himselfe wrath against the day of wrath and of the declaration of the iust iudgement of GOD. An other sort there is that willingly plucke their neckes out of the choller and would be spectators and beholders of other mens misery by reason of sinne and transgression There is no man iust by excuse thinking themselues without spot and blamelesse standing vppon this guarde that they neuer knew the law of Moses the seruaunt of GOD whereby they might direct their liues according to the will of GOD. Nothing regarding the firmament the heauens and all other creatures whereby they are incited to acknowledge the eternall power and wisedome of God and to glorifie him in them and to giue him thankes for so great benefites which he hath ordeined for the vse of man But more blockish are they which boast and vaunt of the The righteousnesse of man standeth not in the knowledge of the lawe knowledge of the lawe of God as did the Iewes who put all their safetie in this that Abraham was their father that the oracles of God were committed to them that the couenaunt was propper vnto them that the temple of God was amongst them that they were the people of God and the beloued of the Lord and yet for all this labour not to liue in the obedience of the lawe For the Lorde chose them as a peculiar people that they might serue him in all holinesse and righteousnesse which thing they altogither neglected thinking that God had chosen them for their worthinesse Wherefore the foolish All excuse takeÌ„ away from them heart of man which is full of darkenesse cannot deuice any way how to be righteous but his deuices and his righteousnesse is foolishnesse before God and altogither condemned of the spirituall man For if hec thinke to bee iust by condemning other breaking out into these words with the Pharisée O God I thanke thée that I am not as other men extorcioners vniust adulterers or euen as this publican he Hipocrite pronounceth the sentence of iudgement against himself in that comparing his life to the law he is most culpable and faultie But rather let vs vnderstand and learne what the meaning of this is Euerie man that exalteth himselfe shal be brought lowe and he that humbleth himselfe shal be exalted If he would start aside because he knoweth not Gentile the lawe and so imagine himselfe to be frée his conscience is a thousand witnesses and the light of nature and reason commaunding and highlie commending those things which are good hating forbidding and punishing those things which are wicked and euil sheweth him how to liue in the seruice and feare of God For in that by nature saith the Apostle of all they doe the things contained in the lawe they hauing not the lawe are a lawe vnto themselues and they that haue sinned without the lawe shall perish without the lawe The effect of which knowledge of God by the light of nature and reason being written in their hearts and consciences shall ridde them from all excuse and be most effectuall yea horrible in that dreadfull day of doome when God shall iudge the secrets of men by Iesus Chist the bookes that is their consciences being then laid open Lastly if only the knowledge of the lawe Iewe. could preuaile that therby we might be iustified and counted righteous we had wherein we might reioyce But séeing not the hearers but the doers of the law are iustified before God and that God requireth a circumcised hart and is uot satisfied with vaine shewes and ceremonies it followeth that they are not iust which onlie know the lawe and yâ—the circumcision of the hart I mean the inward righteousnes consisteth in the spirit not in the letter Wherefore they that sinne in the law that is hauing knowledge of the lawe shal be iudged by the lawe This then is the full summe of the matter that both Iewes and Gentiles are vnder sinne that is are iustly condemned for sinnes and are subiect to the curse which is due vnto sinne For as with righteousnesse there is absolution so with sinne there is condemnation So that it is not in man to ridde himselfe from the curse of the lawe by any deuised righteousnesse Hitherto the drift of the Apostle hath beene to shewe howe that mans righteousnesse is farre from the obedience of the lawe and that righteousnesse which God requireth at our handes And endeuouring to giue a more cleare light to the righteousnesse of God hée plucketh away the visor of their faigned righteousnesse and discouereth their faces yea he setteth before vs and launceth out the venome and corruption of our heart comparing our righteousnesse or rather our excessiue wickednesse with the rule of the lawe which by a fit exaggeration he sheweth vs as plaine as if blacke and white were laid togither darkenesse and light were weighed in a ballaunce Such is therefore the righteousnesse of man that The righteousnesse of man compared to the lawe howe faultie it is wée thinke our selues iust without the knowledge of the lawe without the effectuall working thereof and before we examine our selues our liues and sinnes thereby Sinne is not imputed while there is no lawe and no man is punished as guiltie and faultie For where no lawe is there is no transgression and contrariwise by the lawe is the knowledge of sinne And sinne that it might appeare sinne worketh death in vs by that which is good that sinne might be out of measure sinfull by the commandement Moreouer the lawe entered thereupon By the lawe is the knowledge of sin that sinne might abounde both that which is originall and that which daily carrieth the sway in our actions The