon this Giue and it shall be giuen to you Chrirostome vpon this Lay not vp your treasures c. that coueteth not to retaine that which hee loueth with al his hart for euer What a folly is it saith Chrisostome ther to leaue thy goods from whence thou must depart and not rather to send theÌ„ before thee to the place where thou goest to enhabite Let thy goods bee wher thy countrie is He that hordeth vp treasure vpon earth hath nothing to looke for in heauen Why lookest thou vp to heauen wher thou hast laid vp nothing whatsoeuer thou dost for thy soule at thy death shal be nothing the rest shalt thou loose If we be so desirous to keep our goods safe how can we do better theÌ„ to make vse of the admonitioÌ„ of Iesus Christ who saith Luk. 12. 33. Mat. 6.89 Sell that ye haue and giue Almes make you bagges which wex not old a treasure that can neuer faile in heauen wher no theefe commeth neither moath corrupteth 11 Sith God so commendeth commandeth Almes reliefe of the poore euen with assured promises that whatsoeuer we giue vnto theÌ„ is a tresure fasly laid vp for vs in heauen shal be againe restored vnto vs with plentifull vsury euerlasting reward what else haue we to do but to Amend our former negligence and sparing and more and more to encrease in the workes of charity and relieuing the poore by giuing liberally according to our abilitie as S. Paul saith according to the goods that God hath imparted vnto vs And this is yet one thing that we are to note namely that as many are ashamed to giue nothing to the poore 2. Cor. 8.11 so their giuing is alwaies as litle as may be coÌ„meth from them as if a man should plucke some rib out of their sides If it coÌ„cerne the priuate benefit of the poore ther must be some long Oration to prepare induce them to their duties If a man come to them againe in any short time then will they complaine that still wee come to them that wee neuer leaue begging the poore will they saye must not bee fed so fat and many doe abuse their Almes Then will they come in with their losses the smalnes of their traficke their sclender gaine their housholde charges To be short ye shal find them wonderfull full of inuention cunning to excuse themselues that they may giue as little as may be But if they wist how profitable it were to giue to the poore and what a sauour God sheweth vs wheÌ„ he vouchsafeth to touch our harts with a purpose to distribute liberally to the needy then will they thanke those that come to summon and stir theÌ„ vp to their duties and so will resolue to giue largly according to the portioÌ„ that they haue receued of the Lord. 12 To this duty may the example of the Macedonians greatly incite vs to whoÌ„ S. Paul gaue this commendation that in the great trial of affliction 2. Cor. 8 they enioied plentifull comforte in the depth of pouerty they abouÌ„ded in the treasures of their simplicitie They were sore afflicted yet feeling aboundance of ioy in God without respect to the consideration of their pouerty or standing vpon any long discourse of distrust but in all simplicitie depending wholly vpon Gods prouidence they thrust their hands into the bottomes of their coffers to helpe the poore with that small remainder that was left being redy as S. Paul testifieth of theÌ„ to distribute to their power yea euen beyond their power And so far were they froÌ„ needing any to intreate or sollicite them that euen with great instancie they required S. Paul to receiue of them that which they had contributed And this reliefe did they call the grace of God fellowship in relieuing the Saints This example of the Macedonians ought euery man coÌ„tinually to behold to the end that the rich by coÌ„sideration of the willing liberalitie of these poore Macedonians might be ashamed thus to keepe backe their aboundance that others which be not so welthy might neuerthelesse acknowledging their duties bee ready to giue if not as the Macedonians more then their abilitie would beare yet at the least according as God hath made them able Esay speaking of the conuersion of Tyrus saith Her occupying her wages shall be holy vnto the Lord It shal not be laid vp nor kept in store but her marchandise shall be before them that dwel before the Lord Esay 23.18 to eate sufficieÌ„tly to haue dureable clothing If marchants other welthy persons would well consider this example of the Tyrants they shold vnderstand that al that they haue ought to be coÌ„secrated to the lord that it belongeth not so iustly to theÌ„ as to the poore needy seruants childreÌ„ of God And albeit God suffereth them to be more honorably clothed more daintily sed yet ought they so to enlarge themselues that when their own garments be of fine cloth the poore may haue freeze wheÌ„ they eate whitebread the poor may be satisfied with browne 13 As these titles bee attributed to Iob that he was an vpright and iust man and one that feared God Iob 1. Iob 31.16 so did he declare the same by his workes of charitie protesting that he neuer denied the petition of the poore neither caused the eies of the widdow to faile that hee eate not his morsels alone but that
