CERTAIN SERMONS, FIRST PREACHED, AND AFTER PUBLISHED at several times, By M. THOMAS GATAKER B. of D. and Pastor at Rotherhith. AND NOW GATHERED together into one Volume: The several Texts and Titles whereof are set down in the leaf following. LONDON, Printed by JOHN HAVILAND and ANNE GRIFFIN. 1637. TITLES AND TEXTS. PART I. David's Instructor. PSAL. 34. vers. 11. Come, Children, harken unto me, I will teach you the fear of the lord Pag. 1 The Christian Man's Care. MATTH. chap. 6. ver. 33. Seek first the kingdom of God, and his righteousness; and all these things shall be added unto you. Pag. 27 The Spiritual Watch: or, Christ's general Watchword. MARK. chap. 13. v. 37. What I say unto you, I say unto all, Watch. Pag. 61 True Contentment, in the Gain of Godliness, with Its Self-sufficiency. 1 TIMOTH. chap. 6. ver. 6. Godliness is great gain, with Self-sufficiency. Pag. 127 The Joy of the Just: with The Signs of such. PSALM. 97. vers. 11. Light is sown for the righteous; and joy for the upright in heart. Pag. 175 jacob's Thankfulness to God, For God's Goodness to Jacob. GENES. chap. 32. v. 10. I am not worthy of all thy mercies, and all thy truth, which thou hast showed unto thy servant: for with my staff came I over this Jordan; and now am I become two troops. Pag. 257 David's Remembrancer. PSALM. 13. v. 1. How long, O Lord? wilt thou forget me for ever? how long wilt thou hide thy face away from me? Pag. 311 PART II. Noaes' Obedience; with, The Ground of it; or, His Faith, Fear and Care. HEBR. chap. 11. vers. 7. By Faith, Noa being warned by God of things as yet not seen, moved with Fear, prepared an Ark, for the saving of his household. Pag. 1 England's Delivery from the Spanish Invasion. PSALM. 48. v. 7. As with an East wind thou breakest the ships of Tarsis; so were they destroyed. 8. As we have heard, so have we seen, in the City of the Lord, in the City of our God: God will establish it for ever. Selah. Pag. 29 A Spark towards the kindling of Sorrow for Zion. AMOS chap. 6. v. 6. But they are not grieved for the affliction of Joseph. Pag. 47 Gods Parley with Princes: with An Appeal from them to him. PSALM. 82. v. 6. I have said, Ye are Gods, and Sons of the most high, all of you. 7. But ye shall die like men, and fall as one of the Princes. 8. Arise, O God; judge thou the earth: for thou inheritest all Nations. Pag. 71 A Marriage Prayer. GENES. chap. 24. v. 12. And he said; O Lord God of my Master Abraham, I beseech thee, send me good speed this day, and show kindness unto my Master Abraham. 13. Behold, I stand here by the well of water; and the daughters of the men of the City come out to draw water. 14. Now let it come to pass, that the Damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink, and she shall say, Drink you, and I will give thy Camels drink also; let the same be she, that thou hast appointed for thy servant Isaak: and thereby shall I know, that thou showest kindness to my Master. Pag. 119 A Good Wife, God's Gift. PROV. chap. 19 v. 14. Houses and Riches are the Inheritance of the Fathers: but a prudent Wife is of the lord Pag. 135 A Wife in Deed. PROV. chap. 18. v. 22. He that findeth a Wife, findeth Good; and obtaineth Favour of God. Pag. 147 Marriage Duties. COLOS. chap. 3. v. 18. Wives, submit yourselves unto your Husbands, as it is comely in the Lord. 19 Husbands, love your Wives, and be not bitter to them. Pag. 185 Paul's Desire of Departure: and Death's Advantage. PHIL. c. 1. v. 23. Desiring to departed, and to be with Christ; which is by much more the better. Pag. 217 The Benefit of a Good Name, and a Good end. ECCLES. chap. 7. v. 1. A good Name is better than a good ointment; and the day of Death than the day of ones Birth. Pag. 237 Abraham's Decease. GEN. c. 25. v. 8. And Abraham gave up the Ghost, and died, in a good old age, an old man, & full of years; & he was gathered to his people. P. 263 Jeroboams Sons Decease. 1 KINGS chap. 14. v. 17. The Child died. Pag. 291 Christian Constancy crowned by Christ. APOCAL. chap. 2. v. 10. Be thou faithful unto Death; and I will give thee a Crown of Life. Pag. 317 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David's Instructor. A SERMON PREACHED AT THE VISITATION OF the Free-school at Tunbridge in Kent by the Wardens of the Worshipful Company of Skinners: By THOMAS GATAKER B. of D. and Pastor of Rotherhith. LONDON, Printed by JOHN HAVILAND. 1637. To the Right Worshipful and much Honoured Sir Thomas Smith Knight, Governor of the famous Company of Merchants trading to the EAST INDIES, etc. Long life and health here, with eternal happiness elsewhere. RIGHT WORSHIPFUL; BEing requested lately by my kind Friends, the Wardens of the Worshipful Company of Skinners, to assist them in their Visitation of the free School at Tunbridge, founded long since by that worthy Knight, of blessed memory, Sir Andrew Judde, your Grandfather, and committed to the charge and oversight of that well-deserving Society; I made choice of such a portion of Scripture there to treat of, as seemed not altogether unfitting an occasion of that kind. After the handling whereof, being then presently solicited by some, and since further importuned by others, to make these my weak labours more public, as not unlikely (so they deemed) to do some further good; I was at length drawn, regarding more their opinion, than mine own conceit thereof, as well knowing it to be but a tumultuary work, amids many distractions hastily peeced together; and to give them satisfaction therein, that seemed so desirous of it; to let it go abroad, and make trial what benefit either Teacher, or Scholar, or other might make of it. This resolved on, I began to bethink myself, observing the usual manner of the times, whom I should make choice of for the patronising of it. In all respects none seemed so fit as yourself, whom I have therefore made bold to address it unto. The School was first erected and endowed by your Worship's Ancestor. And you have worthily built upon his foundation, and added liberally to his gift. So that through your munificence it is very likely to flourish, and not to come behind some of those that be of chief note. Your bounty herein, and in other works of the like nature, is the rather to be regarded, for that you do not (as the manner is of the most, unwilling to part with aught, till they must needs leave all;) defer wholly your well-doing to your deaths-bed, or your dying day; but bend yourself thereunto, while you may yet surviving your own donation, yourself see things settled in a due course, and receive comfort by view of the fruit and benefit that may thereby redound both to Church and Commonweal. And certainly, to omit, that a Beneficium nisi à volente non datur. Sen. de been. l. 5. c. 19 Beneficium est quod qui● dedit, cum posset & none dare. Ibid. l. 3. c. 19 the good that men do in their life time is a surer note of true bounty, than that they do at their decease; as b Legatur Ambr. exhort. ad poenit. & August. homil. 41. there is greater evidence of sincere repentance, in the abandoning of vice, while men have liberty and ability to continue the practice of it, than in leaving of sin then, when sin itself leaveth them, and they can no longer follow it: Howsoever the benefit to others may be equal in either, to the Donor himself in the former is the comfort far greater. Good done at our end is like a Lantern borne after us, that directeth them that come after us, but affordeth us little light; whereas the good done in our life time is like a light borne before us, that both c Beneficium dando accepit, qui digno dedit. P. Syrus. benefiteth them and us also alike, imparting light equally unto either. Yea, of such beneficence I may well say more: it benefiteth the giver in diverse respects much more than the taker; it is far greater pleasure to the bestower, than it is to the receiver. d Act. 20.35. It is a more blessed thing, saith our Saviour, to give than to take. Yea e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicurus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de philosopb. apud duces disser. Non honestius tantum, sed & jucundius est beneficium dare quàm accipere. etc. Itaque Sen. de been. l. 1. c. 1. Malim non recipere beneficia, quàm non dare. to give than to take, saith the Heathen-man, it is the pleasanter of the twain: to bestow a benefit upon another, than to receive a benefit from another, it is more delightsome to any man of a free and ingenuous disposition. So that, to pass by the religious consideration of the rich and royal reward and recompense of well-doing from God and with God, which may be alike unto either; the very light of Nature showeth, that in true Beneficence there is more pleasure and contentment, and consequently more comfort and benefit even for the present, to the giver than to the taker: that which is a great part of it, wanting unto those, that defer their well-doing, though they do never so well then, till their decease. You, worthy Sir, do otherwise, and long may you live so to do, to the increase of your joy and comfort here, and the furtherance of your account and reckoning elsewhere. With which wish I seal all up, that I be not over-tedious and troublesome to your Worship, amids your other manifold more serious and weighty affairs; and requesting only your favourable acceptance of this sorry trifle, rest, Your Worships to be commanded in the Lord, THOMAS GATAKER. DAVID'S Instructor. PSALM. 34.11. Come, Children, harken unto me: I will teach you the fear of the Lord. ALL a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Tim. 3.16. Scripture, saith the Apostle, is divinely inspired, and is profitable to instruct. And b Prov. 30.5 Every word of God, saith Agur, is pure: even c Psal. 12.6. as pure as gold or silver that hath passed seven times through the fire in the furnace. But yet, as some gold and silver is finer than other; and some golden vessels are more useful than others are: so between Scripture and Scripture (though all pure, precious, and profitable) there is great difference: some is of greater excellency, and of more ordinary use. And d Licet omnis Scriptura divina Dei gratiam spiret, praecip●è tamen dulcis est Psalmorum liber. Ambr. praesat. in Psalm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. praesat. in Ps. Psalmorum liber quaecunque utilia sunt ex omnibus continet. August. no one Book of Scripture more excellent, or e Psalmus omnibus & ubique prasto est Lege Ambros. Aug Ruffin. & Euthym. praefat. in Psal. of more frequent use both in public and private than this of the Psalms; wherein the holy men of God, as they f Psal. 42.4. & 102. tit. 1. Sam. 1.15. pour out their souls unto him, so they portrait and paint them out unto us. Among the rest of the Psalms, some of them there are, about which the Holy Ghosts pleasure was, that the Penmen thereof should take more pains than usual, and more Art than ordinary should be showed, in the framing and contriving of them: And where he useth more Art, we may well expect more excellence; where they have taken most pains in teaching us, there should we use most diligence in learning that, that is taught us. Of this kind are the 25. the 37. the 119. and this 34. Psalm; h Psalmi Abcedarii. Aug. ad Psal. 118. in fine. composed according to the order of the Hebrew Alphabet, the verses of them beginning, as in Acrostichall Poems, with the letters thereof in their vulgar and usual order: partly i memoriae consuleret Muscul. in Psal. 119. to help memory; and partly, k quemadmodum parvulorum ingenia primis literarum clementis assuescunt usum dicendi assumere; ita nos etiam usum vivendi discamus. Ambros. in Psal. 118. that even Children and learners, together with their first Elements of other learning, might have an Alphabet of piety and godliness taught them. This Psalm, one of those thus artificially framed, is a Psalm consisting partly of l Vers. 1.2. Celebration, of praise and to God; and partly of m Vers. 3, 5, 7, 8. Exhortation and instruction to us. The words propounded for the subject matter of my present discourse, are parcel of the latter part. For in n Vers. 9.10. the verses next before-going, the Psalmist had incited men to the fear of God: and in these words he undertaketh to teach them this Fear. In the words there are these four parts: Invitatio, Compellatio, Exhortatio, & Pollicitatio. 1. An Invitation; Come. 2. A Compellation; Children. 3. An Exhortation; Harken to me. 4. A Pollicitation or a promise; and therein again these four particulars: The Agent, the Act, the Object, the Subject. 1. The Agent; King David himself, the Penman of this Psalm; I. 2. The Act; teaching or instructing: I will teach. 3. The Object, or persons to be taught; Children; whom before he called upon; You. 4. The Subject-matter of his teaching, that wherein he would instruct them; the Fear of the Lord. And of these parts and points in order, as briefly as conveniently I may. Part 1 In the first place then there is prompta Invitatio, a free Invitation: affording us this Lesson, (to omit all others) that Doctr. 1 We had need of all invitements and incitements, enticements and allurements to goodness and godliness. Hence so many mementoes in the word of God: o Eccles. 12.1. Remember thy Creator: and, p Deut. 9.7. Remember, forget not: etc. so many Caveats; q 1 Tim. 4.16. Cave tibi; Take heed to thyself: and, r Deut. 4.23. Cavete vobis, Take ye heed to yourselves, etc. so many Invitations; s Esai. 2.3. Come, let us go up to God's house: and, t Esai. 2.5. Come, let us walk in the light of the Lord: and in this place, Come, Children; harken to me: etc. All needful, and all little enough: Reason 1 1. In regard of our natural averseness to good things. u job. 11.12. Man by nature, saith Zophar, is like a wild Ass' Colt: as an Ass' foal, for rudeness; a wild Asses, for unruliness: untamed and untractable, x jer. 2.24. as the wild Ass in the wilderness. Reason 2 2. In regard of the difficulty of the work. y Prov. 15.24. The way of the wise, saith wise Solomon, is upward. We are bred in Hell: ( z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 2.3. by Nature vessels of wrath:) and we must climb up to Heaven: a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. Et, Ardua virtutis via. Horat. carm. l. 3. ode 24. Sed & Ovid. de Pont. 3. eleg. tendit in ardua virtus. Et Silius bell. Pun. l. 2. Ardua virtutem prosert via. Et, celsum virtus petit ardua collem. Lege Senec. epist. 