vse of this manifestation is referred to The vse of the lawe is two sold two pointes The first is that men might be so much the more guiltie Secondly the benefit of god in Christ Iesus should bee so much the more glorious The second VVhat the lawe is in it self and what to vs. The lawe is spirituall generall poynt in this comparison is what the lawe is in it selfe and also hauing respect vnto vs. In it selfe it is holy and the commaundement holy iust and good it is spirituall and requireth of vs an beauenly purenesse yea the heart and inwarde affection because God iudgeth the secret motions of the same and a chéerfulnesse and a willingnesse in the outwarde déede So that nothing is more contrary to the lawe then hypocrisie lying and deceit Nowe then as the lawe is spirituall so wée VVe are carnall are carnall solde vnder sinne and being in the flesh the affections of sinne which are by the lawe haue force in our members to bring foorth frute vnto death Yea the whole naturall man is bondslaue to the lawe of the fleshe and of sinne whiche possesseth the vnregenerate and wholly raigneth in them For they neither will nor doo good so that although the lawe of nature and
through him that loued vs. For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things prâ—sent nor things to come nor heigth nor depth nor any other creature shal be able to seperate vs from the loue of God which is in Christ Iesus our Lord. The sâ—â—â—ne of all is this that the righteousnesse of man by reason of idolatry and wickednes procéeding from his corrupt nature is abhominable in the sight of god and that by no excuse or deuise he may acquit himselfe before the iudgement seate of God but hée is subiect both Iewe and Gentile to the condemnation which the iustice of God doth require Therefore lieth it not in mans power by the lawe of the workes thereof to attaine vnto righteousnesse because in his hart hée hateth the lawe he being carnall and the lawe spirituall As hée desireth to hide his sinne so by the lawe is the knowledge of sinne and as he séemeth to himselfe to be iust before he examine his life by the lawe not but that by the lawe hée is condemned but he putteth his condemnation farre from him and thinketh not of it so is the lawe the cause of transgression of sinne and of death Yea the regenerate man is stained with sin therefore neither can he be iustified by the lawe So that the righteousnesse of man is that which is from God by faithe in Christ vnto all that beleeue Of which righteousnesse there are thrée braunches Remission of sinnes which is not frée from correction though there be deliueraunce from eternal punishment and damnation The second braunch is the Conclusion Imputation of Christ his righteousnes whereby the filthy garments of our sinnes are taken from vs and we arraied in a vesture and garment of broydered gold I meane hauing not only our sinnes forgiuen vs but the righteousnes and holines of God also imputed vnto vs. The third branch is sanctification and holines of life by the which we are made fit to fulfill the lawe Yea séeing that while we are cloathed with this body of flesh sinne remaineth and that the flesh fighteth against the spirit we are to meditate and practise the mortification of our sinfull flesh Hauing this aduantage that we are vnder grace and that also by Christ we obtaine victory And not only to practise mortification but to bring forth the frutes of the spirite and of the inner man euen the loue which we do owe vnto God and that charitable duty which we are bound to extend to our neighbour And at all times we offer vp our selues as an acceptable sacrifice vnto God séeking the glory of his name as well by our death as by our life knowing this that in afflictions whatsoeuer if so be it we endure with patience we shall not be destitute of comfort and consolation Yea such that may swallow vp the bitternesse of all torments beside that rich reward that is reserued for them in the life to come who with all confidence and boldnesse willingly and readily confesse Christ before men standing to the triall of their faith and the assurednesse of their vndoubted hope euen to the sheading of their blood Now the God of all comfort and consolation euen the God of peace which brought againe from the dead our Lord Iesus Christ the great shepheard of the shéepe through the blood of the euerlasting couenant make vs perfect in all good workes to doo his will working in vs that which is pleasant in his sight through Iesus Christ To whom with the Father and the holy Ghost be all praise dominion and power both now and for euer Amen Deo soli laus gloria Of Predestination A briefe declaration of Predestination set forth by that learned man and principall member in Christs Church M. Theodore Beza A waightie and most necessary matter for euery true Christian to know containing the very ground and principall scope of religion which the more we read the more we may both for the sweetnesse and singular profit that it yeeldeth to them whose harts it pleaseth God to open and whose mindes are lightned by Gods good spirit He that hath eares to heare let him heare Mat. 13. 9. They which pertaine to the kingdome of God to them it is giuen to know this and all other secrets and misteries belonging to saluation and euerlasting life As for the rest and them which are without all things are spoken in parables there is a vaile before them that they seeing should not see and hearing should not heare and hauing hearts to perceiue should not vnderstand Mat. 13. 