man is content wyth the same estate that hee hath attained vnto but seketh a higher Man is neuer satisfied so long as one may go before him for Ambition suffereth him not to see whence hee came howe farre thee is gone or whether hee doeth aspire Euerie souldier desireth to be Captaine beeing a Captaine he climbeth higher and seeketh from degree to degree to come to bee a king yea if hee might attaine to be Emperour of all Europe he then would couet to be Emperor of the whole world Great Alexander was not content wyth the realmes that his father left him therefore vndertooke the conquest of all the world yea when he had obtained a great victorie agaynst Darius king of Persia refusing the offer that he then made of his daughter in marriage and halfe his dominions he answered That as there was but one Sunne in the world Iustin in his 11. booke so would he bee the onely king in the world How many such Alexanders are there in these latter daies Whereto tended this roiall deuice taken of the increase of the Mooâ— Vntill shee fill her whole compasse Also of an Emperour Farther Bee not these euident testomonies that mans heart is ambitious and vnsatiable that it is so farre from beeing satisfied by increase that the same increase doth whet the appetite and still minister more increase to the vnsatiable coueting of more honor and glorie 2 There is not anie that in estate or dignitie either in towne prouince or kingdome is second but hee aspireth to climbe and to bee first if not in the principall degree as king yet to bee next to his person as Ionathan sayde to Dauid Thou shalt raigne and I will bee next to thee 1. Sam 23 17. Math. 20.20 The mother of the Apostles Iohn and Iames made a petition to Iesus Christe that in his kingdome the one might sit vppon his right hande 3. Iohn 1.9 the other on his lefte Saint Iohn also taxed one Diotrephes that coueted to bee chiefest in the Church Plu. in the life of Iuli. Caesar The Romane Emperour Iulius Caesar when some maruelled that in a little towne where they passed through there was strife who shoulde be greatest freely sayde that himselfe had rather bee the chiefest in that litle towne than the second at Rome Were not the Apostles at controuersie who shoulde bee greatest And dyd not they demaund of Iesus Christ who shoulde be greatest in the kingdome of heauen Mark 9.34 Math. 18.1 They imagined that Christe shoulde raigne vppon earth as Salomon before had doone and before they saw the crowne vpon his head they demanded which of them shoulde haue the chiefest offices Which is more he that might attaine to the soueraigntie of the whole worlde woulde yet seeke to bee greater and if it laie in him to climbe euen into heauen and as Adam dyd to bee lyke vnto God Some are of opinion that the sinne of the Angels that were turned to deuils proceeded of the lyke ambition Esa 14.13 taking it to be the same which Esaie noteth where hee speaketh not directly of them but of Nabuchadnezzer king of Babylon declaring him to be in deede of the race of Adam in these woordes I will ascend into heauen and exalt my throane aboue besydes the starres of God I will syt also vppon the mount of the congregation in the sides of the North I will ascend aboue the height of the cloudes and I will bee lyke to the most high All the kingdomes of the earth coulde not satisfie the ambition of greate Alexander Valerius in his first booke who by the readinges of Anaxarchus vnderstanding that his master Democritus maintayned that there were sundrye worldes cryed out saying Woe is mee wretch that I am that haue not yet attained to the possession of one of them Wherevppon Valerius fitly noteth yet speaking as a Heathen man that mortall man esteemeth his glorie to bee straighted because it is bounded in one worlde which neuerthelesse might suffice for the habitation of all the Gods Hee also writ to the Lacedemonians requiring them to place him among the Gods and to offer