123. a long way and a steep. We are b Mens cùm ad meliora enititur, quasi contra ictum sluminis conatur, etc. Greg. Rom. moral. l. 11. c. 28. like those, that row against wind and tide; we strive against the stream and current of corrupt nature, of evil custom; we struggle against the strong counterblasts of bitter scoffs, and bad counsel. We have need therefore of all kind of encouragement. Reason 3 3. In regard of our proneness to grow slack. c 2 Thess 3.13. Galat. 6.9. And you, my brethren, saith the Apostle, be not weary of well doing. We are too prone, even the best of us, to wax weary on this way, to grow slack at this work. It is true of us, that d Alphius foenerator, cujus meminit Horat. epod. 2. Alphius the Usurer sometime said of his Clients, e Optima nomina non appellando mala fieri, Alphius dixisse verissimè fertur. Colum. de re rust. l. 1. c. 7. Even good Debtors will grow slack Paymasters, if they be let alone, if they be not now and then called upon. Use 1 The consideration whereof may serve, First, to admonish us of our duty one to an other. f Hebr. 10.24. Let us observe either other, saith the Apostle, g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to whet on, or to egg on, to love and good works. So the Holy Ghost describeth the manner of God's Saints, quickening, calling on, and encouraging either other. h Esai. 2.3. And many people shall go, and say; Come, and let us go up to the Mountain of the Lord, to the House of the God of jacob: and he will teach us his ways, and we will walk in his paths. And, i Esai 2.5. Come, O ye house of jacob, and let us walk in the light of the Lord. And again; k Zech. 8.21. The people of one City shall go to another, and say; Up, and let us pray before the Lord, and seek the Lord of hosts: and I will go myself too. Now this, as it is the duty of all, Application. so more specially of those that converse familiarly together; most especially of those that have care and charge of others, Ministers and Magistrates in public, Parents, Schoolmasters, and Masters of Families in private, l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whet up their inferiors, (it is the term that m Deut. 6.7. Sic Prov. 27.17. Moses useth, and the Apostle imitateth him in) to be oft calling upon those that be under their charge, and inciting of them to those things that be good Remembering, that, as the Heathen man saith that those that correct but instruct not, are u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plu. precept. polit. like those that snuff the light oft, but put no oil into the lamp; so those that instruct but incite not, are like those that put in oil enough, yea enough it may be to drown the light, (that which may oft soon be done,) but are not careful or mindful to raise and pull up the week, which unless it be in due time still done, the light will of itself soon decay, and wax dim, though there be no defect of liquor to feed it withal. Use 2 Secondly, as we must ourselves call upon others; so we must be content to be called upon by others. Inferiors especially and learners, children, servants, or others, must not think much to be frequently called upon by their Superiors: they must not account it any disgrace or disparagement unto them, that they are oft admonished, incited and called upon in this kind. o 2 Pet. 1.12. I will not be negligent, saith Peter, to put you in mind of these things, though you have knowledge, though you know the truth already, and be established in it. Yea, p Rom. 15.14.15. Though I be persuaded of you, saith the Apostle Paul, that you are full of goodness, and of all knowledge, and able to admonish one another: yet I am bold by writing to put you in mind of these things. Yea, q Philip. 3.1. It is not tedious to me to go over the same things oft with you; and it is the safest course for you. So that * Fortibus assuevit tubicen prodesse, suoque Duxbene pugnantes incitatore viros. Ovid. de Pont. lib. 3. eleg. 1. even those that are best grounded, that have abundance of sound knowledge, that are full of grace and goodness, that are the greatest proficients, and forwardest Scholars in Christ's School, yet may stand oft in need of being whet up, and put on: much more such as are but rude and raw, as are but novices and dullards, as are scarce, it may be, yet of the first form in Christ's School. r Plantas tenellas frequentius adaquare proderit. Primas. in Philip. & Greg. Rom. moral. l. 27. c. 14. Tender plants and new planted have need oft to be watered; they are in danger else to windle and whither away. And God's grace and good things in us are like a dull sea-coal fire, which if it be not now and then blown or s Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monemur, 2. Tim. 1.6. stirred up, though there be no want of Fewell, yet will of itself at length dye and go out. Part 2 In the next place there is as prompta Invitatio, so blanda Compellatio: as a free Invitation, so a sweet and loving Compellation: Children. The Name of Children is a most sweet Name, savouring strongly of Love; and used therefore so oft by t joh. 13.23. & 21.7. that Disciple of Love, and of Christ's love, in that Epistle of his that breatheth nothing but Love: u 1. john 3.17. & 4.7. Little Children, let us love one another, not in word and tongue, but in deed and truth: and, x 1. joh. 3.7. Little Children, let no man deceive you: And, y 1. joh. 5.21. Doctr. 2 Little Children, keep yourselves from Idols, etc. And it showeth what loving affection ought to be between Teacher and taught; even such as is between natural Parents and Children. That which the Apostle Paul so oft, and in so lively manner expresseth in himself, when he compareth himself, sometime to a Father; a 1. Thess. 2.11. I exhorted you and besought you, as a Father his Children: sometime to a Mother; b Galat. 4.19. My little Children, of whom I travail again till Christ be form in you: sometime to a Nurse; c 1. Thess. 2.7. We were gentle among you, as a Nurse cherisheth her Children. And great reason is there that so it should be: Reason 1 For first, d Exod. 20.12. Deut. 5.16. God hath given the name of Parents unto them: he hath comprehended all Superiors under that head. And surely, if other masters have the name of Father given them: as e 2. King. 5.13. Naaman's servants give it him: Schoolmasters much more. They are in some kind, under God, (to use the Apostles term) f Hebr. 12.9. patres spirituum, the Fathers of men's Spirits. Our Parents are instruments under God, for the producing of our Bodies the base part: they are instruments under him, for the framing and moulding of our minds and souls, the better and more principal part of us. Reason 2 Yea, as the Apostle Paul saith of the Corinthians, that g 1 Cor. 4.15. he was their Father, because by his Ministry he had begotten them to God: so such Schoolmasters as are careful and conscionable of their duty in that kind, may well say of their Scholars that they are their children in Christ, as the same Paul styleth h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Timo. 1.2. 1 Tit. 1.4. Timothy and Titus elsewhere; since that many (no doubt) of them receive the first seeds and grains, and beginnings of faith and fear of God, and other saving and sanctifying grace from them. Reason 3 Again, this the rather is as equal, so needful; because that where no love is, there is little hope of learning. Little hope there is, that the Master should do his Scholars good, if he love not them: and as little hope is there, that the Scholars should receive good from him or profit by him, unless they love him. Use 1 That which serveth in the first place to admonish all Teachers and Instructors, either public or private, how they ought to be affected toward those that are committed to their charge. As one saith of a good Prince, that k Princeps pius nunquam carebit liberis: Totius est regni pater. Princeps abundat ergò foelicissimus Tot liberis, quot subditis. Th. Morus in epigram. he hath as many Sons as he hath subjects, and is therefore as a kind and loving Father to them: so should the Schoolmaster make account that he hath in some sort, l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. de ulysse Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenophon Cyripaed. l. 8. as many Children as Scholars that be under his charge; and therefore carry himself toward them in kind and loving manner, even as if he were a natural Father unto them. Which kind and loving carriage, or Fatherly affection, yet is not so to be interpreted, Caution. as if it were utterly to exclude and cut off all just reproof and due correction, when occasions shall require it. That was the fault of m 1 Sam. 2.22. Levis objurgatio non satisfecerat disciplina. Sulpit. hist. sacr. l. 1. Eli, and n 1 King. 1.6. David too, though worthy men of God otherwise; and it proved o 1 Sam. 4.18. a breake-necke to the one, and p 2 Sam. 15.12. 1 King. 1.5. an heartsore to the other. r Prov. 29.15. The rod and correction give instruction, saith Solomon, but a child left to himself is the confusion of her that bore him. And, s Prov. 13.24. He that spareth the rod, hateth his Son, but he that loveth him, chasteneth him betimes. t Mango blanditur, ut corrumpat; Pater minatur, ut corrigat. Aug. in 1. joan. tract. 7. The seducer speaketh the child fair to mar him; the Father handleth him roughly to amend him: u Pius est seriendo; crudelis esset parcend●. Idem de temp. 94. He is kind in correcting him; he were cruel in sparing him. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotel. ethic. Nicom. b. 2. Correction is a kind of cure. A fair hand, we say commonly, maketh a foul wound. y Quid tam pium quam medicus ferens ferramentum? saevit in vulnus ut homo sanetur: quia si vulnus palpetur, homo perditur. Aug. de verb. Dom. 15. The Surgeon searcheth the wound to the quick, that he may save the man's life: for he should endanger the one, if he dealt but superficially with the other. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (1 Cor. 15.55.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in ascet. q. 4. He is not cruel that diggeth and gasheth the flesh, to get out a sting, or a splinter, that will not out otherwise: he is cruel rather, that (out of a fond pitifulness) letteth it alone: Nor he cruel, that giveth correction, when it is requisite and needful, but he rather that then with holdeth it. Reproof therefore, yea correction too, may well stand with Love. a Apoc. 3.19. As many as I love, I rebuke, saith our Saviour. And, God, saith b Hebr. 12.6. the Apostle after c Prov. 3.12. Solomon, whom he loveth, he correcteth; and he scourgeth every Son that he receiveth. d Molestus est & Medicus furenti phrenetico, & Pater indisciplinato filio, illeligando, ille cadendo, sed ambo diligendo. Si autem illos negligant, & perire permittant, ista potius mansuetudo falsa, crudelis est. Aug. epist. 50. The Physician is troublesome to the frantic Patient, and the Father to the unruly Child; the one in binding him, the other in beating him: and yet both do what they do out of Love. Yea severity and sharpness may in some cases well agree with it. e Tit. 1.13. Rebuke them f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rigidè. Beza in not. sharply, saith Paul to Titus of some, that they may be found sound in the Faith. And, to use an Heathen man's comparison; g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Dion Chrysost. orat 78. A Surgeon had he two persons to cut for the stone, the one his dear Friend, the other a mere Stranger, would he be so foolish, think we, out of love and favour to his friend, as to cut him with a blunter tool or razor than he would cut the other with? It is not meant therefore, when kind and loving carriage is required of Instructers and Teachers, that they should not therefore either correct or reprove: But that h Sive taceas, dilectione taceas: sive claims, dilectione claims: sive partas, dilectione parcas: sive corrigas, dilectione corrigas. Ad disciplinam fiant omnia dictante charitate. Omnia de charitatis procedant radice. Dilige, & quod vis fac. Aug. in 1. joan. tract. 7. whether they teach, or instruct, or reprove, or correct, they i 1 Cor. 16.14 do, according to the Apostles rule, all in Love, and in loving manner: That they strive in the first place k— Veluti pueris dant crustula blandi Doctores elementa velint ut discere prima. Hor. sat. 1. by all mild and gentle usage to win them, and by fair words and rewards to entice and allure, as l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alliciet Deus japetum Gen. 9.27. Et Hosh. 2.14. Alliciam eam, & loquar ad cor ejus. God himself is wont to deal with us. And again, when they shall be constrained to take rougher courses with them; yet that then also they m Et severitatem mansuetudo condiat, & mansuetudinem, ne dissoluta sit, districtionis severitas accendat. Greg. Rom. in Evang. hom 17. Ne aut districtio sit rigida, aut pietas remissa. Idem de pastore part. 2. cap. 6. Remissio non vitians, correptio non cruentans: & severitas etiam temperamenti, quae non sit tetra, sed tetrica. Sidon. epist. 9 lib. 4. & Radevic. de gest. Frid. l. 2. Quae sanguinem eff●ndat potius quàm effundat. Tertul. apolog. temper severity with lenity, and allay the sharpness of the one with some mild dash of the other: n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Galat. 