Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	fruit_n	good_a	treasure_n	4,153	5	10.5915	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02793	Two godlie and learned sermons, preached at Manchester in Lancashire before a great audience, both of honor and vvoorship. The first, containeth a proofe of the subtill practises of dissembling neuters, and politique worldlings. The other, a charge and instruction, for all vnlearned, negligent, and dissolute ministers: and an exhortation to the common people, to seeke their amendment, by prayer, vnto God. By Simon Harward, preacher of the woord of God, and Maister of Arte, late of Newe Colledge in Oxfoord.	Harward, Simon, fl. 1572-1614.	1582 (1582)	STC 12924; ESTC S112568	108,746	262

swearing blaspheming the name of God It were a matter too long tedious and likewise the time will not suffer me discourse of all the soueraigne vertues of the Tōgue as Blessing praysing the name of God calling vpon him by prayer instructing of our brethren reproouing wickednesse setting vnitie and concorde amongst men and cōfessing of the Lord Iesus But héere we are only to cōsider the chéefest vertue of the Tōgue which is With the mouth to cōfesse the Lord Iesus And the chéefest poison which is To deny renounce our Lord and Sauiour The Apostle héere requireth of euery Christian That he shal with the mouth confesse the Lord Iesus Because as all the body is made to glorifie God so especiallie the tongue is as Paule sayth Let euery tongue cōfesse that Iesus Christ is the Lord Phil. 2.11 to the glorie of God the Father Hebr. 13.15 Let vs offer the sacrifice of praise alwayes to God That is the fruite of the lippes which confesse his name and this the Prophet Hosea dooth call the calues of our lyppes Hose 14.2 Dauid sayeth I beleeued and therfore I spake Psal 116.10 Signifying therby that There can be no true beleefe in the heart vnles the tongue delight to talke of the same Math. 12.34.35 For of the abundaunce of the heart the mouth will speake A good man out the good treasure of his heart bringeth foorth good thinges and an euill man out of the euill treasure bringeth foorth euill things About what thing soeuer the heart of man is occupied the tongue will most commonlie be talking of the same The Ship man will talke of his windes the Soldier will reckon vp his woundes the Shéepheard will be telling of his shéepe and the Plowman of his Oxen. If a man ●elight in Hawkes Horses Houndes or ●ny pastime whatsoeuer his talke wil be according to his delight and howe can it ●hen be but that if our hearts and soules delight in the Lord our tongues should also praise him confesse him and glorifie his holy name Shall the knowledge of Christe haue lesse obediēce of our tōgues then the vaine and transitorie desire of worldly pleasures Shall worldly things haue our tongues at commaundement shall the glorious name of Christe haue no portion therein This can not be déere brethren that there should be any true saith in the hart except it draw the tōgue to the confessing of the same Our bodies are called the temples of God Knowe ye not that ye are the temple of God 1. Cor. 3.16.17 that the spirit of God dwelleth in you If any man defyle the temple of God him will God destroy for the temple of God is holy and that are ye And therfore it is Sa●riledge Church-robbery to plucke our tongue or any part of our body frō God For we are Temples and Saints conse●rated and sanctified vnto God And for ●his cause dooth Paule beséeche vs for the tender mercie of God That we offer vp not onely our soules 1. Cor. 6.19.20 but our bodies also a liuing sacrifice holy and acceptable vnto God And telleth vs that Our body being the Temple of the holy ghost we are not our owne but are bought with a price And therfore we should glorify God both in our bodies and in our soules for they are Gods They are Gods That is God made them and Christe Iesu redeemed them and bought them with a price not with siluer nor golde but with his owne most precious blood God made not onely soule but body also and our Lord and sauiour Christe gaue his body and shed his heart blood vppon the Crosse not onely for soule but for body also and not onely soule but body also shall liue for euer in the worlde to come then séeing that God created bothe body and soule and Christe with his body and soule did paye the raunsome bothe of body and soule and bothe body and soule shal be partakers of euerlasting glorie in the worlde to come We must as Paule sayth Glorifie God bothe in body and in soule for they are Gods 1. Reg. 19.18 The Lord sayth vnto Elias That he hath reserued vnto him seauen thousande people which neuer bowed their knees to Baall nor kissed him with their mouthes He