sacrifice to him Plutarch in his Apotheg as vnto a God Wherevppon one named Damis scorned his ambition and sayd Well let vs giue Alexander leaue to bee called God 3 It is no maruell that the Heathen so exalted themselues considering that some who not onely take vppon them the name of Christians but also doo boast to bee Saint Peters successors haue growen to as great ambition For the Bishops of Rome not contented with the title of Bishops of the first sea haue taken vppon them to be called vniuersall Bishops heads of the Church vppon earth placed themselues aboue kinges and Emperours compared themselues to the Sunne and Kings and Emperors to the Moone because as the Moone hath no light but from the light of the Sun so kings and Emperors do hold their power dignity from them yea they proceed farther share with God Cap. Satis Dist 69 suffering themselues by their parasites to be called Gods vpon earth Whervpon Pope Nicholas concluded that sith God might not be iudged by man neither might the Popes And this is it which Saint Paul foretold 2. Thes 2.4 that Antichrist should exalt himself against al that is called God or that is worshipped so that he doth sit as God in the temple of God shewing himselfe that he is God Thus we see that the ambitious man is vnsatiable and cannot be satisfied with all the glorie of the world but that hee must also climbe into heauen to become God euen hee who beeing a poore worme vppon the earth and coueting to bee great like vnto God through his ambition fell so lowe that he is not now worthie to be mentioned among the least creatures in the world 4 As this ambition burning in the hart flameth euen vp to heauen so is there no vice corruption sinne or iniquitie Bern. in his 40. Serm. but it engendereth and in deede the eldest daughter of the first sinne namely of the incredulitie of Adam and Eue coulde not but bee a fruitfull mother and plentifull in vicious pernitious and damnable children Ambition sayth Saint Barnard is a secrete poyson a hidden sinne a forger of fraude a mother of hypocrisie a spring of enuie a fountaine of all vice a moath to holynesse a blinding of the heart conuerting remedyes into diseases and medecines into languishing First what poyson or plague is more mortall than ambition whereby man seeking to bee equall wyth God was made lyke vnto the deuill not onelye worthie of death but also so vicious and corrupt that at euerie moment hee hastneth more and more to death Psal 51.7 Ephes 3.2 2. Sam. 15.2 â— 4.5 This vnthankefull ambition which was also the breeder of disobedience hath infected vs with this plague and scabbe that wee are conceiued in sinne borne in iniquitie and by nature the children
mercy righteousnes power truth both perfect infinit yea that his whole essence is no other but wisdom goodnes iustice which do infinitly surmount the capacitie of man Likewise that our true humilitye simplicitie wisdome discretion consisteth in this that albeit we do not comprehend it we doo neuertheles beleeue that his will is the rule of all righteousnes that he that demandeth any other reason or cause therof than is declared in his word entreth into a bottomlesse gulfe wherein he shal be swalowed vp that God is goodnes it selfe and can neither wil nor do anie thing but what is good that his power to dispose of all creatures as he pleaseth cannot bee separate from his wisedome and iustice and therefore that he cannot doo anie thing vniustly or vnwisely that it is too great abasemēt to God not to acknowledg in him a more profound wisdome than man is able to comprehend or not to confesse anie other righteousnes in God than such as man shall finde to be iust and to maintaine that he is not able to doo any thing whereof man is not able to comprehend the reason 6 If proude and curious mindes should obiect vnto vs that wee propound these allegations because we are not able to answere to theyr replications obiections and blasphemies yet let vs not bee so carried awaie or readie to minister contentment to theyr rashnes and curiositie but rather let vs cleane to the simplicitie most assured principles of Christian religion Heerein resteth the true sanctification of the name of God As contrarywise it is a most dangerous presumption to seeke to giue account of the workes of God in the wisedome whereof hee wylleth that man feeling his owne ignorance should humble himselfe or to minister vnto men anie accesse to the inaccessible light of God wherinto no man is able to penetrate 2. Cor. 12.2 but hee shall be swallowed