11. Act. 28. 25. 26. 27. The first Chapter The question of Gods eternall Predestination is not curious or vnprofitable but of great importance and very necessary in the Church of God SAint Augustine in his booke of Perseuerance De bono perseuerantiae Obiection chap. 14. saith that they which were against him as aduersaries in this question did alledge that this doctrine of Predestination did hinder the preaching of Gods word and caused that it could not profit As if saith he Answere this doctrine had hindred the Apostle Saint Paul to do his dutie who so oftentimes doth commend vnto vs and teach Predestination and yet neuer ceaseth to preach the word of God Also saith moreouer As he that hath receiued the gift can better exhort and preach so he that hath receiued this gift doth hear the preacher more obediently and with greater reuerence c. We do therefore exhort and preach but they only which haue eares to heare do heare vs quietly and to their comfort and in those that haue them not this sentence is fulfilled That hearing with their eares they do not heare for they heare with outward sence but not with the inward consent Now why some men haue these eares and others not it is because it is giuen to some to come and to others not Who knew Gods counsell must that be denied which is plaine and euident because that cannot be knowne which is hid and secret Againe in the 15. Chapter I pray you saith he if some vnder the shadow of Predestination giue themselues to slothful negligence and as they are bent to flatter their flesh to follow their owne lusts must we therefore iudge that this which is written of the foreknowledge of God is false Now surely this is verie handsome and to the purpose that we shall not speake that which by the scripture is lawfull to speake Oh we feare say you least he should be offended which is not able to vnderstand and take it And shall we not feare say I lest while we do hold our tongues he that is able to take the truth be taken and snared with falshood and error Also in the twentie chapter of the same booke he writeth in this sort If the Apostles and Doctors of the Church which came after them did the one and the other both teaching the eternall election of God purely and truly and
conspiracie is remembred Oh that poore painfull students might meet with such liberall purses and with such noble and honourable Bromleion hearts Sat sit optasse et siinuenisse rarum What the poore both see and receiue let them report to the shame of them that hoord vp their wealth and consider not that God hath made them but stewards and hath put it in their hands if they had hearts to dispose Especially if they could remember this which is set downe in sacred writ Pro. 19. 17. He that hath pitie vpon the poore lendeth vnto the Lord and looke what he laieth out it shall be paide him againe Now as concerning these my rude and rurall labours if I might I would auoyd disdaine or if I may do any good it is the thing that would reioyce me greatly This vnlearned worke some will say should haue laine by me a long while vntill it might haue bin done more perfectly or else it should neuer haue bene put foorth Other excuse haue I none but this that I could not tell how otherwise to shewe my dutie and to giue a proofe of my good will where I was so greatly indebted It may be taken in good part if I answere you as one Iohn Philpot in the raigne of King Richard the second answered certaine noble and honourable personages who found themselues greatly agreeued that a merchant had got a prize on the enemie His answere was That he did it not to take away the praise of chiualry from them but rather that they might be incouraged to do greater exploits I haue not put foorth this slender exercise to barre any that are well disposed better learned and right willing to edifie of their praise and due commendation of the which I confesse my selfe farre vnworthie but rather to animate them that they let not their gifts lie hidden which being made manifest and knowne might procure the benefit of many He that cannot do better to him this may be some helpe the rest may take it in good part and labour to do other good who do both long for good helpes and would be glad of that which might further them to ease their painfull studie They that would attaine to learning lightly are those of the poorer sort who haue many hinderances Want of bookes want of sufficient maintenance want of time and many other lets I must needs acknowledge many wants and my imperfections are great wishing other that are better able that they would be of that minde as to do good to others whose capacitie is but weake and simple who haue small helpes and yet are set in such places where they of dutie should edifie and instruct and wold if they were better able If in this booke I haue not done wel I will be glad to be better enformed and willing to hearken to the direction of others and to follow their counsell Ending this tedious Epistle with this my wish desire and request to them that are learned and willing to doo good His meliora Thine to his power S. I. Of the feare of God and where it is to be learned namely in the word of God Of the word of God which coÌ„teineth the Knowledge of God that as he is to be considered In Himselfe His workes which are General creation Prouidence Particular creation of man according to his Image Certaine most comfortable Exercises of Christian Religion gathered togither in one volume for the benefit of all such as loue and feare the Lord. Psal 112. 1. 2. 