4 Agree : The originall hath it in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which translators contend , who should expresse most significantly . The vulgar Latine giveth it this sense . a a Esto consentiens . Consent or thinke the same things with thine adversary . Erasmus , b b Habeto bene●olen̄tiam . Beare him good will Castalion , c c Gompone . Compound . Vatablus , d d Fac convenias . See thou come to an agreement . The Syriaok , e Bee desirous of his friendship . An old Translation which Saint Augustine seemeth to approue , f f Esto concors . accord , compound , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or make a full atonement : which is also liked by Beza , and in effect is the same with his : g g Esto amicus . Nec monet tantum vt animo benè velimus adversario , sed vt cum eo transigamus &c. bee friends , let there be a perfect reconciliation , see there be an end of all brabbles betwixt you . For wee are not onely advised ( saith he ) to wish well to our adversary , and there let it rest ; but to goe to him , talke with him , conclude with him , and as Saint Luke hath it , Chapter 12.58 . Luk. 12.58 . Deliuer our selues from any thing hee hath against vs . All which is included in this one word Agree , and yeeldeth this maine doctrine besides many other .

That it is a necessary duty for every true Christian to seeke reconciliation :

A necesary dutie ( I say ) of every true Christian , not onely coldly to admit , or to bee content it should be so : but also earnestly to seeke , faithfully to bring about , and joyfully to embrace an absolute , hearty , and brotherly reconciliation .

5 The proofes whereof are so many , and pregnant throughout all the Booke of God , that whatsoever is there written , may serue for a testimonie . All the long Art , of Divinitie , is comprised in this one short word , Loue . As the Apostle obserueth , Gal. 5.14 . Gal. 5.14 . Loue the Lord thy God , is the first and great commandement ; and loue thy neighbour , is the second likevnto this ; vpon which two hang the whole Law and the Prophets , Mat. 22.40 . In regard whereof , Mat. 22.40 . the chiefe subiect of our Saviours prayer , Ioh. 17.21 . was vnity , Ioh. 17.21 ; his chiefest Legacy , peace , Ioh. 14.27 . Ioh. 14.27 . And by this shall all men knowe ( saith he ) that you are my Disciples , Ioh. 13.35 . if you loue one another . Ioh. 13.35 . For as there is one body , one spirit , one Lord , one faith , one baptisme , one God and Father of all , Ephes. 4. ver. 4.5.6 . who is aboue all , and through all , and in you all : so it behooueth the members of this body , the guided by this spirit , the servants of this Lord , the partakers of this faith and Baptisme , the worshippers of this God , and children of this Father , Ib. vers. 2. with all humblenesse of minde , & meeknesse , and long suffering ( as the Apostle exhorteth ) to support one another through loue , endeuoring to keepe the vnity of the spirit in the band of peace . Chap. 25.1 . Three things ( saith the wise son of Syrach ) reioyce me , and by them , am I beautified before God and men : the vnity of Brethren , the loue of Neighbours , and a man and his wife , that agree together . And therefore ever will be remembred that good minde of faithfull Abraham , Gen. 13.8 . who to cut off all debate betwixt his heardmen and Lots ; Gen. 13.8 . disdained not to goe , the elder to the younger , the Vncle to the Nephew , the worthier to the inferior , in this kindest maner , Let there be no strife , I pray thee , betweene thee and me , neither betweene mine heardmen , and thy heardmen , for we are brethren . Gen. 45.24 . Act. 4.32 . The like was Iosephs counsel to his departing brethren , Gen. 45.24 Fall not out by the way . And the multitude of the first Christians , Act. 4.32 . are said to be of one heart , and one soule , in regard of the faithfull agreement which was betweene them . Wherevpon the Author of the Sermons ad fratres in Eremo , Ser. 2. Qui pacem cordis , oris , & operis , non habet , Christianus dici non potest , &c. sticketh not to inferre , That he that in heart and word , and worke , contendeth not for this agreement , cannot be called a Christian. He that resteth not on this foundation , setteth his life and foot in slippery places , sayleth in a tempest , walketh in a ruinous cliffe , soweth on the sand , the new Ierusalem being not a place for quarrellers ( as S. Basil grauely obserueth ) but an inheritance and reward for gentle natures .