vp or in briefe to seeke to nourish the presumption and rashnes of men which God to the end to ingender humilitie in them will kill Saint Paul taken vp into the third heauen and there hearing wordes vnspeakable such as it was not lawfull to vtter knew well inough how farre hee might wade in reuealing the mysteries of Gods wisedome and prouidence And our selues may perceiue how moderate hee was in this respect Lykewise how resolute constant hee shewed him selfe in opposing the onely will wisedome power glorie of God agaynst all replications reproofes and blasphemies of men And in deede speaking of Iacob the elected and Esau the reiected hee sayth Rom. 9.11 Before the children were borne and when they had yet done neither good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth it was sayde vnto Rebecca The elder shall serue the younger as it is written I haue loued Iacob and haue hated Esau Heere doeth hee plainely declare that Iacob was elected and Esau reiected not for eyther of theyr works either good or bad but according to the determination of God grounded vpon his election And hereupon the Apostle demanding whether there were anie vnrighteousnesse in God answereth first God forbid And that kinde of phrase hee ordinarily vseth whensoeuer hee goeth about to reiect anie question as abhominable and vnworthie of aunswere and heereby admonisheth vs when men vse the lyke replications to abhorre them and to saie God forbidde as thereby maintaining that it is a matter that cannot come to passe 7 Secondly for a manifest explanation that there is no iniquitie in God he addeth For God sayde to Moses Exod. 33.19 I will haue mercie on him to whome I will shew mercie and will haue compassion on him on whom I will haue compassion Heerein doth hee first confyrme that which wee haue alreadie touched namely that election is grounded vpon the onely mercie and free grace of God without any consideration of our works Secondly he alledgeth no other reason of this mercie to some and not to other some but the onely wyll of God saying He will shew mercie to whome he will shew mercie Thus doth the Apostle teach vs that if man thinketh it no reason that God should choose some and reiect other some onely vppon his goodnes and mercie wythout anie consideration of theyr workes our most pertinent reason to iustifie God is with the Apostle to saie It was his will Thus when our Lord Iesus Christ sayde Math. 11.25 I giue thee thankes O father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them to babes He addeth onely this reason It is so O father because thy good pleasure was such So farre therefore must we bee from hauing anie thing to replie against whatsoeuer Gods will that euen in this so strange a worke in the iudgement of flesh proceeding of the good will and pleasure of our heauenly father he sheweth that wee haue an argument to praise him and wyth Iesus Christ to giue him thankes And Saint Paul followed these steppes of his master Eph. 1.3.4.5 11. for first he praiseth God because he hath elected vs in Iesus Christ and then hee addeth that it was done according to the good pleasure of the will of God So often therefore as wee reade and see that God sheweth mercie to some whome he will saue in his kingdome and glorie and leaueth forsaketh other some It is inough that wee alleadge that it is according to the pleasure and counsell of the will of God Thus much to cut off all replications and obiections 8 Earthly kings in the ends of their edictes and proclamations doo ordinarily in stead of a reason adde this For such is our pleasure And thereby doo prohibite theyr subiectes from anie farther enquirie and examination of the reasons of their ordinaunces And shall not God bee in as good credite as mortal man to make vs to receiue and aduow whatsoeuer hee willeth and decreeth onelye adding For such is his will and such is his pleasure Men may many times bee deceiued in that which pleaseth them but God forbid that God should will anie thing that were not righteous or good Let vs therfore so learne to sanctifie the name of God that so soone as in his worde hee declareth that such was or is his will we reiect all replications and vpholde that seeing hee willeth it it is iust good and holy albeit we cannot comprehend the reason of it This is the doctrine that the Apostle by his example doth deliuer And it is our dutie not to couet to bee wiser than the holy Ghost who spake by him either to demand or to render anie reason of the wil of God which cannot be but most iust and holy 9 Saint Paul proceeding in his purpose speaketh of the hardning of Pharaohs heart saying For this purpose haue I stirred thee vp that I might shew my power in thee Rom. 9.17