dooth not say Which haue not beleeued in Baall in their harts But Which haue giuen neither knee nor mouth nor any part of their body to any other but to the Lord God of Israell Nabuchadnezzar required nothing of Shidrach Meshach and Abednego Dan. 3.19 but that They shoulde in bodie fall downe and worshippe the golden Image But ther chose rather to be cast aliue into the boate fierie Furnace The Kinges Commissioners required nothing of Mattathias But 1 Mach. 2.19.37 That he should outwardlie doo Sacrifice vnto the Idolles at Modin But he would rather dye then consent vnto it God is a ielous God and therefore will suffer no part of our bodie to be giuen to any grauen Image nor to any other but him alone as he sayth in his commaundement Thou shalt not bowe downe to them nor worshippe them Exod. 20.5 for I the Lorde thy God am a ielous God Whereby you sée that no part of our bodies ought to be giuen from God but that we should with euery part of vs glorifie God our creator and Christe Iesu our redeemer and the holy Ghost our sanctifier which hath made our whole bodies holie Temples vnto the Lord. And as with euerie part of our body we must set foorth the lawde and praise of God so especially with our tongue Phil. 2.11 That euery tongue may may confes that Iesus Christe is the Lord to the glory of God the Father Dauid séemed to be in better case when he was in the house of Achis or in the land of Iorden or in Hermonim or in the mount Mizar then if he should haue béen in the Tēple of God in the midst of Saules boast and all his enimies Psal 42.4.5 yet he sayth him selfe I powred out my very heart because I had gone with the multitude and led them into the house of God with the voice of singing and prayse as a multitude that keepeth a feast Why art thou so cast downe O my soule and why art thou so vnquiet within me O my God my soule is cast downe within me because I remember thee from the land of Iorden Hermonim and from the mount Mizar When Dauid was in the lande of Iorden in Hermonim or in the mount Mizar no doubt he prayed vnto God and gaue him thankes for all his benefites Yet because by reason of his enimies he could not come to the Temple of God to glorifie God as well in body as in soule He therefore crieth out with gréefe of hart Psa 84.1 ● ● Why art thou so cast down O my soule and why art thou so vnquiet within me And in an other place O Lord of hoastes howe

all excusable And secōdly by the lawe of nature which God hath ingrafted in their hearts their owne consciences eyther accusing or excusing them The Iewes he condempneth by the written lawe of God which they read and heard continuallie yet not withstanding were daylie transgressours of the same so that they which were without the lawe did perish without the lawe and they which were vnder the lawe were iudged by the lawe and therefore that bothe Iewes and Gentiles were all sinners and depriued of the glorie of God were iustified fréely by grace through the redemptiō that is in Christ Iesus which he prooueth bothe by the ensample of Abraham who about fouretéene yéeres before he was circumcized was counted iust only by faith and by the sentence of Dauid who pronoūceth That man only blessed whose iniquities are for giuen whose offences are couered and to whome the Lorde dooth not impute his sin Afterward he maketh a comparisō of Christ with Adam of Death with Life of the Lawe with Grace In the sixt Chap. he descendeth from Iustification to Sanctification shewing them by an argument taken of Baptisme That they which were baptized in Christe were baptized into his death And therefore as Christe was raysed vp from the dead by the glorie of God the Father so they also should walke in newnesse of life not giuing their members seruaunts to vncleannes and iniquitie but making them seruants to righteousnes and holines of life Which that they might the better doo he sheweth them in the next Chapter of the right vse of the Lawe and of the bent ready will which euerie Christian ought to haue to the vttermost of his power to performe the law of God and with the vertue of his spirit to striue against the flesh And then he setteth downe the conclusion of the first part of his Epistle next after his salutation to wit That there is no condempnation to them which are in Christ Iesu which walk not after the flesh but after the spirit because the spirite of adoption which they haue receyued in their harts wherby they cried Abba Father dooth so seale in them the hope of euerlasting life that nothing ●s able to seperate thē frō the loue of God which is in Iesus Christe their Lord. Now in the thrée Chapters following the .9.10 ● 11 He disputeth Of the iust reiecting of the Iewes and of the free calling of