6.1. tanquam membrum luxatum in locum proprium, ad situm nativum reducite. Strigel. ad Gal. Restore the offender, saith the Apostle, with the spirit of lenity; as o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paul. Aegin. the Surgeon setteth and restoreth a limb dislocated to his proper place and due site again, with as little pain, as needs must, to the party: Do as p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion Chrysost. orat. 33. veluti pueris absinthia tetra medentes cum dare conantur, prius oras pocula circum Contingunt dulci mellis flavoque liquore, puerorum aetas improvida ludificetur Labrorum tenus; interea perpotet amarum Absintbi laticem, deceptaque non capiatur, Sed potius tali facto recereata valescat. Lucret: de rer. nat. l. 4. those that give Children wormwood or aloës for the worms, they sweeten the brims of the cup with honey, or mix it with wine or milk, or some other such sweet thing to make them take it the more willingly, and give them a little sugar after to sweeten their mouths with again: or as q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. & Euthym. praefat. in Psal. Sapientes medic●, siquando usus poposcerit, ut austeriora medicamenta aegris offerant mortalibus: ne aeger utilitatem pra austeritate refugiat, ora ac summitates poculi quo remedium porrigunt, melle circumlinunt. Aug. ibid. those that give bitter pills to queesie stomached patients, they wrap them up in some conserve, or in the pap of an apple, that they may with as little offence as may be take them in, and the better keep and retain them when they be down: So order and temper their reproof and their correction, that it may appear not to proceed from spleen, or grudge, or choler, or some other such peevish and sinister humour; but that even by the very manner of it, and the affection shown in it, it may be seen to issue from a loving mind, and to aim at nothing but the well-doing of the party either corrected or reproved. In a word, let Teachers and Instructers remember what the Heathen man truly saith, that r Nullum est animal morosius homine, quodque arte majore tractari debeat. Sen. de clement. l. 1. c. 17. there is no living creature more wayward naturally than Man, nor that need to be managed with more discretion and skill. Use 2 Secondly, let Scholars learn hence how they are to esteem of their Teachers, and how to carry themselves towards them; even to reverence them, and to affect them as Parents. s 1 Thess. 5.12, 13. I beseech you, saith the Apostle, that you would take notice of them, that take pains with you, and that admonish you; and that you would have them in singular love for their work sake. The Heathen themselves could say, that t Diis, Parentibus, & Praeceptoribus nihil pro merito posse rependi. to God, a man's Parents, and his Teachers, sufficient requital could never be made. And no marvel. For if the Teachers do as they ought, and the Scholars likewise make that use of them that they should, they may well say of them as Paul doth to Philemon, u Philem. 19 Etiam animam mihi debes, that they own them their very souls; as having been a means even * Prov. 23.14. jam. 5.20. to save their souls. And how ought they to love them from the heart, whom they own their very souls unto? Far be it from any here then, to be like those wicked wretches, whom the Prophet inveigheth against, x Amos 5.16. that hate those that reprove them: to hate their Instructors, because they are sometime also necessarily Reprovers or Correctors, to hate them for that, for which they ought rather to love them. You must not, as y Psal. 32.9. this our Psalmist speaketh, be as Horse or Mule that are without understanding. Horses and Mules can well endure and are wont z Esai. 1.3. to take notice of those that feed them, and stroke them, and make much of them; but a jumenta eos calce morsuque appetunt, à quibus eorum curanda vulnera contrectantur. Aug. epist. 10. & homil. 24. they cannot endure those that come about them to drench them, or bleed them, or to meddle with their sores, though they intent nothing therein but their good: because they have sense, whereby they perceive some present good in the one; but they have no reason to apprehend any future good in the other. Creatures endued with reason, must be wiser than they: and love their Teacher, as well reproving and correcting, when just occasion is, as speaking fair and commending: as b Medicum & urentem & secantem diligimus: quem & ad urendum ac secandum conducimus Ambr. in Psal. men were wont to esteem themselves beholden to the Surgeon, as well for opening the ulcer, and letting out the corrupt matter, as for healing up the wound again. They must remember what the wise man saith, that c Prov. 12.1. he that hateth Instruction and Correction, and so he that hateth his Instructers and Correctors, is a Fool: yea, d Prov. 15.10. he that hateth either, shall dye. Part 3 In the third place followeth, Seria exhortatio, a serious Exhortation: Doctr. 3 Harken unto me. Wherein is expressed, the principal duty of Children, Scholars and Learners, to hearken unto their Parents, Instructers and Teachers. That for which Solomon so oft calleth upon those that he dealeth with: e Prov. 4.1. Hear, O ye Children, the Instruction of a Father, and give ear to learn understanding: and, f Prov. 4.20. My Son, harken unto my words, and incline thine ears to my sayings. And, g Prov. 5.7. Hear me now therefore, O Children, and hearken unto the words of my mouth, etc. And great reason they so should. Reason 1 For first, it is their wisdom so to do, h Prov. 13.1. A wise Son, saith Solomon, will hearken to his Father's instruction. And, i Prov. 12.15. He that hearkneth to good advice is wise. k Prov. 3.7. & 26.12. Bis de sipit qui sibi saepit. No greater folly in young people, than to think themselves wise enough, l Confilii satis est in me mihi. Arachne apud Ovid. met. l. 6. able enough to advise and to guide themselves well enough, and to stand in no need of direction or advice. You know well what the famous sentence so oft cited saith: m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. oper. l. 1. & Arist. ethic. l. 1. c. 4. Paucis animus sui rector optimus. Moneri velle ac posse secundae virtus est. Senec. de benefic. l. 5. c. 25. He is the best man that can of himself discern, what is fit and meet to be done. He is the next him, that can hearken to good advice given him by others: But he that neither can see what is fit of himself, nor will follow the good counsel that others shall give, such a one is as an unprofitable limb in the body, n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. telluris inutile pondus. Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and a very burden to the earth that beareth him. Children and young people, since they cannot be in the first rank, (because o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl— seris venit usus ab annis. Ovid. metam. l. 6. Quisquis senex ad sapientiam pervenit, annis pervenit. Senec. epist. 68 age bringeth experience, and skill requireth years:) they must be content to be in the second, lest they come within compass of the third. Reason 2 Secondly, it is impiety in some sort to do otherwise. p Ezech. 3.7. They will not hear thee, saith God to the Prophet: for they will not hear me. And surely q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo de Decalog. the fift Commandment, (as Philo the Jew well observeth, who therefore also maketh it a branch of the first Table, and so divideth the Tables equally, assigning five precepts to either:) it is a mixed Commandment, and differeth somewhat from the rest of those in the second Table; they consider Man as our neighbour, in nature like us; this as God's Deputy, standing in his stead, by him set over us, and in his name, and by his authority, performing offices about us. And therefore when such instruct and admonish, r 2 Cor. 13.3. God doth it by them. s Quicquid obedientiae exhibetur, ei exhibetur, qui dicit; Qui vos audit, me audit. Bern. de grad. obed. Luk. 10.19. When we harken to them, we harken to him in them: when we refuse to regard them, we contemn him in them. Neither can such contempt be cleared from some taint of impiety. Use. Let this briefly then admonish Children, to hearken to, and take to heart the good and wholesome admonitions of their Parents, Instructers, Tutors, and Teachers, * Auris prima mortis janua, prima aperiatur saluti. Ber. alicubi. Let the Ear, saith Bernard, that was once opened to let in death and destruction, by harkening to evil counsel, be now set wide open to let in life and Salvation, by giving ear to good advice. Let your ears with t Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sapiens eris, si clauseris aures, quibus ceram parum est obdere. Firmiori spissamento opus est, quam usum in sociis Vlyxem ferunt. Sen. ep. 31. Ulysses (to deal with you out of your own learning) be close shut against the Sirens songs of such as shall u Rom. 16.18. by fair words and smooth language, go about to seduce you, and to withdraw you from that, wherein consisteth your special good; that shall seek to bring you out of love with your Instructers, or with those courses that are by them taken with you for your good. But let your ears be open, and your hearts pliable to attend unto them, their instructions and admonitions, and u Quia utile est juventutiregi, impositi sunt illi quasi Magistratus domestici, sub quibus contineretur. Sen. de been. l. 3. c. 11. yield yourselves wholly unto them to be ruled, guided and directed by them. There is a blessing of God promised on those that so do: x Prov. 8.32.33. a Blessing of wisdom, a Blessing of long Life. y Prov. 15.31. The ear, saith Solomon, that hearkeneth to the instruction of life, shall lodge among the wise. And, z Ephes. 6.2, 3. It is the first Commandment, saith the Apostle, in the Decalogue, that hath a special promise annexed to it; a Exod. 20.12. Deut. 5.16. Matth. 15.4. & 19.9. Honour thy Father and thy Mother; (and Instructers, as we heard before, are as Parents:) that it may go well with thee, and that thou mayst be b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. long-lived. As on the other side, there is a Curse of God denounced against those that do otherwise, that c Psal. 58.4, 5. stop their ears, like the deaf adder, against good admonition, and refuse to hear the Charmers voice, charm he never so sweetly, to be ruled by their Governors, deal they never so kindly and lovingly with them. d Prov. 30 6. The eye that scorneth the Father, or setteth light by the Mother's admonition, e Effossos oculos voret at●o gutture corvus. Catull. in Coming. let the ravens of the valley dig it out, and the young Eagles devour it. They are cursed with a witness, whom the Holy Ghost thus curseth, in such emphatical manner, in such exquisite terms, as may well make ones heart quake to hear. Yea, to do otherwise it is made a note of a reprobate and a castaway, of one that God is fully determined everlastingly to damn and destroy; f 2 Chron. 25.16. I know, saith the Prophet to Amaziah, that God is determined to destroy thee, because thou dost thus, and wilt not hearken to mine advice. And of Elies' Sons, saith the Holy Ghost, g 1 Sam. 2.25. Notwithstanding they obeyed not the voice of their Father, because the Lord was bend to slay them. We are wont to say of those that have Plague-spots, that they have Gods tokens upon them, and such are seldom known to scape or recover. Of such ungracious Children we may much better say, that they have Gods tokens indeed on them; and such (observe it when you will) you shall seldom see come to good. Part 4 In the fourth and last place cometh benigna pollicitatio, a kind pollicitation or promise. And in it consider we, according to our former Division; Branch 1 First, the Agent, or person teaching, King David himself. As h Eccles. 1.1, 12. Solomon his Son, though a King, scorned not the title of a Preacher; so David his Father, though a worthy Prince, thought no scorn to play the part of a Schoolmaster, to be a Teacher of Children, even of petty Scholars, of little ones. Doctrine 4 Whence observe we, that Teaching even of Children is no base profession; it is that, that may well beseem even the greatest. Abraham, though a i Gen. 23.6. Prince of God, or k Sic Montes Dei, i. ingentes. Psal. 36.6. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arat. in diosem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theon. in schol. a great Prince, yet was careful himself l Genes. 18.19. to teach his sons and his servants (God himself testifieth it of him, and commendeth it in him) to keep God's commandments. David, though m Psal. 78.71. the chief Governor of God's people, and n Psal. 18.43. the Head of many Heathen, yet inviteth Children here to come to him, and promiseth himself to instruct them: as also elsewhere, o Psal. 32.9. I will instruct and teach thee what way to take, I will guide thee with mine eye. And Solomon, p 1 King. 3.12. 2 Chron. 2.12. the wisest mere man that was ever since Adam, thought it no disparagement either to his place or his person q Prov. 4.1, 2. to give instructions and directions to the Children that God gave him. Yea, as our Saviour saith, r Matth. 12.42. Behold one greater than either s Matth. 22.43, 44. David or Solomon. Our Saviour himself, t Matt. 19.13, 14, 15. when Children were presented unto him, and his Disciples would have kept them back from him, as supposing it too mean a business for him to be employed in, was displeased with them for so doing, and called the Children unto him. And he that was so forward to embrace them and bless them, was (no doubt of it) as ready also to teach and instruct them, so oft as opportunity was offered him. Neither ought any to disdain or think meanly of this office. For Reason 1 1. It is an office that hath been formerly performed to them by others. We are all naturally as wild trees, that by manuring and husbandry become fruitful and useful. We brought neither Grace, nor Art into the world with us. If we have aught of either, we have been taught it by others. And we should not think much to perform that office unto others, that by others hath been formerly performed unto us. Solomon thinketh no scorn to instruct his Son, u Prov. 4.3, 4. because his Father instructed him in like manner before. Reason 2 2. It is an office most necessary and of singular use. x Operum Fastigia spectantur, latent Fundamenta. Quintil. institut. praesat. Plus habet operis quam ostentationis. Ibid. l. 1. c. 4. It is the foundation, that lieth lowest, under ground, out of sight, that though it maketh least show, yet * Non sunt contemnenda quasi parva, sine quibus magna constare non possunt. Hierom. ad Laetam. Ad nullius rei summam nisi praecedentibus initiis pervenitur. Minora ista si negligantur, non erit majoribus locus. Quintil. institut. praesat. Debise fundamentum fallit opus. Wainstet. de Grammatica. Nec siquid discere satis non est, ideo necesse non est. Quantil. instit. l. 1. c. 1. beareth up the whole building. As Kingdoms and States consist of Cities and Towns, so these of private Families; the well-being whereof mainly dependeth upon the careful education and training up of the youth in them. Use 1 The consideration whereof may serve first to take away the unjust and frivolous aspersions, that either rude and ignorant, or profane and irreligious persons do usually cast upon this profession. Where it is strange to see, (and it argueth the great corruption of man's nature,) how that those Callings that God hath most graced in the Word, are commonly most disgraced and contemned in the World. How meanly do most men think of a Priest or a Pedant? as in scorn they use to term them the one and the other. And yet y Levit. 