word may be confirmed And if he will not vouchsafe to heare them tell it vnto the Church if hee refuse to heare the Church also let him be vnto thee as the heathen and publicans Verely I say vnto you whatsoeuer ye bind on earth shall be bound in heauen and whatsoeuer yee loose vpon earth shal be loosed in heauen This sentence threatning ought so neerely to touch our harts that we shold not despise the exhortations admonitions that tend to amendment For if the impenitent be detained in the bonds of Satan vntill by amendment they be vnbounde As their estate is truely wretched miserable so is there nothing that we should haue in greater regard then by amending our liues to be dissolued and vnbound Thus may we see how the holie ministerie signified by the kingdome of heauen considered in all the principall parts thereof ought to bind vs in all affectionate desire to amend The twelfth cause of Amendement taken of this That by the kingdome of heauen is signified the most blessed felicitie of the children of God in heauen The kingdome of God in vs and the holy ministerie in the Church Chap. 12. THis is one thing worthy the noting that by the kingdome of heauen or of God is signified the felicitie of Gods children in heauen the kingdome of God in vs and the holy ministrie or the Church This title The kingdome of heauen common to these three seuerall estates doth sufficiently shew that albeit there be a great binding coniunction betweene thē yea euen such that as being in the kingdome of heauen that is in the Church and vsing the holy ministerie we are in the waie to heauen so the kingdom of heauen proceeding there hence being in vs we are assured to enter into the kingdome of God which is in heauen And in deede these are as it were two steps to climbe vp and two gates which we must passe through to get in And therefore who so desireth to be resolued whether hee bee of the number of the elect and heires of the kingdome of God let him seeke the certaintie knowledge therof in himselfe For if he be a member of the Church and inioy the holy ministerie men may haue some ground and are euen bound to account him a child of God belonging to his kingdom but if he be gotten vp the second step and seeleth the kingdome of God in his heart let him bee assured that God accounteth him his child and that he shall enter into his kingdome of eternall glorie Nowe as there is no greater felicitie than to inioy the kingdome of God in heauen so is ther nothing to be more desired than to enter thorough both the first and second gate of this kingdome of heauen This is one sharpe spurre to induce vs to practise this commandement of Iesus Christ First seeke the kingdome of God Math. 6.36 and the righteousnes thereof and consequently let vs amend our liues For if the apprehension of the kingdome of glorie that is in heauen ought euen to rauish vs into a feruent desire to attaine theurnto Likewise that we cannot attaine thereto vnles the kingdome of heauen bee also in vs that is to saie if wee haue not faith fructifying in good workes amendement of life Furthermore that we cannot haue this kingdome of heauen in vs vnlesse we also be members of the Church and vse the holy ministerie It followeth that there is nothing that we should so feruently desire and so earnestly seeke for◠as the kingdome of heauen that is to inioy the holy ministerie in the Church and by the vse thereof to establish the kingdome of heauen in vs and thereby finally to enter into the fruition of the kingdome of God in heauen 2 But ordinarily wee doo the contrarie Wee seeke first the things that concerne this present life and as for those that belong to the kingdome of heauen we seeke after them but seldome slightly and as it were for a fashion Our reason Because wee doo naturally loue the bodie more than the soule and the goods and commodities of this temporall life more than the treasures of spirituall riches Wee resemble little children that esteeme more of an apple or morsell of Sugar than of an assuraunce of rents Neyther need we to open our eyes verie wide or to vse any spectacles to see this corruptiō in men experience doth but too plainly shew it And for our more manifest conuiction heereof let vs consider fiue proofes which wee may note vppon all the fingers of one of our handes that we may the better