the Gentiles Wherein after that he hath in the last Chapter layde downe the foundation thereof in the frée election purpose of God Who will haue mercy on whome he will haue mercie and whome he will he hardeneth and dooth of the same lūpe of clay make some vesselles of honour some of dishonor some vesselles of mercy to shewe foorth his goodnesse and some vesselles of destruction to be glorified in his power Now in this tenth Chapter least God should séeme vniust in reiecting those whome he had ordained to be vessels of wrath He sheweth an other seconde cause of the casting away of the Iewes because they were ignoraunt of the righteousnes of God and went about to establish their owne righteousnes and would not submit them selues to the righteousnes of God And because the Apostle S. Paul did long for nothing so much Rom. 10.3.4.5 as that Israel might be saued so that for their sakes he desired to be seperated from Christe for his brethren which were his kinsmen according vnto the flesh He therefore beginneth héere to instruct them in the faith of Christe teaching them That Christe was the end of the lawe for righteousnes vnto al beleeuers And shewing them that the promise of God in Deuteronomy Deut. 30.14 The woord is verie neere vnto thee euen in thy mouth and in thy heart for to do it Was it therfore spoke because they were not able of them selues to performe the ●awe of God and to obtaine righteousnes thereby but that in that place God dooth signifie the woord of faith which we doo preache which is néere vnto thée in thy mouth and in thy heart for If thou shalt confesse with thy mouth the Lord Iesus and beleeue in thine hart that God raised him againe from the dead thou shalt be saued In which péece of Scripture we haue two thinges to consider first That we are iustified only by faith in the death and resurrection of Christ Iesus Secōdly That we must shewe foorth the fruite of our faith to confesse him with our mouthes But because the confession of our mouthes is first set downe in this place as well in the sentence of Paul and also in the woords in Deuteronomy The woord 〈◊〉 neere vnto thee euen in thy mouth and ●n thy heart I haue thought it best at this ●me to followe the same order which the ●oly Ghost dooth vse in this place and to speake first Of the fruite of confession And secondly Of the tree of faith rooted and grounded vpon the death and resurrection of Christe Rom. 10.9 If thou shalt with thy mouth cōfesse the Lord Iesus c. The Apostle beginneth héere first with the Mouth because the Tongue is one of the principallest partes of mans body as S. Iames sayth If a man sinne not in woord he is a perfect man able to bridle the whole body For if the tongue be well vsed he compareth it to a little bit which ruleth the Horse be he neuer so fierce vntamed and to a rudder which though it be small yet it gouerneth the huge Ships béeing tossed assaulted with many blustering stormes and tempests But if it be ill vsed he sayth It is a world of wickednes it defileth the whole body it setteth a fire the course of nature and is it selfe set on fire of hell And therfore Anacharsis the Philosopher béeing asked What was the best wholsomest part of any thing and what the wurst and most vnholsome When it was thought that he would haue made aunswer of two seuerall partes to a double question he aunswered in one single woorde saying The Tongue Because béeing well vsed it is of all partes of mans body the best and on the other side béeing yll vsed the wurst and therefore if we imagine the case ●o be thus that we should carie about with vs two boxes whereof the one conteyneth most deadlie Poyson and the other a soueraigne Remedy against all diseases what great héede would we take vnto them least if the one of them should run out we should be most daungerouslie infected or if any of the other should be spilt we should loose so precious a Iewel In the Tongue there is bothe there is venemous Poyson and there is also a soueraigne Medicine for all infirmities and maladies and therefore what great care ●ought we to haue least eyther by abusing it we be infected or otherwise by out negligence loose the right vse thereof To rehearse all the poysons of the Tongue as Rayling vaine babling filthy talke lying slaundering cursing