10.3. Num. 16.9. who come nearer to God than the Ministers of his word? Or who come nearer to Ministers than Schoolmasters do? What is their School but a private Church? if it be ordered as it ought. If z 1 Cor. 16.19. Christian Families be so, Christian Schools much more. Or what are they themselves, (if they be at least that they should be) but private Catechists, but private Preachers? But as he saith, a Scientia non habet inimicum nisi ignorantem. Skill hath no foe of any, but such as are unskilful themselves: so none will think basely of so worthy and honourable a Calling, but those that are themselves either rude dolts or debauched rakehells. Use 2 Secondly, it may serve to approve and commend the prudent and pious practice of those, that are careful to give encouragement to those of this profession, and to provide such means for the maintenance of them, that men of worth and good parts may be employed in such places: As also, to incite others, whom God hath blessed with means and ability, to all due care and caution in this kind, as being a business, whereupon the good both of Church and State mainly dependeth. As b Eccles. 5.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. oeconom. Solomon saith, that the Throne (or the Chair of Estate) is upheld by the Plough: so we may truly say, that both Church and State are upheld by the School. For let private Schools be neglected, whence shall the Universities be supplied? whence shall the Ministry be provided? how shall they teach others, that were themselves never taught? how shall the chief Offices be furnished with men of ability either in Church or Commonweal? Both Religion and Learning will soon dye and decay, if life be not kept and maintained in the root. Application. And here can I not wholly pass by in silence, nor forbear to put you of this place, in mind, of those two Honourable Knights, c St Andrew judde. the Grandfather, and d St Thomas Smith. the Grandchild, the one long since deceased, the other yet living; whom God hath made Instruments of a great blessing, in this kind, to this place. The former of them first founded a free School among you, for the training up of your youth in virtue, religion, and good learning, and left land and means to maintain it, with stipends (such as were in those times ordinary) for Schoolmaster and Ushier. The latter of them hath added liberally to his Grand Father's gift, hath increased the salaries of the Teachers, and beside sundry yearly pensions to the poor both of this place, and of diverse others near about you, to encourage Parents the rather to set their Children to learning, and the Children to bend their minds and endeavours thereunto, hath given a e Seventy pounds per annum. large and liberal exhibition for the maintenance of seven Scholars in one of the Universities, to be chosen successively each year from your School. The Lord reward this his bounty and liberality abundantly into the bosom of Him and His; give you grace to make a good use of it; and stir up many more whom he hath blessed with ability, to show their thankfulness in like manner to him from whom they have it, by setting apart and consecrating some part of their means, to the furtherance and advancement of religion and learning. Branch 2 Hitherto of the Agent: the Act followeth, and that is Teaching or Instruction: I will teach. Doctrine 5 Here is the Schoolmasters work, to teach, to instruct, f Psal. 32.9. I will instruct thee, and teach thee, saith our Psalmist elsewhere. And, g Prov. 4.3, 4. When I was young and tender, my Father taught me, saith Solomon. A work and duty of great necessity. Reason 1 For the soul of man is naturally instar tabulae abrasae, as a clean pair of tables, that have nothing at all written in them. h Nemo nascitur artifer. Non dat natura virtutem. Ars est bonum fieri. Virtus non contingit animo nisi instituto & edocto, & ad summum assidua exercitatione perducto. Ad hoc quidem, sed non cum hoc nascimur. Et in optimis etiam, antequam erudiat, virtutis materia, non virtus est. Senec. epist. 9 There is no grace or goodness, learning or art naturally written in it: howsoever some grounds there are, whereby these things may through industry and God's blessing be attained. Reason 2 Yea in regard of grace and goodness, it is instar codicis depravati, as a book blurred and blotted, or depraved and misprinted, that must have much razed and done out, ere it can be well corrected, or that written into it, that it ought to have. It is l ager quamvis fertilis sine cultura fructuosus esse non potest: sic sine doctrina animus. Cic. Tusc. l. 2. Cultura animi philosophia est, quae extrahit vitia radicitus; & praeparat animos ad satius accipiendos; eaque mandat his & serit, quae adulia fructus uberrimos ferant. Ibid. instar agri inculti, as an untilled ground, wherein * Incultis urenda filix innascitur agris. Hor. sat. 2. & injussa virescunt Gramina. Virg. Georg. l. 1. weeds of all sorts come up of themselves naturally, but no good thing will grow without mucking and manuring, without much travel and toil: it is a mother (as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Terra sponte nascentium matter, consitorum est noverca. Aesop. apud Planudem in vita ipsius. he said of the Earth sometime) to the one, it is but a stepdame to the other. Use 1 And first, what a great mercy of God than is this to this Land, and more specially to this place and many others, that vouchsafeth such means, and stirreth up the hearts and minds of worthy men to establish such courses, whereby instruction and learning may be conveyed to us and our Children, may be wrought into us and them, that we may not be like savage people, no better than brute beasts; yea in some regard worse; since k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pejus est comparari jumento, quàm nasci jumentum. Chrys. homil. in ascens. Domini. It is worse, as that ancient Father well saith, to be like unto a beast, than to be a beast indeed. O learn, if you be wise, to know your own happiness before many others, to acknowledge God's goodness to you above many others, and to show yourselves thankful both to Him and to Those, that he useth as Instruments to provide such things for you. Use 2 Again, let this admonish Teachers of their Duty, and incite them unto the diligent performance of it; as they bear the name, so to execute the Office; as they receive the wages, so to do the work; as they have undertaken the charge of it, so to undergo the burden of it, and discharge faithfully the trust of so great a weight, that the Parents of their Children have entrusted them withal, even the souls of those their Children, not their bodies only, as dear to them as themselves. Otherwise, if they shall bear the name of Teachers, and not execute the Office, they shall be but Idols; or, as the Prophet saith, l Zech. 11.17. Idol-shepherds, so Idol-Teachers: like Idols, that have m Psal. 96.5. the name, but n Galat. 4.8. not the nature of God; that have limbs and lineaments of a man, but no action nor life; o Psal. 115.5, 6, 7. that have mouths, but speak not; hands, but feel not; feet, but stir not, etc. If they take the wages, and do not the work, they shall be no better than Thiefs. As he said sometime in Socrates, that p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. hist. Eccles. lib. 4. cap. 23. Monachus nisi operatus fuerit, praedoni par censctur. Cassiodor. hist. tripart. l. 8 c. 1. the Monk that laboured not with his hands for his living was a Thief: so the Schoolmaster that laboureth not with his tongue in instructing his Scholars; yea though he labour with his hands otherwise never so much, yet if he tend not his School, and the instruction of those under his charge in it, he is as very a Thief, as he that taketh apurse by the highway side; he might as well pick their Parents purses or pockets. Yea, if he be wholly careless of the discharge of his duty herein, he is little better than a Murderer; he becometh guilty of soule-murther: as Bernard truly saith of Parents negligent in the education of their Children, that they are q Peremptores potius quám parents. Bern. in Epist. 111. rather Parricides, than Parents. For he is a murderer, not only that knocketh a man on the head, or cutteth his throat with a knife, or runneth him thorough with a Rapier; but he also that by detention or denial of due food starveth him whom he stood bound to feed and relieve, and so suffereth him to perish through his default. As therefore you are called Teachers, and are called to teach, so be you careful to r Nomen tuum attend. Esto quod diceris. Hieron. ad Paulin. answer your Name, to be that, that you are termed. Apply yourselves with all alacrity, sedulity and diligence, to this necessary, to this worthy work. Neither let it discourage you, if you meet with some foolish and unthankful persons or Parents, that shall either slenderly consider your travel, or con you little thank for your labour. It is with you in this case, as with Tailors, that make garments for Children: though the Children pay them not, yet their Parents, they are sure, will. Do you your duty faithfully and constantly; and as the Prophet said of himself, s Esai. 49.5. Your work shall be with God, and your wages with him: He will regard and reward you, whether men do or no. For t 1 Cor. 3.8. Every man shall receive his wages from him according to his work. Nor again let it dishearten you, if you meet with some untoward ones, whom notwithstanding all your pains and toil you can do no good upon. 2 Curam exigeris, non curationem. Bern. de Consid. l. 4. It is the care, not the cure of them, that is required of you. Do your best endeavour, and 3 Securus labour, quem nullus valet evacuare defectus. Ibid. let the event be what it will, you shall have from God, whose work you do, when you do conscionably what you do, 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secundum laborem, non secundum proventum. Ber. ibid. 1 Cor. 3.8. according to your pains, not according to the issue or event of it. Branch 3 But who are they, that King David undertaketh to teach? And so pass we on from the Act to the Object, (the third particular in his promise;) the persons taught, You. They are the Children, that before he called upon, and invited unto him. Doctrine 6 Children are to be taught. x Prov. 22.6. Teach a Child, saith Solomon. And, y Prov. 4.3, 4. When I was a Child, my Father taught me. And, z 1 joh. 2.12, 14. I writ to you, Children; saith the Apostle john, among others. And that not without good cause. For, Reason 1 1. We are then aptest to learn. a Fingit equum docilem tenera cervice magister, Ire viam quam monstrat eques. Horat. epist. 2. corpora ad quosdam membrorum flexus formari nisi tenera non possunt: sic animos quoque ad plaeraque duriores robur ipsum facit. Quintil. inst. l. 1. c. 1. In cunctis fere rebus citius assuescit omne quod tenerum est. Novellas adhuc & vix firmae radicis arbusculas, dum ad omnem ductum sequaces sunt, in quamlibet partem flecti facile est: quae natura plaerumque curvata cito ad arbitrium colentis corriguntur. Tenerae adhuc & primae aetatis animalia sine labore domari solent; quantoque citius à vagandi libertate dissueta sunt, tanto sacilius vel colla jugo, vel fraenis ora insuescunt. Pelag. ad Demetr. The foal is easier broken and brought to a pace, that is taken while it is yet young, than that is let alone till it have more years. The plant is easily bowed and bend any way, while it is but a twig, that will sooner break than bend when it is grown a strong tree. Reason 2 2. b Alt●us praecepta descendunt, quae teneris imprimuntur aetatibus. Senec. ad Helu. c. 16. Natura tenacissimi sumus eorum quae rudibus annis percipimus. sapor, quo nova imbuas, durat: nec lanarum colores, quibus simplex ille candor mutatus est, elui possunt. Quintil. institut. l. 1. c. 1. What we then learn, sticketh best by us. Any vessel will retain long the c Quo semel est imbuta recens, servabit odorem Testa diu. Horat. epist. 2. Difficulter eraditur, quod rudes animi perhiberunt. Lanarum conchylia quis in pristinum candorem revocet? Recens iesta diu & saporem obtinet & odorem, quo primum imbuta est. Hieron. ad Laet. savour of that liquor, that it was seasoned first withal. And the cloth best keepeth its colour, that was died in the wool, that it took in ere it came to the wheel or the woof. d Prov. 12.6. Teach a child, saith Solomon, in the trade of his way; and he will not departed from it when he is old. Reason 3 3. We have much to go through with, and but little time to learn; e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A●s longa, vita brevis. Hippocr. aphor. 1. a long task, and a short time. f Perge & propera, ne tibi accidat, ut senex discas: imò ideò magis propera, quoniam id juvenis aggressus es, quod perdiscere vix senex possis. Senec. epist. 