remember them and so take some care to correct them First wherupon we do first think when we wake that is what is neerest to our hands for sometimes euen the care of some matter doeth waken vs. If thou findest that thy first cogitations when thou doest awake are such as concerne the bodie and this present lyfe and do nothing concerne the kingdome of heauen the dutie saluation and comfort of thy soule this is one pin vpon the sleeue and a pricke in one finger to make thee to remember that thou carest more for earth than for heauen for the bodie than for the soule 3 Secondly Iesus Christ sayth that of the abundaunce of the heart the tongue speaketh Mat. 12.34 When therefore thou goest to bed thinke what speech communication thou hast had all that daie so shalt thou be forced to confesse that peraduenture thou hast spoken little of the kingdome of heauen or of the saluation of thy soul but rather or at the leastwise that the greatest part without comparison hath concerned the bodie and this present life The third point concerneth the care and affection that in many doth appeare to be greater for the getting of goods and other the appurtenaunces of this life than for the obtaining of the kingdome of God his righteousnes And in deede most men and the wisest in the worlde doo not so much as vnderstand the meaning of the kingdome of heauen and the righteousnes thereof so farre are they from seeking it rather than the riches commodities of the flesh wherewith they be better acquainted and which naturally they doo more desire The fourth resteth in the care which without comparison is greater for the preseruation of the bodie and this life present than for the keeping of the soule or anie thing that concerneth the kingdome of heauen And indeed al men do take more care to nourish the body than the soul also to preuent the diseases or woūds of the bodie rather than of the soule The fifth consisteth in this that according as our loue or inclination to any thing is great or small so is our sorrow for the losse thereof more or lesse If through dronkennes falling into the fire we chance to burne our face it troubleth vs more than when by dronkennes we lose the image of God and cast our soules into hell fire The loosing of
and aske them whetâ—â—r they haue not all toâ—â—â—e necessarie for theyr trades and occupations notwithstandiâ—â— whatsoeuer hinderaunce of their pouertie Is not this a meere â—olly to excuse themselues by pouertie in this case and yet to haue no want of things necessarie for theyr occupations 〈◊〉 hee had cause to complaine when there were no bookes but such as were in written hand and consequently dere howe much more bitterly might hee compâ—aine of the negligence and slouth of our dayes in all this great plentie and abundance of good bookes that by the helpe of printing maye bee had for so lyttle money Chri. his third sermon of Lazarus Seest thou not sayeth hee in another place the worke-men in mettalles the Golde-smith the Siluer-smith and all others that exercise anie occupation keepe all theyr tooles readie and in good order Albeit hunger compelleth and pouertie pincheth yet will they rather beare all than sell anie necessarie or needfull toole of theyr occupation to feede themselues withall yea many had rather borrowe vppon vsurie than pawne foorth anie one toole and good reason For they knowe that by pawning foorth theyr tooles they do depriue themselues of all ordinarie meanes to get theyr liuings and contrarywise that by keeping them they maye with profite discharge theyr debt But as hammers stithes and pinsers are the tooles of theyr occupations wherewyth to get theyr liuinges so the bookes of the Prophets and Apostles and all the bookes of the holy Scriptures are the tooles of Christianitie wherewith to obtaine saluation and life euerlasting And as artificers with theyr tooles and instrumentes doo finish their woorke so by the reading of the holye Scriptures our soules are corrected formed and renewed Which is more Artificers cannot transforme earth or woode into siluer or golde onelie they can by theyr arte and workmanshippe giue forme and shape vnto thinges but by the reading of Gods worde thou maist of a wooden or earthen vessell make a vessell of golde or siluer as the holy Apostle Saint Paule teacheth saying In a great house are not onely vesselles of golde and of siluer 2. Tim. 2.20 z. 1 but also of woode and of earth If anie man therefore purge himselfe from these hee shall bee a vessell vnto honour sanctifyed and meete