6 A lesson ( Beloued ) for these contentious times , and dog-daies of ours , to remember vs , what wee are , whom wee serue , what is expected of vs , and how little we performe . The mercilesse debtour in the Gospell , should bee a patterne vnto vs all : Who for taking his brother by the throat , and exacting ( as it should seeme ) no more , but his owne , receaued this doome of his Master , O evill servant , Mat. 18.32 . I forgaue thee all the debt because thou prayedst me : shouldst not thou also haue had compassion on thy fellow servant , even as I had pitty on thee ? But wee are so farre , either from fearing such Iudgements , or imitating this pitty , that like Ishmael ( almost ) wee are become Wild men , Gen. 16.12 . his hand against every man , and every mans hand against him . So farre from seeking this brotherly reconciliation , that being sought vnto , wee will scarce heare of it . But alas ( selfe wild and inconsiderate men ! ) little dost thou marke the steps thou treadest , or the downefall of this way , wherein thou postest . Shall thy God bee called the Author of peace , and wilt thou continue a maintainer of dissention ? shall he receaue thee , who rejectest thy Brother ? or suppose thou wilt agree with him , who quarrellest with his , and thine owne fellow members ? No , no , ( Beloued ) hee hath taught vs otherwise . Our trespasses are forgiuen vs , but with this condition , as wee forgiue them that trespasse against vs . Where is thine adversary ( saith hee ) whose injuries like the blood of Abel cry vnto mee for vengeance ? never looke mee in the face , except your brother bee with you . Gen. 43.3 . So true is that which Pellican hath on this place obserued : Non experieris Deum tibi propitium , nisi proximus sentiet te sibi placatum : Thou shalt not finde that God is pleased with thee , before thy neighbour perceaue , thou art reconciled vnto him . For as the spirit of man ( it is an old Authors similitude ) neuer quickneth those members that are cut asunder or broken , Serm. 2. ad fratres in Eremo . vntill they be ioynted againe , and set together : so the spirit of God neuer giueth life to vs , except wee be bound together in the bond of peace . This prepareth vs to prayer , which must be without wrath , it fitteth vs to heare , which must be with all meeknesse , it prouideth vs for the Lords Supper , 1. Tim. 2.8 . Iam. 1.21 . who accepteth no ghest without this Wedding garment . Though thou speake with the tongues of men & Angels , Mat. 22.12 . 1. Cor. 13. hast the gift of prophesie , knowest all secrets , canst remoue mountaines , giuest thy goods to the poore , and thy body to bee burned ; all this is but sounding brasse , and tinkling Cymbals . Vaunt of no such offerings at the Lords Altar , before thou go , and be reconciled to thy brother . Go ( I say ) not expect when he will come vnto thee , nor tarry till thou happen to meet him ; but seeke him out of purpose , enquire for him , commune with him . And where thy presence cannot , thy desire of peace ( saith Gregory ) must performe that office . Satisfie him in thought , Dialog l. 4. whom thy thoughts haue wronged ; in words make amends , for thy injurious speeches ; as also for thy deeds , let thy deeds recompence . For why should our stubbornnesse so farre overmaster vs , as to make our best services vnacceptable to our King and Master ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; O the admirable benignity , and vnspeakable goodnesse of God ( saith that golden-mouthed Father Chrysostome on this place ! ) Hee despiseth his owne worship , to maintaine thy charity , he will not be found of thee , till thou hast sought this reconciliation . Never pray , come not at Sermons , worship me not at all ( saith our Lord God ) what haue I to doe with your appointed feasts , and solemne assemblies ? my soule hateth the oblations of such as foster , or bring with them hatred in their soules . Wherefore ( Beloved brethren ) let vs study to agree , that wee may be beloued , and feeke peace here , that wee may enioy it in heaven . Prou. 30.27 . The very grashoppers can goe forth quietly altogether by bands ( as the wiseman telleth vs ) and the kingdome of Satan is not devided against it selfe . Mat. 12.26 . Now , if you will farther know the party with whom wee are thus to agree , it followeth : Thy adversary ] which is the second circumstance I before proposed , and commeth here in order to bee likewise handled .