77. Though we set upon it while we are young, we can hardly attain to any perfection in aught ere we be old: and therefore can never begin too soon, nor soon enough neither. Reason 4 4. g Turpis & ridi ula res est elementarius senex. Ibid. 36. Quid turpius quam senex vivere (discere) incipiens? Ibid. 13. It is a shame for an old man to be then learning his first elements, that, that every Child may and should know. Not that they should not then learn, that have not before learned. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. apud Stob tom. 2. c. 29. It is better to learn late than never. h Stultum est nolle discere, quia diu non didiceris. Sen. epist. 36. It is a folly for a man to refuse to learn at all, because a long time he hath not learned. And if it be a shame for a man not to have learned till then; it is much more a shame for him not to learn then neither. But i Sed propera, nec te venturas differ in horas: Qui non est hodiè, eras minus aptus erit. Ovid. remed. l. 1. Hoc est discendi tempus. non quod aliquod sit, quo non sit discendam: sed quemadmodum omnibus annis studere honestum est, ita non omnibus institui. Sen. ep. 36. the longer we defer it, the more pain it will be to us, the more shame it will be for us, not a shame, I say, so much that now we learn, as that before we have not learned. Reason 5 Lastly, Children if they be taught no good thing, they will of themselves learn evil things. k Omni mobili mobilius consistere non potest, sed molendini instar, impigrè volvitur, etc. Bern. m dit. cap. 9 The mind of man or child is like a restless, Mill, that cannot stand still, will never be without work. l Nihil agendo malè agere homines discunt. Catonis oraculum, quo nihil verius. Colum. de re rustic. lib. 11. cap. 1. By doing nothing, saith the Heathen Man, men soon learn to do evil things. And m Incultis urenda si ix innascitur agris. Horat sat. 3. evil weeds come up apace, and grow soon over-rank in us, if some diligent husbandry be not constantly used with us. Use 1 And here first Children are to be admonished to use their time and means well, that God's goodness, and the care and bounty of Friends and Parents affordeth them, & n— Nunc adhibe puro Pectore verba, puer: nunc te melioribus offer. Horat. epist. 2. Vtendum est aetate: cito pede praeterit aetas; Nec bona tam sequitur, quam bona prima fuit. Ovid. art. l. 3. Vd●m ac molle lutum es, nunc, nunc properandus & acri Fingendus sine fine rota.— Pers. Sat. 3. to apply themselves to their learning, while their senses are lively, their wit quick, their memory fresh and strong; take that in now that may stick by them hereafter; o Inveni parandum, seni utendum est. Senec. epist. 36. Quaere adolescens; utere fenex. Sense. lib. 1. contr. 7. lay that up now that they have comfort of, and benefit by hereafter: Do as wise travellers, that have a long day's journey to make, that get them up betimes, and take the day before them, and not p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod.— mora non t●ta est.— Ov d. art. l. 1.— mora damnosa est. Idem met. l. 10.— semper noc●it differre. Idem remed. lib. 1.— mora saepe malorum dat causas. Manil. astrom. l. 6. like foolish, improvident, and unadvised persons, that with frivolous delays trifle out the time, and burn daylight. You know what is said commonly, that q Sed fugit interea, fugit irreparabile tempus. Virgil. Georg. lib. 3.— breve & irreparabile tempus Omnibus est vitae. Idem Aen. l. 10. Agit nos, agiturque velox dies: inscii rapimur; nisi properamus, relinquimur. Et nos inter praecipitia lenti sumus? Non dicuntur dies ire, sed fugere: quod currendi genus concitatissimum est. Quid ergò cessamus nosipsos concitare, ut velocitatem rapidissimae rei possimus aequare. quod fugit occupandum est. Sen. epist. 108. Irrevocabilis est-praeterita aetas. Lucret. l. 1. ut, Stygis irremeabilis unda. Virg. Aen. 6. Quasi fluvio quodam decurrit genus humanum. Aug. de Trinit. lib 4. c. 16. Et hîc ver um Heracliti illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Cratylo. In idem flumen bis no● descendimus. Sen. epist. 58— assiduo labuntur tempora motu, Non secus ac flumen, neque enim consistere flumen, Nec levis hora potest. sed ut unda impellitur unda, Vrgeturque eadem veniens urgetque priorem: Tempora fic fugiunt pariter, pariterque sequuntur, Et nova sunt semper. Ovid. met. l. 15.— eunt anni more fluentis aquae, Nec quae praeteriit cursu revocabitur unda: Nec quae praeteriit hora redire potest. Idem art. l. 3. Time and Tide tarrieth for no man. Neither is it possible to recall any one day or hour, when it is once over, nay nor the least minute or moment of our life, when it is once past and gone. It will be too late for you to say hereafter, r O mihi praeteritos referat si Jupiter annos, etc. Virgil. Oh were I as young again as once I was; or, Were I to begin again as sometime I was, and had that time and those means that then I had, or might have had, I would then do thus and thus. Prevent it now therefore, while you may, by following good counsel, and taking your learning, that now seeketh you, and offereth itself unto you, s Prov. 5.11, 12, 13. lest you mourn hereafter in your latter days; when you have spent your time and your strength in folly and vanity; and say, How have I hated instruction, and in mine heart scorned correction; and have not obeyed the voice of them that taught me, nor inclined mine ear unto them that instructed me: yea * job 20.11. when your bones, it may be, as he speaketh in job, are so filled with the sins of your youth, with the fruits of those lose courses that then you took, that they leave you not, till they lie down with you in the dust. Use 2 As also many Parents come here justly to be reproved, that are too too careless in this kind; Let their children go on without instruction and correction so long, that afterward when they would themselves, they can do no good with them; but through the just judgement of God upon them by their stubbornness and untowardness, they become t Gen. 26 35. & 27.46. such a corrosive and an heartsore unto them, that they make them even weary of their lives, and oft bring their grey heads with excessive grief for them to the grave. Let them alone, say they, yet a while; they are but young yet: there will be time enough to teach them, and to nurture them hereafter. Yea, but for the body of thy Child, thou wouldst be wiser and more wary. Were any limb mishapen, or did any part grow awry, thou wouldst be sure to take it betimes, while the nerves are gentle and pliable, the flesh soft and waxy, and the bones tender, and gristly, so as they may be easily wrought and moulded any way. Be no less wise than for the soul of thy Child. Thou canst not begin too soon. u Ad nominem ante bona mens venit quàm mala: omnes praeoccupati sumus. Virtutes discere, est vitia dediscere. Sen. epist. 51. Ad virtutem contendimus inter vitia districti. Ibid. 76. Forestalled we are all of us; the Heathen themselves saw and said as much. We bring vice into the world with us, that must be wrought out of us: and the sooner we are dealt with, ere it take deeper root with us, or grow to stronger head in us, the more easily it will be done. What shall we say of those, that all their whole time train them up in idleness, in nothing but vanity and naughtiness? That which proveth after the very bane and utter overthrow of them. For having been brought up to nothing, and having no kind of employment to pass their time away with, they light commonly into lewd company, whom they waste themselves and their means with, and so come at length to confusion. What shall we say, I say, of such, but what Bernard before said, that such are x Peremptores potius quàm parents. Bern. epist. 111. utinam liberorum nostrorum mores non ipsi perderemus. Insantiam statim deliciis solvimus. Mollis illa educatio, quam indulgentiam vocamus, nervos omnes & mentis & corporis frangit. Quintil. instit. l. 1. c. 2. rather Parricides than Parents? And the blood of their Children shall be one day required at their hands, which though they perish deservedly through their own voluntary default, yet by their diligent endeavour and care might have done much better. But what is it that David would have these little ones to learn? Branch 4 And so come we at length to the fourth and last Branch; the Subject-Matter of his teaching; the Fear of the Lord. Doctrine 7 The last point then that we observe hence is, that, The Fear of God, religion, and godliness is to be taught Children, and to be learned as well of young as of old. a Genes. 18.19. Abraham, saith God of him, will teach his sons and his whole household, to walk in God's ways. b Eccles. 12.1. Remember thy Creator, to wit, to fear and serve him, saith Solomon, in the days of thy youth. And, c Ephes' 6.4. Ye Fathers, saith the Apostle Paul, bring up your Children in instruction and information of the LORD. And great reason for Parents so to train them up, if they desire or regard their good. Reason 1 For 1. there is no true wisdom but in it. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 9.10. Virtutum omnium fundamentum pietas. Cic. pro Planc. Timor Domini principium sapientiae: The Fear of God is the Beginning of Wisdom; saith Solomon. Yea, Timor Domini caput, or praecipuum sapientiae; The Fear of God is the chief and principal point of Wisdom; saith both f Psal. 111.10. David, & the same g Prov. 1.7. Solomon. And job long before either of them, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Prov. 3.9. & 4.7. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job 28.28. Quod & idem ferè Solomon Pro. 15.33. Timor Domini est sapientia ipsa: The Fear of God is wisdom, even wisdom itself. No true wisdom without it, no true wisdom but in it. To be taught our Children therefore, if we would have them wise, if we would not have them fools and idiots, as they must needs be without it. Reason 2 2. There is no true happiness without it, no blessedness but by it. For it is that, that God's blessing is entailed unto; even all the good blessings both of this life and the next; and Blessedness itself, not temporal only, but eternal. For, i Psal. 112.1. Blessed is the man that feareth God: and, k Psal. 128.1. Blessed is every one that feareth the Lord; and, l Prov. 28.14. He is a blessed man that standeth always in awe. For, m 1 Tim. 4.8. Godliness (that is, the Fear of God,) hath the promises both of this life, and of that that is to come. Of this life. For, n Psal. 34.9, 10. There shall be no want to those that fear him: they shall lack nothing that is good for them. And of the life to come too. For, o Psal. 103.17. The loving kindness of the Lord is for ever and ever upon them that fear him; and his p Ita verto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prout usurpatur, Psal. 112.3.9. & 2 Cor. 9.9, 10. bounty or mercy upon their children's Children. And therefore no marvel if Solomon, as in the Entrance into his Proverbs he maketh the Fear of God, the Beginning of all; so in the Conclusion and shutting up of his Ecclesiastes, he maketh the same Fear of God, the very Sum and the End of all. q Eccles. 12.15. Summa, or Finis rei. Will you hear (saith he) what is the Sum, or the End of all: Fear God, and keep his Commandments: For that is the whole duty of man: and that is the only means to make man truly happy, the main matter that Solomon there intended to teach. Use 1 Now this First may teach you that be Parents, Masters and Teachers, what to labour in, if you desire the true welfare and happiness of those that be under your charge, or God's blessing upon them, and your labours and endeavours with them; even to teach them the fear of God. You are not to think it enough, that you have taught them some trade, that you have given them learning, (humane learning, I mean) that they may live by another day; but you must withal, or else you come far short of that you should do, teach them also to fear God, and so to serve him here, as they may live with him eternally, when they go hence. To which purpose it is well observed, that the promise of a blessing to be continued to posterity, though made to the observance of all God's precepts, yet is r Exod. 20.6. Deut. 5.10. more specially annexed to the second Commandment in the Decalogue, which is concerning the service and worship of God; God thereby intimating what Parents and others should principally apply themselves to have planted in their Families, if they would have God's blessing entailed upon their issue. For as for other things, even Heathen and Infidels, or mere Civil and natural men, will be ordinarily teaching and instructing their Children, to forbear and abhor lying, and stealing, and looseness of life, and surfeiting, and excess, and the like; because such things may make them unfit for common and civil society, or may be a means to waste them, and that, that they shall leave them. But God would have us (and those that be truly godly will regard it) to go a step further, and to teach them a lesson beyond all this, not civility alone, but true piety too; that we may be blessed in them, and they inherit God's blessing with us. And surely what difference will there be between a Christian Parent and an Heathen, a Christian Schoolmaster and a Pagan; if the Parent or Schoolmaster teach his Children and Scholars, matter of civility or humane learning alone? Do not Heathen even the same? As the Apostle speaketh in another case, s 1 Tim. 5.8. He that provideth not for his Family, is worse than an Infidel: So here, that Parent that bringeth up his Child idly, is worse than many an Infidel: he that traineth him up in some worldly trade only is no better than they. That Schoolmaster that teacheth them not at all that be committed unto him, is worse than many an Infidel; he that giveth them humane learning only, is little better than they. That Parent or Teacher that doth not teach them Civility, comes far short of many Heathen ones; he that doth teach Civility, and not Piety withal, goeth no further than they have gone. Use 2 Lastly, Children also must learn to fear and to serve God. If your Governors must teach you it, then questionless you must learn it. t Eccles. 