3. Blessed is the man thâ—â— feareth the Lord and delighteth greatly in his Commandements His seed shall be mightie vpon earth the generation of the righteous shall be blessed Riches and treasures shall be in his house and his righteousnes endureth for euer THe Prophet Dauid desirous to drawe true blessednesse and heauenly happinesse into a short summe dooth in this Psalm and likewise in the first Psalm intreate thereof as though hée meant purposely to discourse of nothing else but of the chéefest happinesse and chéefest delight of a godly man Whereof as he himselfe was fully perswaded so in a godly mind and Christian zeale hée thought it his part to spread this loue and excellent knowledge into the hearts of all Much like to the godly affection of holy Abraham of whom God testifieth I know yâ— he will teach others So King Salomon hauing tried all the delights and worldly happinesse that flesh and blood might desire crieth out Vanitie of vanities Vanitie of vanities and all is but vanitie not hiding his excellent knowledge within himselfe as the Prouerbe is Cunning men are dangerous and loth to let other men vnderstand what they know but being moued with a charitable affection he doth not reueale this secret to a fewe or to some of his friends and to no more but hée professeth himselfe to be a Preacher and as it were a publique Crier that all may take héede and beware So also this kingly Prophet Dauid is in stéed of a Preacher and beginneth his discourse somewhat vnlike to that of King Salomon but both to the same effect In the beginning of his booke King Salomon sheweth what we should auoyd in the beginning of this psalm and of this his booke of Psalmes and heauenly meditations King Dauid sheweth vs what wée should desire They that are desirous that men should hearken to their perswasions and to reade their writings promise in the beginning some excellent matter to intreate off that they may winne their mindes to séeke and search thereafter as for pearles and treasure And among all matters if all the bookes might bée read which hath bene made from the beginning of the worlde vntill this present time there shall nothing be founde to be so profitable so necessary so heauenly as is the disputation and discourse of the chéefest good Wherein these two Kings of blessed memorie the father and the sonne Dauid and Salomon haue not trauelled as worldly minded men to aduaunce either honour or riches or pleasure wisedome strength beautie eloquence and such matters as the worlde doth admire and wonder at but as if with the Apostle Saint Paul they had bene wrapt into the third heauen they scorne these worldly delightes and set before our eyes nothing else but what the spirite of God dooth put into their mouthes and mooue them to exhort vs vnto As it was said vnto the Prophets Thus saith the Lorde And againe Sonne of man thus shalt thou say and speake vnto the people The one that is King Salomon hée speaketh thus in his last Chapter of his booke called Ecclesiastes principally there setting downe what is the chéefest happinesse Let vs heare saith hee the end of all Feare God and keepe his Commaundements For this is the whole dutie of man King Dauid he beginneth his booke Blessed is the man whose delight is in the lawe of the Lorde and who dooth meditate therein day and night Both of them ayming at these two principall matters the
goe out againe The Lorde hath giuen and the Lord hath taken Blessed be the name of the Lord. Againe it is not without great cause that they are called Riches of iniquitie because for the most part they are gotten by wrong and oppression by fraude and deceit And therefore no maruell if the Apostle giue this counsell 1. Tim. 6. 8. Let vs saith hée alwaies carry contented mindes For they that will bee rich fall into tentation and snares and into many foolish and noisome lusts which drowne men in perdition and destruction For the desire of mony is the roote of all euill which while some lusted after they erred from the faith and pearced themselues through with many Lands purchased for a name sorrowes Some there are that heape vp riches to purchase lands to get themselues a name and to leaue the same to their posteritie which thing the Prophet Dauid noteth Psal 49. They trust in their goods and boast themselues in the multitude of their riches They thinke their houses and their habitations shall continue for euer euen from generation to generation and call their landes and houses by their owne names The chiefest delight they haue is to leaue these goodly possessions to their heires that they may kéepe their name and that they be not forgotten on the earth neuer séeking the Lordes fauour and mercy to direct and make strong their desires neither euer séeking to plant his feare in them that must enioy those things But their issue is thereafter and the Lord turneth all crosse in his iudgement so that they are dispearced and driuen often to forsake not onely the place but the verie land For being brought vp in all idlenesse loosenesse and libertie they soone ouerlash and run beyond their compasse and through leaudnesse and ryot they bring all to nothing and being pinched with scarcitie and penury they commit some mischiefe or other whereby they are enforced either to flie their natiue Country or to end their liues both lamentably and fearefully He that neuer knew the getting can kéepe no measure in spending as also euill gotten goods come neuer to the third generation as the wise man saith She begetteth a sonne and in his hand