7 Agree with thine Adversary . ] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall is not so largely taken , as adversarius in the Latine , which may signify any kinde of enemy : but rather as wee terme in English in our Law matters , the plaintife , in regard of the defendant ; or the defendant , in respect of the plaintife , to bee an adversary . Adversarius litis ( saith Bellarmine in a passage vpon this place ) non iniuriae : Lib. 1. de purgat . c. 7. an Adversary , not so much for an injury offered , as in a triall to be had ; and therefore may not so properly bee expounded an enemy , as a friend or neighbour of ours , with whom wee haue a case in controversy . What is answerable to this in the similitude , divers are of divers opinions . Some would haue this Adversary to bee the Divel , Vid. Buccasen . Enarrat . in . 5. Math. & Beuxam . Harmon . Euing . Tom. 2. pag. 20.2 . Lib. 1. de serm. Dom. in mont . cap. 22. as Origen , Euthymius , Theophylact , with whom we are to agree , ( as S. Hierome expounds it ) by renouncing him wholy , as our promise was in baptisme , and so shaking him off , that hereafter before the Iudge of heauen , hee may haue no action against vs . But Calvin confutes this mainely : following herein Saint Augustine , whose argument is from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be friends , or a well willer : but betweene the Devill and vs there should be no such commerce , or familiarity . Others by adversary vnderstand the flesh . This also liketh not Saint Augustine , neither Saint Hierome , who thinke it hard , that the spirit should agree with the flesh , which ever lusteth , and rebelleth against it . Saint Ambrose would haue this adversary to bee sinne . But what peace or composition should be with that , which wee are bound by all meanes , to root out , and extinguish ? Others therefore come neerer the truth , as Athanasius , Augustine , Gregory , and Beda , who would haue this adversary to be either God , or his law , or our owne consciences . And surely the best way it is for vs to curry favour with these ; whiles opportunity and time is granted vs . Yet I take the exposition of Hilary , Anselme , and Saint Hierome , to bee more naturall for this place ; who goe no farther then the letter , but by Adversary vnderstand Dominum litis , quod est commune nomen vtrique parti litiganti , ( as Tremelius notes on the Syriack word ) any man that hath ought against vs , or we against him ; importing no other thing , but that the offender should seeke , and the offended embrace , any Christianlike agreement , without running to extremities . Wherevpon I ground this generall doctrine :

That the going to lawe of Christians , where a good end in private may be hoped for , or had , is contrary to that course of proceeding , which our Saviour here prescribes in Iudiciall causes .

8 A doctrine depending on the former , but yet in such a sort , that whereas there I insisted in generall , vpon the matter to be fought , here I declare in particular , the manner how to finde it : especially in such cases , as breed the greatest jarres . Wherein I would not be mistaken , as though I went about to taxe such courses , or vocations , as our Common-wealth alloweth ; or held all publike trials before a civill Magistrate , vnnecessary . No , my text cleane dasheth such Anabaptisticall conceipts , wherein I finde an accuser , a Iudge , a Sergeant , a Prison , and all approved . My purpose is therefore only to shew , what mutuall moderation should be practised of vs all , in our private differences , and affaires . For as not to agree in such , dissolueth the bands of charity : so in wickednesse to consent with any , is felony , treason , or conspiracy . Luk. 23.12 . Prov. 1.14 . So Herod & Pilate were made friends , Luke 23.12 . but yet continued enemies to our Saviour . Cut purses consent , Prov. 1.14 . but it is to doe a mischiefe ; and such cordes never hold longer , then the strangling of their masters . But our causes should be lawfull , in which wee should agree , and personall , which wrong not estates , and of that nature , which need not so tedious a traversing . Of which the Apostle speaketh , 1. Cor. 6.7 . 1. Cor. 6.7 . Now therefore , there is vtterly a fault among you , because you goe to law one with another : why rather suffer you not wrong ? why sustaine you not harme ? See how earnestly he presseth that , which our Saviour before had preached , Mat. 5.40 . Mat. 5.40 . If any man will sue thee at the law , and take away thy coate , let him haue thy cloake also . That is , rather then seeke private revenge , which belongeth vnto the Lord , and not to thee , bee content to lose a garment , or more of thy temporall goods : for he easily contemneth such ( saith Chrysostome ) who hopeth for eternall treasures in heaven . In Mat. c. 5. hom. 11. Gen. 39.12 . Hee will leaue his garment with Ioseph , in the hand of his mistresse , to escape vnspotted with the vaile of honesty . And if wee must forgoe such necessaries , ( saith Saint a a Side necessarijs imperatum est , quantò magis superflua contem●ere conuenit ? Ser. Dom. in mont . l. 1. Augustine ) as coat or cloke , or the like for quietnesse sake : how much more should we contemne things of lesser value , especially at the command of such a Lord and Master , who will certainely see we shall be no losers by it ?