12.1. Remember thy Creator, saith Solomon, in the days of thy youth. And, u Psal. 119.9. Whereby shall a boy, or a Child, saith David, make his path pure, but by taking heed to it according to God's word? It is an idle conceit of many, that Religion and Godliness is not for Children, that such things concern them not. There is no age freed from it. And therefore john writeth unto, and directeth, what he writeth, unto all, x 1 joh. 2.12, 13, 14. not to old men, and young men, strong grown men only, but to Children and little ones also. And surely most equal it is, that as the y primitiae rerum, ita primitiae dierum. Greg. in Evang. first-fruits of other things, so the first-fruits of our years should go also to God. It is but a Devilish Proverb, A young Saint, and an old Devil. The Holy Ghost by Solomon assureth us the contrary: z Prov. 22.6. Teach a Child, saith he, in the trade of his way, and he will not departed from it, when he is old. It is true indeed, that those that have made most show of piety, a 2 Pet. 2.20. Matth 11.45. when they fall away again, prove usually most profane. But b 1 Pet. 1.23. 1 joh. 3.9. where it hath once truly taken root in the heart, there it will continue constantly even to all eternity, and never dye or decay again. Let this therefore, good Children, Sapientiam non amittitur; in stultitiam non revolvitur. Sen. epist. 76. be your principal care and study: (For what shall it avail you to be cunning in Tully, Virgil, Homer, and other profane Writers, if you be unskilful in God's book? to have learned Greek and Latin, if you learn not withal c Esai. 19.18. the language of Canaan? to have your speech agreeable to the rules of Priscian or Lily, if your lives and courses be not consonant to the rules and laws of Christianity? to have knowledge of the Creatures, when you are ignorant of the Creator? to have learned that whereby you may live a while here, and neglect that whereby you may live eternally hereafter?) Learn to fear God, to serve God; and than God will bless you. For d Psal. 115.13. He will bless those that fear him, be they great or small. Yea he will take charge of you, and provide for you, if your Parents be taken from you. e Psal. 27.10. Though my Father and Mother, saith David, should leave me, yet would God take me up. f Psal. 68.5. He will be a Father unto you: g Psal. 23.1. he will see you shall not want. If your Parents have wrought the Fear of God into you; h Psal. 37.25, 26. they shall be sure to leave God's blessing to you; they may boldly bequeath it you; and you shall be sure to partake with them in it. To end where we began; it is the commendation of Timothy, and of his Parents withal, that i 2 Tim. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he had known the holy Scriptures from a Child; and had been even k 1 Tim. 4.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nursed up in the words of faith and good doctrine; l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Himer. Sophista in Monod. Rufini. sucking piety and godliness in, with his Mother's milk, and beginning to be acquainted with it even at the breast. Let the like course be taken of, and with others, and it will make them prove in time also like Timothy, m 2 Tim. 3.15, 17. wise to salvation, and enabled to every good work. FINIS. THE Christian Man's Care. A SERMON on MATTH. 6.33. Together with A Short Catechism for the Simpler Sort. By THOMAS GATAKER B. of D. and Pastor of Rotherhith. LONDON, Printed for FULK CLIFTON. 1637. TO My very kind and Loving Uncles, Mr. NICHOLAS CRISPE And Mr. ELLIS CRISPE, with Theirs. BEloved in Christ jesus; that which was preached sometime at the request of the one of you, unto a A meeting of the Worshipful Company of Skinners. a solemn Assembly, whereof he then was Chief, is now further presented jointly to you both, (and well to you both, by b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Rom. hom. 19 Fratres in seculo; fratres in Domino; quae posterior major est & melior fraternitas: uti Author Ambr. nom. Serm. 9 & 79. Aug. de verb. Apost. 25. & Max. de diverse. 4. a double bond, as well of Nature as Grace, Brethren) together with the rest of yours, as all Branches of one Stock, through God's gracious provision, neither fare severed in abode, and combined sweetly in the holy band of true Love. The main subject Matter of it is nothing in effect, but a Motive or incitement unto that, which it standeth us all upon, in the first place, and with our best care and endeavour, as well to seek after, as to seek into: To seek into, that we may know it, and learn it; to seek after, that we may be possessed and seized of it. Since it is that alone wherein c Psal. 84.4, 5, 10, 11, 12. Matth 5.3. Luke 14.15. & 22.29, 30. Act. 20.6. &. 22.7. Man's Happiness wholly consisteth: and it is d Aliud est divitias multas nosse, & aliud possidere: nec notitia divitem facit, sed possessio, Bern. in Can. 23. not the bare notice of it, but the owning and enjoying of it, that can make men truly and eternally happy. That we may therefore know and understand what it is, wherein it consisteth, and by what means it may be attained (and * Praeparatio enim rorum cognitio est, Bern. ibid. till we be thus acquainted with it, we can never come to be possessed of it) we must make diligent e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joh. 5.39. search and enquiry into God's Word, for it is that alone that can f 2 Tim. 3.16, 17. In iis quae apertè posita sunt in Scriptures, inveniuntur illa omnia, quae continent sidem, moresque vivendi, Aug. Doctr. Christ. l. 2. c. 9 fully and g joh. 17.17. james 1.18. 2 Pet. 1.19. Ego solis Scripturatum libris Canonicis didici hunc honorem timoremque defer, ut nullum eorum Autorem scribendo aliquid errasse firmissimè credam. Alios autem ita lego, ut quantalibet sanctitate doctrinaque praepolleant, non ideò verumputem, quia ipsi ita senserunt, sed quia mihi vel per illos autores Canonicos, vel probabili ratione, quod a vero non abhorreat, persuadere potuerunt, Aug. epist. 19 & apud Grat. dist. 9 infallibly inform us of it: Other writings only so fare forth as they are drawn out of it, agree with it, and are grounded thereupon. This Word therefore aught to be h Psal. 1.2. & 119.47, 48, 97. the constant Matter of our daily Meditation; (as containing the fundamental Laws and Constitutions of the Kingdom here propounded; together with the Conditions and Capitulations required on the part of all those that are to partake in it, and the royal Privileges and Prerogatives annexed thereunto;) if we desire or expect ever to have part and portion therein. But because i Arsnulla absque Magistro discitur, Hieron. ad rustic. no Art is easily without a Teacher attained: and, in this more specially, all k 1 Cor. 3.7. 1 job. 2.20.27. Spiritus Sanctus necesse est operetur intrinsecus, ut valeat medicina quae adhibetur extrinsecus, August. in 1 joan. tr. 3. Meliusque dicit & docet; qui intus habitat, quam qui foris clamat, Idem in joan. tr. 3. Nolite putare quen quam hominem quicquam discere ab homine. Sonus verborum nostrorum aures percutit; Magister qui docet, intus est. Inanisque fit strepitus sermonis nostri, nisi qui doceat, intus sit, Idem ubi sup. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Socr. dam. outward teaching without the inward is uneffectuall: As l Coloss. 3.16. all holy helps are to be used, the m 1 Thess. 5.20. public Ministry especially to be diligently frequented; ( n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Church is o Christi docentis Auditorium, Bern. in Cant. 23. 2 Cor. 13.3. the place wherein he ordinarily teacheth, who hath p Magister unus qui co●da docet, scholam habet in te ●ris, cathedram in coelis, August. in 1. joan. 3. & de diverse 12. & 41. & de Sanct. 23. his School on earth, though q Esai. 66.1. Hebr. 12.25. his Chair in Heaven:) so earnest prayer is to be used for a blessing from God on all such our courses and endeavours either public or private, that he will be pleased with his good Spirit to second and assist his own Ordinances, that thereby r Psal. 119.18. the eyes of our minds may be opened, and s Ephes. 1.18. Luke 24.45. our understandings so enlightened, that we may be able in some due measure to see and discern this estate what it is, and to conceive and apprehend the Mysteries appertaining unto it. Again, because it will little avail us to know it, unless we have our share in it, to be well seen in the Statutes and Ordinances of it, unless we have part in the Immunities and Royalties that are therein to be enjoyed: (It is but a double misery for a man to know what is to be had, if he have it not himself:) Our next endeavour therefore must be (for the effecting whereof also t Psal. 86.11. & 119.33, 34, 35, 36. Ephes. 3.14— 19 the assistance of God's Spirit is humbly and instantly to be craved) to have that which we have learned, or do learn, out of God's word, concerning this Royal and blessed estate, to be effectually u jam. 1.21, 22. 1 Pet. 1.23. wrought into us: (and indeed till it be so wrought into us, it is x joh. 6.45. Ephes. 4, 20, 21, 22, 23. Vide not. Bez. ibid. 1 joh. 2.3, 4. & 4.7, 8. never truly, sound, or effectually learned of us:) That is, we must strive and labour to have true faith, repentance, and other spiritual graces surely y james 2.21. Ephes. 3. ●●. settled in our souls; whereby we may both have a right and title to this Kingdom, and be in some good sort and measure also possessed and seized of it. The rather since that z Apoc. 20.6. Matth. 19.2 john 3.3, 5. after this life none shall partake in it, but those only that in some degree or other were possessed of it, while they lived here. As it is with us therefore in regard of worldly possessions: so should it be in regard of this heavenly Inheritance. For worldly possessions, we will get, if we can, a title to them; when we have it, we will be sure that our title be good, and use all means to make it sure: and when we have so done, we are not yet then at rest neither; we cannot be quiet, till we be seized and possessed of it, yea till we be in an absolute, quiet, and peaceable possession, not of some part of it, but of the whole. In like manner should it be with us for this a Hebr. 3.1. 1 Pet. 1.4. heavenly Inheritance: we must first labour to get a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ius, Bez. john 1.12. right and title unto it: which by c Ibidem. faith must be procured: for it is that alone on our part, that by d Rom. 3.23, 24, 28. & 5.1, 2. Justification and free e Galat. 3.26. Adoption giveth us a title thereunto. In the next place we must endeavour to get some f 2 Pet. 1.10. good assurance that this our title to it is good: that which must by the g 2 Cor. 13.5. trial of our faith be effected: For h See the Signs of Sincerity on Psal. 97. 1●. (to omit, that by seeming titles many oft are deluded) though our title to it be never so good, yet we may not be ware of it, and so miss may we of much comfort, until we have taken some due trial of it. And lastly, we must strive and contend to get ourselves more and more possessed of it: which must be done i 2 Pet. 1.4.— 8. by the k 2 Tim. 1.6. exercise and l Luke 17.5. 1 Thess. 4.1, 10. growth of our faith, and other the graces of God in us, and by m 1 Thess. 5.19, 20. a constant usage of all good means whereby the same may be n 2 Pet. 2.1, 2. nourished, o Ephes. 3.16. corroborated, and p Ephes. 4.15, 16. increased. For q Rom. 6.6.14. Col. 3.5, 8, 9, 10. the more spiritual grace spreadeth and groweth powerful in us, the more ground get we of our corrupt nature: And r Rom. 6.11, 12. the more conquest we make of this our inward corruption, the further proceed we in possession of this our s Ephes. 2.5, 6. Philip. 3.20. heavenly Inheritance. Now because so long as we live here in t Philip. 3.12. an estate of Imperfection, (for u Philip. 3.13. 1 Cor. 13.9, 10, 11. no perfection is to be had, or to be hoped for of us while we are here) we can never fully be acquainted with the Rules and Rights of this Kingdom, or the parts and parcels of this Inheritance: For so long as * 1 Cor. 13.9, 11. we know these, as o 1 Cor. 8.1, 2. all other things, but in part, p Maxima pars eorum quae scimus, est minima eorum quae ignoramus. Aug. we cannot but of some part of them remain ignorant still: Nor can we attain to such a full and plenary assurance of our right to it, but that some doubt and scruple about it will be sometime troubling us: For since that as our other parts, so q Matth. 6.30. & 8.26. & 14.31. & 16.8. Luke 17.3, 4. our faith also is imperfect; and our notice of it as weak ordinarily, as our faith itself is; and that where faith is so imperfect, there must needs be some r Mark. 9.24. Idem simul, qui nondum perfectè crediderat, & credebat, & incredulus erat; Greg. in Ezech. 15. infidelity more or less mixed with it; it can hardly be avoided but that some * Fides vera cum dubietatis aura, Idem Mor. l. 10. c. 8. wavering should be: especially considering that we have to deal with a most wily Adversary, that is wont oft to be questioning of this our right and title, & by many subtle quirks, and fallacies, and colourable pretences, endeavouring to shake this our assurance: And much less can we attain to any full and absolute, (while but s Rom. 8.23. & 7.25. in part as yet we are sanctified, and but t Rom. 5.2. & 8.24. in hope only glorified;) yea or quiet and peaceable possession of it; u Rom. 7.17, 20. the enemy being & abiding yet within our gates, and x Rom. 7.23. Gal. 5.17. daily working our disturbance: For this cause therefore, and in regard hereof, is our Seeking of this Kingdom, not to be practised for a spurt, or taken up for some time, and then to be let fall and laid down again, as if no further need were of it, but y Psalm. 24.6. & 27.8. & 105.3, 4. last it must, & continue z Apoc. 2.10, 26. so long as this life lasteth. Still a Prov. 2.3, 4. Rom 12.2. searching we must be into it, that we may b 2 Pet. 3.18. grow better acquainted with it: and still c Apoc. 3.2. strengthening our assurance, that we may take d Apoc. 3.10, 11, 12. 2 Thess. 2.15. faster hold of it: and still striving to e Phil. 1.9, 10, 11. 