fruite shall the Trée be knowne Euery good Tree bringeth foorth good fruite and a corrupt tree bringeth foorth corrupt fruite Doo men gather Grapes of Thornes Gala. 5.6 or Figges of Thistles Paule will haue the faith of euery Christian to woorke thorough charity For if the faith of a Christian be compared to a Trée then euen as the roote of a Trée sucketh Iuice out of the earth the body receaueth of the roote the braunch taketh of the body and the fruite shooteth out of the braunche euen so the faithe of a Christian must firste be rooted and grounded vpon the death and passion of Iesus Christ then must it send vp the Sap of loue and loue must blossome foorth in good woorkes And thus if our faith be not a dead faith but a liuely faithe not a barren faithe but a fruitfull faith not an idle faith but a working faith a faithe working thorow charitie then are we pure spiritual Wheate for the Barnes of the Lorde The Church héere ye sée is compared to a Haruest thē if we bring foorth nothing but Tares of sinne and wickednesse we can looke for no other but to be gathered by the Reapers Math. 13.30 into a bundell and to be throwne into the Furnace of euerlasting fier Isa 5.2 It is compared also to a Viniarde which the Lord hath hedged and gathered out the Stones and planted it with the best Plants and built a Tower in the midst thereof and made a Wine Presse therein then if in stéede of the swéete Grapes of holynesse and righteousnesse we bring foorth nothing but the wilde Grapes of sinne and wickednesse that the Lorde may saye vnto vs as he saith vnto the Iewes Isa 5.4 what could I haue done to my Viniarde which I haue not done and beholde now when I looke for Grapes it bringeth foorth nothing but wilde Grapes then haue we a seuere iudgement denounced against vs by God himselfe he will breake downe the Hedge of the Viniard he wil lay it waste Math. 7.19 he will let in the wilde Boare to deuour and spoile it yea he will hew downe the trees and cast them into vnquencheable fier We are compared also to ground on which the sower doth sowe his seed Luke 8.5 then if we be that harde ground whereinto the Seede of Gods woorde cannot enter but that it is pluckt away by Sathan euen as seede by the high wayes side is snatcht away by the Fowles of the ayre or if we be that drie grounde whervpon the fruite dooth wither away because it wanteth the moysture of the dew of Gods holy spirite or if we be the thorny grounde whereupon the fruite is choaked with the bryers and brambles of cares and ritches and voluptuous liuing then are our hartes euill and vnfruitfull ground Mark 11.13 ●● therefore before God accursed euen as the Fig tree which had florishing leaues without fruite was by our Sauiour Christ accursed dried vp by the rootes for euer but if we desire to be blessed of the Lord we must indeuor to be good groūd that is Luke 8.15 as our sauiour dooth himselfe expoūd it with a good honest hart to heare the word of god to keep it to bring forth fruite with patience not to be idle and fruitlesse hearers to let it in at the one eare and out at the other eare to heare it in the Church and leaue it in the Porche but to heare it to kéepe it Rom. 2.13 and to bring foorth fruite with patience for not the hearers of the woord but the dooers shall be iustified Not euery one that saith vnto me Lord Lord Math. 7.21 shall enter into the kingdome of heauen but he that dooth the will of my Father in heauen Luke 11.28 Blessed are they which heare the woord of God and keepe it So then with hearing ye must ioyne kéeping with talking we must ioyne walking with professing expressing with exhortation conuersation with science conscience with faithe charitie For it shall not be asked in the dreadfull day of iudgement what we haue heard nor what we haue learned nor what we haue read but how we haue beléeued Math. 7.19 and what we haue doone and that same Tree which hath not brought forth good fruite shall be hevven downe and throwne into vnquencheable fier they which in the haruest do prooue to be tares shall be bound together by the Angels of God Math. 13.30 and cast into the Furnace of eternall death where the worme neuer dyeth and the flame neuer goeth out We are called also by the Apostle Paul Gods Husbandrie 1. Cor. 3.9 Vos estis Agricultura dei ye are Gods Husbandrie Whereby we are admonished of our dutie that the more that we are husbanded by the worde of God the more plentifull ought we to be in good workes or otherwise our condemnation will be the greater We cannot alledge the ensample of our forefathers nor of any others in this time which haue not the like Husbandrie bestowed vpon them For Mat. 25.20.22 to whom the Lord committeth but two Talents of him he will looke for but the increase of two But to whomsoener he committeth fiue Talents of him he will looke for the increase of fiue The Scholemaister will not require Latin of him that neuer learned any but he which hath learned it he must giue an accoumpt for it When a Maister dooth sende foorth his seruaunt in the night time if he haue missed his way a little he will not deale so rigorously with him but when hee sendeth him in the day time if he misse