for the Lorde and prepared vnto euerie good worke Thus concluding his speech hee sayth Let vs not be neglygent to buy books For euen the sight of them as he addeth shall put vs in minde of our dueties as well to withdrawe vs from sinne and iniquitie as to cause vs to perseuere in holynesse and righteousnesse and to praie to God to giue vs grace so to doo 3 What excuse shall wee pretende in the sight of God when in this abundance and easie meanes to get bookes by the helpe of printing wee are so loth to buy them and so carelesse of reading them thereby shewing our selues most vnthankefull and vnworthie that fauour and grace at Gods hande considering withall that wee are so often and earnestly exhorted to our dueties in reading and meditating vppon his woorde Let the word of Christ sayth Saint Paule dwell in you plenteousâ—ie in all wisedome Colos 3 1â— teaching and admonishing one another Hee speaketh to the Collossians both to men and women and willeth that this doctrine of the Gospell should be so familiar vnto them that it might take roote in them whereby to be instructed both for themselues to teach others We haue sayth Saint Peter a most sure worde of the Prophets 2. Pet. 1.19 to the which yee do wel that ye take heed as vnto a light that shineth in a darke place Hee compareth the writings of the Prophets to a candle shining in the darke and therefore exhorteth vs to take the same to bee our light Psal 119.105 Ephes 6.17 as Dauid also sayth The woorde of God is a light to my steppes Saint Paule calleth Gods worde the swoord of the spirite wherewith he willeth vs to bee armed to fight against the deuill But how shall wee take this swoord in hande vnlesse wee become diligent readers of the holy Scriptures wherwith after the example of Iesus Christ Math. 4. Rom. 15.4 to resell the temptations of the deuill saying It is written It is written If as Saint Paule sayth all that is written is written for our learning that wee maye haue hope by patience and comfort in the Scriptures Shall not wee make vaine the prouidence of the heauenlye goodnesse which hath giuen and preserued the Scriptures for vs if we doo not with diligence reade in them to the end thereby to bee comforted and strengthned in patience 2. Tim. 3.16 hope and faith If all holie Scripture be giuen by inspiration from God and bee profitable to teach to improoue to correct and to instruct in righteousnesse ought not wee diligently to exercise our selues in reading and meditation thereof to the end to reape such excellent fruit of the same 4 Men are flatterers and wee are blinde in our owne corruptions whereto we are naturally affected and therefore it is most necessarie that wee shoulde often heare God speaking vnto vs in the holy Scriptures instructing improuing correcting and exhorting vs to our duties When the young man mentioned by Saint Luke asked of Iesus Christ what hee should doe to obtayne euerlasting lyfe Luke 10.26 Christ aunswered What is written in the Lawe How doest thou reade Thereby shewing that the Lawe is written for vs to reade that in it wee maye knowe what wee are to doo in discharge of our duetie towarde God When the cursed rich man prayed Abraham to sende Lazarus to his brethren Luke 6.29 hee aunswered They haue Moses and the Prophets let them reade them He thereby taught vs that wee must reade the Scriptures and in them learne the meanes to escape euerlasting tormentes with that cursed riche man and neuer hope of anie mans comming from death to teach vs. Dauid a most excellent Prophet was well instructed in the Lawe yet the hundreth and nineteenth Psalme doth at large declare Psal 119 Dan. 9.2 Act. 17.11 how diligent and carefull hee was in reading and meditating Daniel notwithstanding his many reuelations lefte not off the reading of the bookes of Ieremie Saint Luke highlye commendeth the Birrheans because they were of better stomacke than the Iewes at Thessalonica to receiue with al readines the word preached by Saint Paul and dayly to conferre the scriptures to know whether it were so so the better to gather knowledge by the conference of the Scriptures with the truth which they had heard that they might bee the rather confirmed therein This zeale and diligence of the Birrheans shall rise vp in iudgement agaynst vs euen against vs who hauing heard the preaching do no farther endeuor by reading the Scriptures to confirme our selues more and more in the heauenly doctrine preached vnto vs. Act. 8 Queene Candaces Eunuch might wel as it seemeth haue exempted