9 This is counsell ( beloued ) of the Great Law-giver , not varying with the times , but as a law of the Medes and Persians , that altereth not . Hest. 1.19 . Which if we could be content to follow , by curbing and overtopping our impatient affections , would saue vs much travell , great charges , hot bickerings , infinite discontents , and ever end our causes to our truest advantage . Plutarch . in Pyrrh . Wee read in Plutarch in the life of Pyrrhus , of one Cyneas , a man of great imployment about that King , who vnderstanding that at the Tarentines entreatie , the King his master was resolued to make war on the Romans , tooke occasion to discourse with him in this sort : It is reported ( O King ) ( saith hee ) that the Romans , are great Warriers , and haue large command of puissant nations ; put case wee overcome them , what benefit shall wee get thereby ? Pyrrhus answered , That is a question , which few wise men would aske : why then , all Italy & Greece are straight at our command . Cyneas pawsing a while , replied : But when wee haue Italy and Greece , what shall wee doe then ? Pyrrhus not finding his meaning ; Sicily ( saith he ) thou knowest is hard adjoyning to vs , and very well may be our next conquest . But hauing that ( quoth Cyneas ) shall our warres be ended ? That were a jest ( quoth Pyrrhus ) for who would not then to Affricke , and so to Carthage ? the passage is not dangerous , the victory assured . True indeed ( saith Cyneas ) but when we haue all in our hands , what shall wee doe in the end ? Then Pyrrhus breakes out a laughing . We will then , good Cyneas ( quoth hee ) be quiet , and take our ease , and make feasts every day , and be as merry one with another as wee can possibly . Then Cyneas hauing that hee would , thus closeth with him , and what letteth vs now ( my Lord ) to be merry , and quiet together , sith wee enioy that present without farther travell , & trouble , which we are now a seeking with such bloudshed and danger ; and yet we know not whether ever wee shall attaine vnto it , after that wee haue suffered , and caused others to suffer infinite sorrowes and calamities ? The application is so manifest , that I need not stand vpon it . For aske but our contentious wranglers what they aime at by their going to Law , and their vexing one another : their answere can bee no other but to right themselues , that at length they may liue quietly . But quiet thy bosome-enemies at home ( whosoever thou art ) and thy cause shall bee ended , before the action bee entred . For through pride man maketh contentions , Prov. 13.10 . Prov. 13.10 . Couldst thou but once take order with this malitious affection , Discordia filia inanis gloriae , Greg. Mor. lib. 13. c. 31. Aquin. 2 a. 2 ae . q. 37. art. 2. Eph. 4.26 . 't were easy to compound with thy greatest adversary ? But thou canst not bee so base as to yeeld vnto him ; and yet wilt thou be so base as to yeeld vnto the Divell ? Harken to the blessed Apostle : Let not the sunne goe downe vpon thy wrath , Eph. 4.26 . and it immediatly followeth , Neither giue place vnto the Devill . But thine adversary provokes thee to strife , and thou canst not endure it ? But thy Saviour commands thee to agree , and wilt not obey him ? But should I lose mine owne , to buy his favour ? But wouldst thou wreake thy anger , to lose a Kingdome ? Loue suffereth all things , 1. Cor. 13.7 . it beleeueth all things , it hopeth all things , it endureth all things , it seeketh not its owne but the things that are of God . If thy cause be good , and thy conscience vnspotted , thou hast an Advocate with the Father , Iesus Christ the righteous . 1. Iohn . 2.1.2 . This was the Kings Attorny , that David retained , plead thou my cause ( O Lord ) with them that striue with me , Psalm . 35.1 . and fight thou against them that fight against me . But wee must haue writ vpon writ , and Action vpon Action , to vndoe our selues , that we may vex our brethren : Eseck , and Massah , & Meribah , Gen. 26.20 . Exod. 17.7 . Esa. 8.6 . the waters of strife and contention , are those we delight to drinke of , the gentle Shiloah runneth too softly for our turbulent humours : whose counsell doe we follow in this ( Beloved ) but his , who was a liar and a murtherer from the very beginning ? Are we Sheepe of the Lords pasture , and yet like Dogs , Psalm . 100. and Swine will be barking and biting one another ? Mat. 24.29 . and shall that servaunt speed well at his masters comming , Luk. 12.45 . who is taken molesting and smiting his fellow-servants ? Hence therefore let Tale-bearers , and those Attournies learne , who set neighbours together by the eares , and egge them onward to contentions , whose Apparitours and Agents they bee . For if blessed bee the Peace-makers , Mat. 5.9 . for they shall be called the children of God , then cursed be such Brawle-makers , for they shall be called the Children of the Divell . Mat. 5.9 . But of you ( deare Christian brethren ) I am perswaded better things ; you haue learned of the Wise man , Prov. 17.14 . Prov. 17.14 . that the beginning of strife is as the opening of waters , which will quickely drowne , if they bee not stopped . Take vp therefore such contentions , as now , or at any time shall arise amongst you ; conferre together , lay aside all malice , vse the helpe of your neighbours , and all other good lawfull meanes . What ? is it so , that there is not a wise man among you ? No not one that can iudge betweene his brethren ? But a brother goeth to law with a brother ( as the Apostle complaineth of the Corinthians : ) 1. Cor. 6.5 . and I may adde , most commonly for a matter of small moment . Rather make a friend of thy adversary , to ioyne with thee in league against thy spirituall enemies , and that effectually , and that quickly , without any farther prolonging ; which is the third circumstance I observed in the precept , & will quickly here , by Gods grace , & your Christian patience , indevour to run it over .