his way then he shall more hardly be excused Where the Husbandman dooth take great paines in husbandrie there will he looke for much fruite but where he neuer tooke any paines there it will greeue him the lesse to haue some thornes and thistles briars and brambles And therefore consider good people how the Lord hath dealt more mercifully with you of this Towne of Manchester then euer he did with your forefathers or then now he dooth with any place about you He hath giuen you a large Talent he hath reuealed his holy will most plainely and plentifully vnto you he hath sent you foorth in the daye time euen in the light of his glorious Gospell he hath sent his seruaunts early and late to husband your hearts and to sowe therein the seede of his most holy and blessed worde take héede therfore that your fruites be aunswerable therevnto or otherwise assure your selues that your cōdemnation shall be the greater Luk. 1● 47.48 for he that knoweth the will of his Maister and will not doo it he shal be beaten with many stripes and to whom soeuer much is committed of him shall much be required And thus dearely belooued ye see how these allegoryes so often vsed in the Scriptures of Haruest Trées Viniarde Grounde Séede Husbandrie doo all admonish you of Gods great mercy towards you

is vile No but as the gould is taken and the earth left so take ye the doctrine and refuse the manners The Bees haue no neede of the stalke but of the floure so take ye the Flower of exhortation and let the vnprofitable stalke of conuersation wither awaye If thou thirste for the Heauenlye foode of Gods worde refuse not the good and comfortable Wine because it commeth out of a Tréene or Earthen Vessell Although the Rose be compassed about with many Briers and Nettles yet doo not thou therefore refuse the swéete Rose the sauor of life vnto life to those that shal be saued if thou trauaile in a waye that thou knowest not yet if a Criple by the high waies side doo shew thée which waye thou shalt turne refuse not thou to go thy way although the Criple be not able to remooue an intche from his place Although the Carpenters which make the Arke be drowned yet doo thou with the faith of Noah enter into the Arke and thou shalt be saued Math. 2.6 Although neither Scribe nor Pharisie nor Herode nor any of the people in Ierusalem wil beare thee company to Bethlehem to worship the Babe Iesus yet if the Priests doo shewe thée where thou shalt finde him followe thou the wisemen Luke 10.34 and go alone Although bothe Priest and Leuit passe by the wounded man and shew no mercy at all yet be thou that poore Layman that pittifull Samaritan which bound vp his wounds and powred in Oyle and Wine and brought him to an Inne and made prouision for him 1. Cor. 13.1 Although thy Teacher speaking with the tongue of an Angel and hauing no loue be nothing els but as sounding Brasse and as a tinkeling Simball and therefore doo nothing profite himselfe for a Simball or Harpe heareth nothing it selfe yet may he comfort thée when thy minde is in heauines if thou hast a liuely faith to beléeue and apprehend the sweete promises of Iesus Christ which by him shall be vttered Aug. lib. 3. contra donat cap. 10. Contra Cresce lib. 3. cap. 6 de fide ad pet cap. 36. Etsi aquae fluxu canatis nihilo fit faecundior hortus tamen per eum irrigatur et fructificat Although by the running of the water the Chanel is made nothing more fruitfull yet the Garden which is watered by it dooth bring foorth fruite more plentifully Although the Scribes and Pharisies will put no finger to the burthen yet take vp the Yoake of Christ and learne of him that he is meeke and lowely in heart and thou shalt finde rest for thy soule Aug. contra litteras petiliani Donatistae cap. 27. tom 7 Pag. 71. Pontifex Caiphas persequutor vnius et verissimi Sacerdotis quamuis ipse non sit verax quod dat tamen verum est si non suum det sed Dei What though Caiphas be a wicked high Priest a persecutor of our Lorde and Sauiour yet if he speake not from himselfe but from God Iohn 11.51 18.14 and Prophecie of Christe that he must dye for the people We must not therefore despise or renounce Christ because God dooth compell euen the wicked to confesse him Nay what though it be Sathan himselfe which confesseth Christ to be the sonne of God Luke 4.34.41 and calleth him Iesus of Nazareth the holy one of God yet we must not contemne or refuse the sonne of God because he compelleth the Deuill and his Angels to acknowledge him But rather muche more we ought to feare that omnipotent God which so ruleth all things with his mightye hand that euen those whom he dooth not gouerne with his spirit yet he dooth bridle them with his power Math. 11.29 Although thou be taught or