is nothing We thinke them best beloued of God who enioy most The blessing of God in heauenly gifts wealth and substance but if we haue eyes to sée the blessing of God consisteth in heauenly gifts and graces which the common sort doo not enioy albeit their wealth may bee without number What is it for him that had such store of goods to reioyce and say to his soule Soule liue at ease and take thy rest for thou hast much goods laid vp for many yeares when that he could not enioy his life a night to an end yea further it may be feared that with his life he lost not only his goods but his soule too In respect wherof we may well say with the Prophet Dauid The greater sort craue worldly goods and riches do imbrace But Lord graunt vs thy countenance thy fauour and thy grace For thou thereby shalt make my heart more ioyfull and more glad Then they that of their corne and wine full great increase haue had When I saw that such delight had such heauinesse I turned aside to behold the excellencie of wisedom and there VVisedome I found but vanitie and vexation For he that séeks by learning to come by wisedome behold how he is incombred before he come to the goale and though all runne yet but one receiueth the prize that is fewe there be that do excell Yet by the way we must not therefore leaue off but run on with a good courage in hope that at last we may obtain The eye is neuer satisfied with reading and the mind searcheth till it be weary our spirits faint before they come to the depth and when they are nearest then are they far off Which maketh the holy man Iob say Cap. 28. Where is wisedome found and from whence commeth it and where is the place of vnderstanding Man knoweth it not and it is hid from the eyes of all the liuing Here is the vexation of the spirit For in the multitude of wisedom is much grief And he that increaseth knowledge increaseth sorrow hée searcheth after it and cannot find it According to y◠saying Maxima pars eorum quae scimus est minima corum quae ignoramus Although we know much yet our ignorance is as great if not greater as if the vnderstanding of man were nothing else but couered ouer with darknesse Many there are who being too desirous to know more then is méete and conuenient for them to search after haue bene so bold as to clime into Gods secrets but with Lucifer they haue had their falles And yet because they cannot be partakers of their vnlawfull desires by lawfull meanes they enter into couenant with the diuel to shew them hidden matters and to helpe them to their desires damning thereby their soules for euer for a worldly delight which cannot long endure Againe some being as it were wrapt into the heauens with a foolish conceit of their owne wisedome thinking none so excellent as they exalted in their imaginations being ouer and aboue rauished with selfe loue rather then there should want any to praise them admire and extoll themselues But euen as it was said to King Nabuchodonozor O King to thée be it spoken thy kingdome is departed from thée so in a manner as by experience we see the self same voice soundeth into their eares To thée that doest admire and exalt thy selfe in thy wisedom to thée be it spoken thou art bereft of thy wit and sences and thy vnderstanding and wisedome is departed from thée Whereby such become a gazing stocke and wonder to men and Angels and a wretched and wofull spectacle to themselues Being thus satisfied with the view of wisedomes vanitie I went along and followed my guide and he brought Honous me to the mount of honour and made me behold the vanitie of this high and mounting delight To sée what créeping and crowching what capping and knéeing and how as seruants and slaues men were sutors to honour and yet behold againe their slippery estate much adoo to come thither and yet soone throwne downe and dispossessed What is the estate of Kings and Princes in their thrones who although they haue many and sundry delights yet are they recompenced with infinit cares and troubles and still in daunger of treachery and treason The Magistrates Iudges and highest Officers in a realme although God hath vouchsafed them in his owne title and called them Gods yet shall they die like men nay for the most part they liue corrupted men Which thing if King Salomon had not séene in his dayes and foreséen what would haue falne out in time to come he would not so resolutely haue set it downe Eccle. 5. 7. If in a country saith he thou seest the oppression of the poore
approch to the reading of gods word with sanctified minds and circumcised hearts When we are to come into the presence of the prince we prepare our selues with all reuerence and humilitie that our requests may be heard and our desire granted and so doth the maiestie of God lye hid in the scriptures as though God were there to speak vnto vs therefore a double reuerence is to be vsed that is the greatest reuerence that may be when we come to the reading of the scriptures The counsel of Salomon Eccl. 4. 