10 Agree with thine adversary quickly ] Maturè , saith Castalion : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . citò , say the other interpreters : all commeth to one , seasonably , or presently , the present being ever most seasonable . Because in actions of this nature , the contrary to our common proverbe is found most true , the more hast , the better speed : whence I gather , that delay in any Christian duty is alwaies dangerous . To die well ( saies one ) is a long art of a short life , and a speedy beginning , is the shortest cut to this longest art . Behold ( saith the blessed Apostle ) now is the accepted time , 2. Cor. 6.2 . behold now the day of salvation , and to day if yee will heare his voice , harden not your hearts , but exhort one another daily , while it is called to day , Heb. 3.13 . There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day , Heb. 3.13 . or now , in all the mandats almost of the King of heaven . So the Prophet Esaiah's search , Esai . 55.6 . Esa. 55.6 . Mar. 13.37 . our Saviours Watch. Mar. 13.37 . the Wisemans memento , Ecclesiast. 12.1 . containe no other thing , then that wise sonne of Syrach so much beateh vpon , Ecclesiast. 5.7 . Ecclus. 5.7 . Make no long tarrying to turne vnto the Lord , and put it not off from day to day ; All excuses are refusals , and delayes are denials , when our Saviour saith vnto vs , Come and follow mee . For though his mercy afford vs often-times many yeeres to repent ; yet his Iustice permits vs not one houre to sin . Peccanti crastinum non promisit ( saith Gregory : ) he promiseth not to morrow to the offender , who is alwaies ready to forgiue the penitent . And therefore Matthew was no sooner called , Mat. 9.9 . Mat. 9.9 . but presently hee arose and followed . Hastily came Zacheus downe from the Tree , and receaued our Saviour ioyfully , when notice was once giuen , Luk. 19.6 . that hee would bee his ghest that day : and no sooner had he looked backe vpon Peter , Mat. 26.75 . Matthew 26.75 . but hee went out ( saith the Text ) and wept bitterly .