Baptized by Iudas yet doo thou laye houlde vpon the bloud of Iesus Christ Marke 16.16 and thy sinnes are forgiuen thée Quos Baptizauit Iudas Aug. baptizauit Christus Whom Iudas Baptized Christ Baptized for the dignitie of the worde and Sacraments dooth not depend vpon the person of the Minister which may be wicked but vpon the promises of God which cannot deceaue But thou wilt say peraduenture they which liue ill be Thornes and how can a man gather Grapes of Thornes or Figges of Thistles Aug. de pact cap. 10. tom 9. Pag. 731. Augustine dooth aunswer very well The Grape dooth hange indeede amongst the Thornes but not of the roote of the Thornes for it hangeth only of the roote of the Vine Euen so the doctrine which is taught vnto them although it hange amongst the Thornes of many vices in the Minister yet it groweth not on the roote of those vices but on the roote of the worde of God and the Gospell of Iesus Christ then if thou desire to taste the swéete grape of the Gospell of Christe Lege vnam inter spinas pendentem sed de vite nascētem Gather the Grape hanging indeede among the Thornes but growing on the Vine Iesus Christe It is a lamentable case to consider how in these our dayes the Deuill hath so bewitched the heartes of so manye that in all their assemblyes Feastes and méetinges they haue nothing almoste in their mouthes but the lyues of the Mynisters the lyues pf the Preachers And yf they can espye anye faulte in the worlde then of a Moate to make a Bearne and of a Hillocke a Mountayne And looke who of all men are the fylthyest VVhooremongers the moste blasphemous swearers the moste dissolute Gaymesters the ranckest Ruffyans the moste cruell oppressiours of the poore the gretest spoilers of the goods of the Church wherewith the Ministers should doo good and kéepe Hospitality they are of all other most busie in displaying the faults of the Ministerie which is onely the deuise of Sathan to drawe them from the consideration of their owne sinnes least they should repent and liue whereas indéede they should first Math. 7.5 pluck out the beame out of their owne eyes and then should they better see to pluck out the Mote out of their brothers eye We haue a Wallet cast ouer our shoulders in the ende before vs we put the sinnes of our Ministers and of our neighbours in the end behinde vs we put our owne sinnes Psalm 38.4 51.3 and then Non videmus manticae quod in tergo est But good brethren if ye will be true Christiās ye must learne to turne the Wallet setting your owne sinnes before your face and casting behinde your backes the offences of your neighbours and Pastoures and although some of your Ministers haue not the grace to liue as they ought to doo yet ye must rather honor the bad for the good then despise the good for the bad And if any thing be amisse in them the waye is not to amende it with vile and reprochefull slaunders but your remedie is onely to flie vnto God by feruent and harty prayer praying alwayes the Lord of the Haruest that he will powre vpon

this can neuer be vnlesse we haue a desire to sowe in our hearts Luke 8.11 the Seede of Gods worde for therefore is the worde of God called Seede because in the Séede is all the hope of the Haruest Sowe litle reape litle sowe sparingly reape sparingly sowe nothing reape nothing and therfore let vs neuer thinke that we can reape the Haruest of euerlasting life vnlesse we haue a care to sowe in our hearts the Seede of Gods worde for without faith no man can be saued neither can any man haue faithe but Rom. 10.14 by hearing the worde of God for how shall they beléeue on him of whom they haue not heard or how shall they heare without a Preacher Vnlesse the ground doo giue Sap vnto the Tree the Tree must needes wither Iohn 4.14 Math. 25.8 Vnlesse the Springe doo Minister Water vnto the Riuer the Riuer must needes be dryed vp If Oyle be not still powred into the Lampe the Lamp will go out take Fish out of the water it wil dye to be briefe there is no liuing thing but if ye take from it the foode and nourishment due vnto it it must of necessitie dye and perrishe euen so the faithe of a Christian vnlesse it receaue Sap continually from the ground of Gods worde and be watered with the Fountayne of lyfe and haue the Oyle of the sweete promises of Christ often powred into it and be dayly fedde with the bread of God Iohn 6.33 which commeth downe from Heauen and giueth lyfe vnto the world it must néedes be wythered dryed vp extinguished it must néedes die perrish and vtterly consume for euer If these things were duly considered they would make vs to hunger thirste for the word of God Psalm 19.11 and to accompt it as Dauid did more to be desired then Gould yea then much fine Gould sweeter also