17. is this Take heed to thy foote when thou entrest into the house of God which also giueth vs warning that we come not vnreuerently to the reading of the word of God For as a foole commeth hastily without deliberation and knoweth not that he offendeth so he that commeth without reuerence committeth folly although he thinke in comming to the reading of the same he doth full wisely Iacob in comming to his brother Esau made seuen curtesies they which will come dutifully to the reading of the word of God cannot come with too much reuerence And herein consisteth an VVith deniall of thy owne wisedome especiall point of reuerence to haue that high estimation of the word of God as to thinke there is no wisedome to be found else where but only therein For they that swel with the thought of their owne wisedom and thinke themselues wise inough although they neuer read the word of God do greatly disgrace the maiestie thereof and aduance themselues in their owne folly God graunt saith the Prophet Dauid That the wisedome of Achitophel may be turned into foolishnesse and so it fareth with them that stand in admiration of their owne wisedome that they are fondly puft vp in their fleshly minds and are the farther off from wisedome and knowledge by how much the more they thinke themselues fraught and loaded therwith Seest thou a foole saith Salomon there is more hope of him then of such a one as is wise in his owne conceit There is hope of a foole that he may be wise because he wil heare instruction but of him which is wise in his own conceit there is no hope to make him wise because he thinketh he knoweth that which he should learne A foole when he holdeth his peace is counted wise for he is lowly in his owne conceit and doth not presume of wisedome but for the desire thereof he will seperate himselfe to séeke it and occupie himselfe in all wisedome Whereas he that is selfe-conceited sheweth himselfe a foole indéed in that being voyd of wisedome he will not search after it as if a hungry man should not care for foode imagining with himselfe that he is full inough alreadie What kept the Scribes and Pharises and other such great Doctors from the knowledge of the misteries of God but the fonde conceit of their owne wisedome and knowledge And such were also the Athenians who thought their learning to be so profounde that they scorned at the simplicitie of the gospell But beholde howe they are ouertaken for god confoundeth the wisedome of these men that are so selfewise and casteth away their vnderstanding And this is a great punishment that the word of God is vnto them foolishnesse neither can they perceiue or féele the swéet comfort therof and that through their own default and through their own pride To the wilfull blinded Iewes the word of god is a stumbling block and to the wise and learned Grecians it séemeth but foolishnesse But better it were farre away for them to acknowledge and forsake their owne foolishnesse then to drowne in their owne wisedome And he that will truly profit in the reading of gods word must laie downe that high conceit and humbly submit himself with al reuerence to be taught as the sacred word shall instruct him Deny thy own knowledge and learning and so shalt thou finde both knowledge and wisedome to satisfie thy soule When thou hast resolued with thyself to submit thy wisdom Not to reade onely but to search to the wisedom of god let thy hart cleaue therunto and let thy mind be still desirous to read it as the suckling and yoong tender infant crieth for the swéete milke whereby it is nourished and maintained So the Apostle S. Peter 1. Epist 22. doth counsell vs that as new borne babes wée should desire the sincere milke of the word of god that we may grow by it Euen as the hart desireth the water brooks so let our soules neuer rest til we haue quenched our thirst with this water of Paradice and satisfied our selues with this swéete milke and heauenly Manna A little milke will not content the infant and a litle foode will not breake hunger and a little strength will not bee auailable to put backe the force of the enemy He that will resist the diuels temptations must be throughly armed with the word of god he that will be a perfect man in Christ must growe from strength to strength from milke to strong meat from the principles of religion to the misteries of saluation that he may at length proue what the good and perfect will of God is At our first enterance to read we be but as babes and although we be of great yeares and ripe discretion yet if we deny not our owne wisedome and become as babes to learne and to be taught by the word of God we shal neuer know the way that leadeth vnto life And as the infant cannot be throughly satisfied but still and often calleth so if we thinke to grow from children to men to godward we must often read and often search his word Humane knowledge I meane the knowledge of the Arts and liberal Sciences commeth not by meane paines and the knowledge of God which he hath reuealed in his word cannot be obtained vnlesse we search for it most diligently He that findeth a veine of gold and siluer diggeth and searcheth with labour and sweate till he commeth where myne is and where is plentie And if we finde any swéetnesse in the word of God as doubtlesse they that be diligent shall finde great comforts it is not wisedome to rest vntil we haue filled our soules with all heauenly pleasures Yet there withall we must take héede that we be not ouerthrowne To search but not too farre in our desire of searching Still let vs auoyd extremities and kéepe the meane let vs not be desirous to know more then God hath set downe for vs to know For many thinke themselues not wise inough vnlesse they know all and wiser they would be then either they are or may or can be Hony is swéete but ouermuch annoyeth it is good to search the word of God but it is daunger to search too farre The secrets of God are as the Sun to our eyes the more we behold it the more our eyes do dazle and the more wée search aboue our capacitie the more our wittes are confounded They that