11 I will not stand longer , for the proofe of a point so evident , but come to apply it to our selues . These things are written for our instruction , to admonish vs to beware , how wee deferre our repentance . It is strange to obserue our shifts herein , how cunningly wee can cozen our selues , and abuse Gods long suffering , for our longer sinning . But had wee but the grace to consider what true conversion is , and the manifold difficulties that alwaies crosse it ; most evidently it would appeare , that all these are augmented , and strengthened by delay , and that by this deceit , more doe perish , then by all the guiles and subtilties of Satan besides . For better considereth that old Serpent , then we doe , how that one sinne draweth on another , how he that is not fit to day , will be lesse fit to morrow , how that custome groweth into nature , and old diseases are hardly cured . He knoweth , the longer we persist in sinne , the more God plucketh his grace and assistance from vs . Our good inclinations are the weaker , our vnderstanding the more darkned , our will the more perverted , our appetite the more disordered , all our inferiour parts and passions , the more strengthened , and stirred vp against the rule of reason ; whereby his footing is the stronger , and our case the more desperate . Last of all , hee is privie to the vncertainetie and perils of our life , to the dangers that may befall vs , to the impediments that will alwaies crosse vs : so that if once he winne vs to delay a little , hee doubteth not but to gaine our whole time from vs . Now shall we see this net , Prov. 1.17 . and yet bee entangled ? Knowe this guile of this old writhing serpent , and yet neuer endeauour to prevent it ? Most commonly there is no man so yron-hearted , but hee hath a purpose in time to amend his life . And when hee seeth another to liue religiously , and heareth the commendation of the Saints of God ; he wisheth in his heart he were also such a one , Num. 23.10 . and groneth oft-times in conscience , that hee hath never endeauoured so to bee . But alas ( my good Christian brother ) what letteth at this instant , that this course should not bee taken ? What inconvenience would follow , if presently this were practised , which for euer should doe vs good ? Thou shouldest preuent the evill day , which suddenly may over-take thee : thou shouldest haue thy lamp ready , whensoeuer the Bridegroome passeth by thee : thou shouldest be furnished of a wedding garment , when the Master of the feast commeth to take notice of thee . The outward pleasures which thou seemest here to abridge , should bee recompenced in this life , with the peace of conscience , and hereafter with eternall felicitie . And if for the present by such meanes , thy gaine bee neglected , thou shalt surely finde the increase another where . Now , can there bee a waightier matter then thy saluation ? Seest thou not by others ruines , the vncertaintie of thine owne estate ? And are not these things true , which out of Gods sacred Word I haue proued vnto you ? What senselesnesse is it then for vs ( Beloued ) to make that the taske of our old age , which should bee the practice of all our life , and to settle our euerlasting , our only , our surest making or marring , vpon so tottering , and sinking , and sandy a foundation ? We see , and knowe by experience , that a ship , the longer it leaketh , the harder it is to be emptied : a house , the longer it goeth to decay , the worse it is to repaire : or a nayle , the farther it is driuen in , the harder it is to plucke out againe . And can wee perswade our selues , that the trembling ioynts , the dazeled eyes , the fainting heart , the fayling legs , of vnweildy , drouping , and indisciplinable old age , may empty , repayre , plucke out the leakes , and ruines , and nayles of so many yeeres , flowing , fayling , and fastening ? But suppose wee came to that age , ( which is an extraordinary blessing of God , and not granted to many ) and retaine in it that vigour , which happeneth to very few , and enjoy that grace of God , which now and heretofore wee so often haue despised : Imagine ( I say ) the best that may bee hoped for , that thou mayest haue time hereafter to repent , and ability to vse that time , and desire to vse that ability , and grace to prosper that desire : whereby thou mayest vanquish Satan at the strongest , when thou thy selfe art at the weakest ; yet consider herein thy foolishnesse , which in matters of lesse moment , thou wouldest bee loath to commit ; each day thou knittest knots , which once thou must vndoe againe ; thou heapest that together , which once thou must disperse againe ; thou eatest and drinkest that hourely , which once thou must vomit vp againe ; to omit thy vngratefull dealing with thy Lord and Master Christ Iesus , whom thou seruest thus at length with the Divels leauings , and then ( for sooth ) wee will turne to bee religious , when time will scarce permit vs to bee wicked any longer . We see therefore ( beloued brethren ) the waight , and importance of this one word quickly . Though there be twelue houres in the day , Ioh. 11.9 . wherein men may walke , no wisdome it is for vs , to post ouer our repentance to the last cast . Non semper manet in foro paterfamilias ( saith Saint Augustine : ) The Lord of the vineyard is not alwaies in the Market , to set thee a worke : and no maruaile ( saith Saint Gregory ) if at the last gaspe he forget himselfe , Ser. 1. de sanctis . who in all his life neglected to remember God . Let vs attend therefore to open , when it pleaseth him to knocke . And not ( as Felix did Paul ) so answer his messengers ; Goe thy way for this time , Act. 24.26 . and when I haue convenient time , I will call for thee againe : but rather with David to be ready , when hee saith , Come , presently to reply , Lo , I come . When he saith , Psalm . 40.7 . Seek my face , to eccho immediatly againe , Psalm . 27.8 . Thy face ( Lord ) will we seeke . Samuels answere must bee ours at the first call , Speake , Lord , for thy servant heareth : 1. Sam. 3.10 . and that not onely quickly , but also when we are in the way , which is my fourth and last circumstance , before obserued , and commeth now briefly in the conclusion to be considered .