then the Hony and the Hony Combe they would make vs to say with the Prophet Isay Isa 52.7 Rom. 10.15 O how beautifull are the feete of them which bring glad tidings of peace And according to the commaundement of Christe in this place to pray to the Lorde of the Haruest Colos 3.16 to send foorth Labourers into his Haruest that the worde of Christe may dwell plentifully in vs in all wisdome Hebr. 6.1 wherby we may not onely learne the Doctryne of repentaunce from dead workes and the firste instructions of of faith towards God but also to go on forward to perfection and to go thorowe all the chiefe principles of religion so that we may be able alwaies 1. Pet. 3.15 to giue an answer to euery mā that asketh vs a reasō of the hope that is in vs for this dooth the word of God require of euery Christiā If these reasons cānot stir vp our harts so many sweete odours and pleasaunt Flowers more gorgeously cloathed then Salomon in all his royalty The ground yeelding foorth Grasse for the Cattell and Hearbe for the vse of man Psalm 104.10 and Wine that maketh gladde the heart of man and Oyle to make him a cheerefull countenaunce and bread to strengthen mans heart The hiding of the treasures of the Snowe and bringing foorth the hoarie Frostes Psa 147.8.16 the couering the heauens with Cloudes and bringing foorth the winds out of their places The wonderfull woorkemanship of God in man which is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a litle world Wherein the glory of the workeman dooth most appéere the mighty operation of God bothe in man and Beast as well in the sharpnesse of their senses as in their stomacke which digesteth all things Iob. 12.7 Isa 10.42 and yet dooth not digest it selfe and sundrye other such workes of God doo shew his power and Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make them in excusable which are Gentils and know not God Rom. 1.20 and therefore the Prophet Dauid saith The Heauens declare the power of God and the Firmament sheweth the woorke of his hands Psal 19.1 daye vnto daye vttereth the same and night vnto night teacheth knowledge there is no speach nor language where their voyce is not heard Whose voyce the voyce of the heauens the Firmamēt the vnchaingeable course of daye night Summer Winter their voice is heard euery where they preache the power of God So that we cannot say If we had known God we would haue feared him serued him for the Heauēs as Dauid saith are as it were a line capitall letter to set before vs the power wisdom God that knowing there is a God if we will not feare him as God Psal 19.4 we may be made all inexcusable an other reason which Saint Paule vseth is the lawe of nature which God hath ingrauen in the hearts of men whereby their owne conscience dooth heare them witnesse and their owne thoughts either accuse or excuse for Nulla est tam barbara natio Rom. 2.14.15 Cic. de nat deor nulla gens tam efferata cui non insideat haec persuasio esse Deum And therefore the moste wicked howsoeuer sometimes they foolishlye saye in their hearts there is no God Psalm 14. ● yet doth the feare terror which they continually cary in their brests the iudgmēts of God which they dayly sée before their eyes compell them will they nill they to confesse that there is a God in heauen whom they haue contemned As we read of C. Caligula Suetonius although he was a bloody tyrant and a moste dasperate contenmer of God yet when as by the terrible thūdering and lightnings he saw a token of Gods wrath he couered himselfe in corners and crept vnder the Beds for the feare and terrour thereof Whereof came this same but that his owne conscience tould him that there was a God aboue whose voice he heard and whom he had despised who in the end would surely be reuenged By these reasons good people ye sée that if ye wāt faithful labourers in the Lordes Haruest yet your ignoraunce shall not excuse you but that Prou. 29.18 where prophecie ceaseth there the people perrish and the Lorde will powre out his vengeaunce euen vpon them which by his worde haue neuer knowne him For he saith by the Prophet Ezech. 3 18. 33.6 If thou doo not warne the wicked man of his sinnes his bloud will I require at thy hand but he saythe therewithall that the wicked shall die in his iniquitie the wicked is taken away for his sinnes but his bloud I will also require at the Watchemans hands so that bothe shall perrish bothe the negligent watchmen the ignorant people bothe the blinde leader the blinde follower as Christ saithe Math. 15.14 If the blinde leade the blinde they shall bothe fall into the Ditche And therefore séeing your ignoraunce dooth not onely not excuse you 2. Thes 1.8 ● but also throw you headlong into the pit of destruction there to