2 Pet. 3.18. grow in grace, that we may f 2 Pet. 1.11. get further possession of it: And a principal part must it be of our daily Prayer, that g Matth. 6.10. This Kingdom may come; that not only it may h Luk. 17.21. in nos veniat, Ambr. Dion. de Sacr. l. 5. c. 4. Et in nobis maneat, Tertul. ad Marc. l. 4. come into us to take possession of us, but that i Matth. 25.34. Ne forte veniat, & nobis non veniat. Multis enim non est obventurum, quod est tamen venturum, Aug. hom. 42. we may come at length also to a full fruition of it, k 1 Pet. 1.9. attaining to the l Rom. 8.22. end of our faith, and hope, and sanctification, the eternal m 2 Thess. 2.13. salvation of our souls and n Rom. 8.23, 24. Phil. 3 21. bodies. This is the course that in this discourse you are encited unto; which I doubt not but that you have also made both an happy entrance into, yea and good progress in already: yet if any spur may be found therein, that may help to prick you on (or any of you, or any other that have more need than you) to a more eager o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3.13, 14. pursuing, putting on, and pressing hard (with the Apostle) to the marke-ward, for the prize of the high calling of God in Christ jesus; or if any rub may thereby be removed, that either hath been, or hereafter may be cast into your way, either by the World, or p joh. 12.31. & 16.11. the Prince of it, or any homebred confederate of his, whereby you might be (as the people were by q 2 Sam. 20.12. Amasa's corpse) either stayed, or turned aside, or disheartened, or slacked in this your religious course; a plentiful recompense I shall esteem it of my pains therein taken, and I beseech God to that purpose to give his blessing thereupon. I have unto the Sermon annexed a short catechetical Sum, which may help, though not yourselves, being now past such helps, yet your younger ones, that are r 1 Cor. 3.1, 2. Hebr. 5.12, 13. not past the breast yet, (for which sort in mine own Family at first I contrived it;) in the enquiry after, and discovery of the way to this Kingdom: wherein from the grounds of sacred Scripture is briefly declared, how at first we were s Constituti. possessed of it, how we came to be t Destituti. deprived of it, and by what means we may be u Restitui. restored again to it: As also it may help to fit and prepare them for the participation of the Sacrament of the Lords Supper. Commending both to God's Blessing, and myself to your Prayers, I take leave, and rest Yours in the Lord Jesus, THOMAS GATAKER. THE CHRISTIAN MAN'S CARE. MATTH. 6.33. Seek first the Kingdom of God, and his Righteousness, and all these things shall be added unto you. IT is the wont manner of Physicians, a Erumpens sanguis vena secta sistitur. Fernel. method. med. l. 2. c. 6. when blood issueth out immoderately one way, to open a vein elsewhere, and so * Dum revulsionis vi revocatur. Ibid. by revulsion, as they term it, to stay it, by diverting the course and current of it another way: Occasion. The like course doth our Saviour Christ take in this place. For observing b Vers. 31, 32. the minds and hearts, the thoughts and cares of most men, to be wholly addicted unto, and carried after the things of this world, he endevoureth in this place to withdraw them therefrom, and so to cure them of this running disease, by diverting and turning the tide and stream of them another way. Drift. And as the Apostle would have us turn all our worldly grief into c 2 Cor. 7.10. godly grief, into sorrow for our sins; and our Saviour elsewhere, all our worldly fear into godly fear, into d Matth. 10.28. Timorem timore pellit, ut clavum clavo. fear of offending and displeasing God Almighty; so here he willeth us to turn all our worldly care into godly care, our care for this life, Sum. and the things of this life, into care for the things of another, of a better life. Branch 1 Seek first the Kingdom of God, and his Righteousness. Now because many e Luc. 12.29. doubts and distrustful thoughts might hereupon arise in weak or worldly men's minds, how they should be provided for, and furnished with meat, drink, and apparel, and other necessaries of this life; that they may beg or starve, if they look not after the world: Our Saviour for the further strengthening of their faith herein, and better encouragement hereunto, assureth them that upon their due and diligent pursuit of the one, God himself will be mindful of them, to supply them with the other; these things that they now thirst after, and take so much thought for, shall upon their so doing, without their further care be cast in upon them, and f Non ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dabuntur; sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, addentur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, velut additamentum: Metaphora ab eis qui poma, pyra, etc. emunt. Piscat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Matth. 22. Non ait, dabuntur, sed, adjicientur. Aliud est enim quod principaliter datur, aliud quod superadditur. Greg. Moral. l. 15. c. 20. added as an overplus or an advantage thereunto. Branch 2 And all these things shall be added unto you. Division. So that the words, you see, divide themselves into two General Parts; Part 2 An Exhortation, Part 1 And a Motive to induce thereunto. Part 2 But for further light and help we may subdivide them into these Members 4 four Particulars; Member 1 1. An Act, what we must do, Seek: Member 2 2. The Object of this Act, what it is that we must seek, God's Kingdom and his righteousness: Member 3 3. The Order and Manner, how and when these things must be sought, in the First place: Member 4 4. The Benefit that thereby will accrue unto us, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chry. in Mat. hom. 22. And all these things shall be added unto you. To begin with the First, Seek. Spiritual things must be sought. g Coloss. 3.1. Seek the things that be above, saith the Apostle Paul. And, h Rom. 2.7. To Member 1 those that by continuance in well doing seek glory, and honour, and immortality, Act. saith the same Apostle. And, i Matth. 13.45. The Kingdom of Heaven is like Observat. 1 a Merchant that seeketh precious Pearls, saith our Saviour. Sought thus they must be in two respects, k Ratione d●fficultatis. In regard of the Difficulty, And l Ratione dignitatis. in regard of the Dignity of them. First in regard of the Difficulty of obtaining them: m Prius est quarere quam acquirere. because Without Respect 1 seeking they will not be had. Reason 1 1. Things must be sought, that cannot easily be compassed; such n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Cratyl. & Hyppia maj. & de repub. l. 4. Plut. de Paedag. difficilia qua praeclara. Sine studio et ardore quodam mentis in vita nihil quicquam fit egregium. Cic. de orat. lib. 1. all things of worth and weight are ordinarily, and such also these are. They are compared to a Kingdom both here, and oft o Matth. 3.2. & 5.3. jam. 2.5. 2. Pet. 1.11. Apoc. 1.9. elsewhere: And a Kingdom, we know, is not easily conquered: a Crown is not ordinarily compassed with ease. It is not won commonly without battle; nor bought but with blood. They are compared to p Matth. 13.44. treasure, and matter of q 1 Tim. 6.6. gain. And worldly Wealth, we well know, (and the heavenly much more) will not be gotten but with labour and travel. Reason 2 2. Things must be sought that are not natural, that come not by kind. So * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Ethic. Nicom. l. 2. c. 3. Arts and Sciences, (because r Nemo nascitur artifex. Nemo nascitur sapiens. Sen. de Ira, lib. 2. cap. 10. no man is borne an Artist) must by study and industry be attained. And much more than this s Ars artium regimen animarum. Gerson. de Recid. pecc. Ars est bonum fieri. Ad hoc, sed non cum hoc nascimur. Sen. epist. 9 Art of Arts; this t Ars regnandi. Art of reigning; this u Ars benè beateque vivendi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict. Arian. l 3. c. 26. Ars vitae. cic. Tuscul. l. 2. Ars vitae rectè agendae. Sen. epist. 94. Ars benèvivendi. Idem ep. 90. Virtus ars est benè vivendi. Aug. de civet. l. 4. c. 21. Art of happiness. Rowse. Art of living well and happily, yea of living everlastingly, x Non dat natura virtutem. Non contingit virtus animo nisi instituto & edocto, & ad summum assidua exercitatione perducto. Sen. epist 9 will not without much study and industry be learned: especially lighting upon such blocks, as we all are naturally, being borne y job 11.12. Psal. 73.22. Prov. 30.2. jer. 10.14. stark idiots, and of ourselves wholly z 1 Cor. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. uncapable of aught in it. 3. Things must be sought, that are not every where to be had, as foreign commodities that must be fare fetched. But such is a 2 Pet 3.13. Mat. 13.45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. homil. 38. praeclara rara. the Righteousness spoken of in this place. It is a simple that every soil will not bear: a rare drug that every country or climate will not afford b Eccles. 7.29. It grew once in Paradise. But upon the fall of our first Parents, c— Terras Astraea reliquit. Ovid Met. lib. 1. Neglecta terras fugit Astraea. Memor. Octau. 2. 1.— ad superos Astraea recessit. juven. sat. 6. Terra cessit, incoelumque ●igravit. Lact. instit l 5. c. 5. it left this world; and it is d job 28.13, 14. not now to be found here on earth, in the land of the living. It must be fetched again, as ( e Hesiod. Oper. l. 1. they say) fire was by Prometheus from heaven. f jam. 1.17. Every good giving, and every perfect gift, saith S. james, cometh * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Act. 14.17. vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 21.25. i. à ●eo. Drus. in prov. & quaest. l. 2. c. 61. from above. Reason 4 4. Things lost must be sought ere they can be again found. So our Saviour saith, g Luk 19.10. he came to seek what was lost. And h Luk. 15.8, 9 the Widow in the Parable, by seeking found her lost i Drachma eni● valebat 7. denarios cum dimidio. Breerwood de num. jud. cap. 1. testor. Such are these, we had them once, but we have now lost them. Our first Parents were k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. in ostro nati: uti Claudian. nup. Honor. & Mar. borne, as I may so say, with this l Genes. 1.26, 27. Eccles. 7.29. royal robe; they were created with this m Psal. 8.5. imperial Crown. But the Devil stripped them of it; n Porrexit pomum, & surripuit Paradisum. Bernard. de Grad. humil. 4. he cheated and coosened them of this Crown, as we use to do Children, with o Gen. 3.5, 6. the Apple, or p Ficum vult Moses Bar-Ceph. & Theod. in Gen. quaest. 28. Malogranatum Machmed. in Alcoran. Malum Medicu● alii, alii Perficum, quod Peche Gall Aliipomum Paradisi, prout fructum quendam Sylli indigitant. Sed & Malum ex Hebraeis quidam ex Cant. 2.3. vide Perer ad Genes. what ever fruit it were, that he tendered unto Eve. So they lost it: and their posterity must recover it, ere they can enjoy it; they must win this Crown again, before they may wear it. Respect. 2 Thus you see then that these things must be sought in regard of the hardness and difficulty, because otherwise they cannot be had. Now they must again be sought in regard of the dignity of them. Which worth and dignity of them appeareth in the next Point. Uses 2 But before we pass to that, the Use of this in a word. Use 1 And the First use hereof may be for Confutation, Confutation. to control the vain conceits of those that think that these things will come without seeking; q Credunt dormientibus sibi haec confecturam Deum. Ter. Adelph. 4. 5. Non curant quaerere, quae tamen desiderant invenire: cuoiunt consequi, non & sequi. Bern. in Cant. 2. that hope to have them though they never once look after them, or the means whereby they may be attained; that make account that heaven and happiness will drop into their mouths, if they do but gape when they lie a dying, and say, Lord have mercy upon me, or, Lord help me to Heaven. It were to little purpose for our Saviour to incite us here to seek thus after them, if without such seeking they might be had. No, r Prov. 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menan●, If thou seek for it, saith Solomon, as for silver, and search for it, as for treasure, etc. And God, saith our Saviour, will have us s Matth. 7.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sopho●l. Plut de fortune. ask that we may have, and seek that we may find, and knock that it may be opened unto us. And as he addeth there, that t Matth. 7.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem. Nil tam d●fficile, quin quaerendo investigari posset. Ter. Heaut. 4. 2. He that seeketh findeth: so u Illud desperandum est, posse nobis casu bonum tantum in fluere. Sen. epist. 50. certain it is, that he that seeketh not, is never like to find aught. Use 2 Another Use hereof may be for Conviction, Conviction. to convince many x Nemo in sapientiam incidit. Nulli sapere casu obligit. Sen. epist. 76. Et cui credere contigit? Bern. de Consid. lib. 3. not to have what they profess and pretend to have. For how many pretend title to, and claim interest in this Kingdom, that never took pains or labour about the compassing of it? How many profess themselves to be possessed of the Righteousness here spoken of, that never traveled or laboured in the searching out of it, or in the seeking after it? He would be deemed a most vain man, that would boast and bear men in hand that a Quomodo Caius Caesar Gallis Graecisque aliquot unà condemnatis, Gallograeciam se subegisse gloriabatur, cum pedem Italia non extulisset. Et Oceanum ipsum devicisse, cum legionibus signo dato imperasset, ut conchas per otium in litore legerent. Sueton. Caio. cap. 29. & 46. Et Domitianus qui falsum à Germania triumphum egit, emptis per commercia, quorum habitus & crines in captivorum speciem formarentur. Tacit. Agric. At si quis de certaminibus gloriosè peractis gloriaretur, qui nec oleum quidem quo ungi solebant athletae, oculis unquam usurpasset, ut Theocrit. idyl. 4. he had been at the East-Indies, conquered a great part of the Country, and brought away much treasure and rich commodities from thence, who yet had never crossed the seas, or set foot once on shipboard, or come near the sea side. And no less vain are they, that would have men believe them, that they have made conquest of the Spiritual Canaan, and possessed themselves of much of the wealth and treasure of it; when as they never yet stirred once out of the mystical Egypt, never so much as enquired the way to it, much less ever traveled toward it. He would be deemed most ridiculous, that would profess b Ac sierud tum se quis jactaret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui nec A●sopum unquam d●dicisset: ut Aristoph. avib. to have rare skill in the Mathematics, or some other abstruse Science, when he had never spent day or hour in the study thereof. And no less ridiculous are they that will seem to have gotten much skill in this spiritual c Arte regnandi, sive imperandi, ut Liv. hist. 22. vel arte imperatoria, ut Cic. de Orat. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz Apolog. Kingcraft, (if I may so term it) and yet never beat their heads, or busied their brains about it; never studied d Evangelium Regni. Matth. 4.13. & 24.14. the Gospel of this Kingdom, the only Book out of which it may be learned. Yea in this regard is this Spiritual Treasure rather like learning than wealth; in that e Pecunia ven●et ultrò, honour afferetur, gratia ac dignitas fortasse ingerentur: virtus in te non incidet, ne levi quidem opera, aut parvo labore cognoscitur. Sen. epist. 76. worldly wealth and Honours may be had without labour or study by the donation of others, or by succession and descent; this, * Philosophia non est res beneficiaria: non obvenit. Sen. epist. 90. not so; each one must seek it for himself, and must seek and labour in it himself, or else the seeking of others, and their endeavour for him, will stand him in little stead. It is a pithy speech, indeed, that Bernard hath, and in his sense not unsound. Speaking of those words of the Prophet, † Lament. 3.25. The Lord is good to him that trusteth on him, and to the soul that seeketh him; f Si tam bonus quaerenti, quid invenienti? (Quomodo idem in Cant. Si tam bonus sequentibus, quid consequentibus?) Sed in hoc mirum est, quòd nemo te quarere valet nisi qui prius invenerit. Vis quaeri ut inveneriaris: vis inveniri ut amplius quararis. Bern. de dilig. Deo, cap. 3. If God be so good, saith he, to him that seeketh him, what will he be to him when he findeth him? But a strange matter it is; That no man can seek God before he have found him; nor can a man lin seeking of him, when he hath once found him. God will be sought, that he may be found of us; and he will be found, that he may further be sought of us. Men cannot seek him, saith he, until they have found him: and certain it is that they have not yet found him, that never sought him, or that do not still constantly and g Psal. 105.4. continually seek him. Yet for the better explaining of Bernard's meaning in the words before recited, and the assoiling of some scruple that thence might arise, as also for the reconciling of some h Luke 11.10. & 13.24. speeches of our Saviour, that may seem the one to cross the other: we must understand, that i Esai. 65.1. there is never any seeking on our part, before some proffer on God's part: for k Potes quaeri & inveniri: praeven●ri non potes. Bern de dilig. Deo, c. 3. Ad bonum assurgere perfecté non possumus, nisi nos spiritus & praeveniendo exo●tet, & subsequendo confortet. Greg. in Ezech. 10. Nolentem praevenitut velit: volentem subsequitur, ne frustra velit. Aug. Enchir. cap 32. man can by no means prevent God's work. Now to pass by those l Rom. 1.20. & 2.15. common lights and helps of nature by God generally afforded unto all, of which the Apostle Paul to m Act. 17.27. the Athenians, and n Act. 14.17. the Lycaonians in the Acts; because o 1 Cor. 1.21. & 2.7, 8, 9 they never prove effectual in this kind to any purpose ordinarily in any: and to confine ourselves to those aids that he offereth and affordeth usually in his Church; which alone in ordinary course are effectual to this end: There is as a twofold vocation; so a twofold disquisition: As p Vocatio duplex; externa, interna: sive generalis & specialis: vel communis & peculiaris: Vide Aug. de Corrept. & Grat. c. 7. Drus. Miscell. lib. 2. cap. 2. & Calv. Institut. l. 3. c. 24. §. 7. a twofold vocation on God's part: an external vocation, in the offer of the means, which doth not always take effect; of which our Saviour, q Matth. 20.16. & 22.14. Many are called, but few chosen: and r Quae & vocatio secundum propositum: Rom. 8.28. 2 Tim. 1.9. an internal vocation, in the blessing accompanying those means, which cannot be without effect; of which the Apostle, s Rom. 8.30. Those that he calleth, he justifieth; and those that he justifieth, he glorifieth. So there is t Disquisitio duplex. a twofold disquisition or seeking on our part; an outward seeking (if I may so term it) in the use of the means, the study of them, and pains taking about them, which yet is not always effectual: For, u Hosh. 5.6. They shall go to seek the Lord with their sacrifices; but they shall not find him, saith the Prophet: And * Luk. 13.24. Many shall seek to enter, but shall not be able, saith our Saviour. The other inward, x jer. 29.13, 14. when those means by the gracious assistance of God's Spirit, have wrought thoroughly upon the heart: of which the Psalmist, y Psal. 119. ●. Blessed are they, that seek him with their whole heart: and God by the Prophet, z jer. 24.7. & 30.21. & 31.18, 19 1 joh. 5.20. They shall seek me, and find me, because they shall seek me with all their heart. And this is that seeking that Bernard speaketh of; which is ever effectual; and of which our Saviour therefore, a Matth. 7.7, 8. Luke 11.9, 10. Whosoever seeketh findeth. For none so seek but such as by effectual vocation are found of God before: none so seek, but such as by effectual conversion (the inseparable effect and fruit of such vocation) have b jer. 24.7 & 31.18. returned unto God, and so found him in part already. But as none are called ordinarily in the latter sort, but those that are called first in the former: so none seek ordinarily in this latter sort, but those that have diligently c Pro. 2.3, 4, 5. & 4.19.10, 20. & 8.33, 34 john 5.39. Luke 10.39, 34. Act. 8, 27.28. & 16.13, 14. & 17.11, 12. sought first in the former: which seeking our Saviour therefore inciteth hereunto, and by which we may hope to attain to the latter, if we continue constant therein, through God's blessing thereupon. But without it there is no hope ever to attain to it, or to find that, that in some sort may be d john 7.34. Rom. 9.31, 32. sought and not found, but e Psal. 119.155. cannot be found unless it be sought; and when it is once found, is so fare from causing men to give over their seeking, that it maketh them, f Sirac. 24.23, 24. incited by that sweetness that they find in it in part found, g Esai. 26.9. Psal. 119.10, 45. seek more diligently now than ever before. Question. Without seeking then, these things are not to be expected. But are they worth the seeking? may some man say. Propter saporis dulcedinem, qui gustatus magis excitat appetitum, Bern. de Temp. Manducant & bibunt, quia inveniunt; & quia esuriunt & sitiunt, adhuc quaerunt. Name & inveniendus quaeritur, & quaerendus indenitur, qui & quaeritur ut inveniatur dulcius, & invenitur, ut quaeratur avidiut, Aug. de Trinit. l. 15. c. 2. Sic ergò queramus tanquam inventuri, & sic inveniamus tanquam quaesituti: quia Sirac. 18.6. ibid. l. 9 c. 1. Videantur & Ambros. epist. 11. Gregor. in Evang. hom. 36. Bern de Dilig. Deo, c. 1. & epist. 2. & 341. & de Divers. 38. There are indeed some h Nugae d●fficiles. Turpe est difficiles habere nugas: Et stultus labor est ineptiarum, Martial l. 2. epist. 86. tristes ineptiae, ca●●ans. imo ridiculae, Sen. epist. c 13. Sophismata, quae nec ignoranti nocent, nec scientem juvant, Idem epist. 45. toilsome toys, hard to come by, but of no use or worth when a man hath them: like an Olive, or a Datestone, hard to crack the one, and to cleave the other, but nothing or nothing worth aught, when it is cracked or cloven, within either: And the very i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scopas Thessaly. Plu. de Avarit. wealth, yea and the k Latrunculis judimus. In supervacuis subtil●tas teritur, Sen. epist. 106. learning too of many consisteth much in such. Answer. But these are not so: The things here propounded as they are l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hard and difficult, so they are singularly m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. excellent. And therefore Respect 2 as they must be sought ere they can be had in regard of their difficulty; so they may well be sought that they may be had, in regard of the dignity, the worth, the excellency of them; yea in regard of the use too, and the necessity of them. Member 2 For first, here is a Crown, a Kingdom, the highest pitch of ambitious men's aims. Object. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eteocles apud Every. Phoenis. apud Plut. de Aud. Poet. & sanit. tuend. Nam si violandum est jus, regnandi gratia violandum est: aliis rebus pietatem colas, Cic. Offic. lib. 3. If for any thing a man should break his faith, it should Branch 1 be for a Crown, for a Kingdom; saith one. And the Devil hoped, if by any means, by the proffer of o Matth. 4.8. a Kingdom, to draw our Saviour to his impious and devilish desires. If such reckoning then be made of p 1 Cor. 9.25. a corruptible Crown, of q Psal. 68.33. an earthly Kingdom, r Dan. 5.21. the Kingdom of men; that which when it hath been long a getting, may be lost and gone again the very next * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Hecub. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Senec. epist. 91. day, yea may be overturned in an s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Demetrius Phalar. apud Plut. ad Apollon. Longam moram dedit malia properantibus, qui diem dixit; hora momentumque temporis evertendis imperiis suffecere, Sen. epist. 91. Simul parta ac sperata decora unius horae fortuna evertere potest, ●iv. hist. l. 30. Vincendo didici magna momento obrui, Sen. Troad. 2.2. hour: what account should be made of an t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 9.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam. 1.12. incorruptible Crown, of a Crown that cannot be lost, of an heavenly Kingdom, the Kingdom of God; of u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 12.28. a Kingdom, saith the Apostle, that cannot be shaken, of x Psal. 45.6. a Throne that standeth firm and for ever? Branch 2 Secondly, here is Righteousness, a Ephes. 4.24. a principal part of God's Image, b Gen. 1.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. in Matth. 19 Haec antecedit animalia; Deos sequitur, Senec. epist. 76. wherein Man at first was made: that whereby man excelleth the beasts; and that maketh him c 1 john 3.7. 1 Pet. 1.15.16. like God; yea without which man is not only no better, but fare worse than a beast; and whereby men do as fare excel men, as men themselves do beasts. For d Ipsis bestiis bestialior est homo ratione vigens, & ratione non vivens, Bernard. in Cantic. 35. a man endued with reason, without this righteousness, that is, without religion, is (not only as bad as, but) far worse than any beast. And e Ratione homines jumentis, religione homines hominibus antistant. Vltra homines provebit● probitas sola, infra hominem detrudit improbitas, Boet. Consol. lib. 4. Pros. 3. Religion maketh some men excel other some that want it, as much as reason maketh them excel brute beasts. It was the saying of an Heathen Man, that f Nihil est virtute formosius, nihil pulchrius, nihil amabilius, Cicer. de Nat. Deor. lib. 1. & 2. & de Amic. Quae si oculis cerneretur, mirabiles sui amores excitaret, Idem Offic. lib. 1. Omnes mortales in admirationem sui raperet. Senec. epist. 89. Nemo non amore ejus arderet, si videre illam con●ngeret, ibid. 115. Moral virtue was so beautiful, that if it could be seen with bodily eyes, it would make men to be wondrously enamoured with it. And yet was that, saith Lactantius, but a bare g Vmbra quaedam & imago justitiae, Lactant. Institut. l. 5. c. 17. & l. 6. c. 6. & Faber. in Rom. cap. 2. shadow of the Righteousness here spoken of. But h Si rem ipsam praeclarissimam omnium penitus videremus, quonam gaudio compleremur, quum tantopere ejus adumbrata opinione laetemur? Cic. de Fin lib. 5. if the shadow be so excellent, what is the substance? if the Picture be so beautiful, what is the Person itself, which the Picture cometh so fare short of? i Tanti Vitrum, quanti margaritum. Tertul. ad Martyr. Tanti vitreum, quanti verum margaritum? Hieron. ad Demetr. ad Salvin. & alibi. If they made such account of their glassy bugle, saith Jerome after Tertullian, how ought this rich and precious Pearl of ours to be esteemed of? This to that is as k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer. Iliad. ζ. Vilius argentum est auro, virtutibus aurum, Horat. lib. 1. Epist. 1. Gold to Brass, saith Bernard; and a little of l Melius est pallens aurum quam fulgens aurichalcum. Bernard. in Cantic. 61. the palest and coursest Gold is fare better than much of the finest and brightest Brass. But let us consider them a little severally. Branch 1 In the first place then, here is Observat. 2 A Kingdom propounded to all Christ's followers and favourites. Seek God's Kingdom, saith our Saviour. Points 3 Concerning which, it shall not be amiss to inquire; 1. What Kingdom this is; 2. Wherein it consisteth; 3. Why it is so termed. Point 1 The Kingdom then here spoken of, is not so much the Kingdom of God over us, as the Kingdom of God in us: not the Kingdom whereby m Psalm. 103.19. Luk. 19.27. he reigneth over us; (and yet it is no small privilege and preeminence to be subject and n Psal. 18 & 36. Title. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man. Palaeol. precept. 7. Rom. 1.1. Phil. 1.1. Meritò Paulus hoc titulo gloriatur, 2 Cor. 11.22. O praeclarum ministerium, quo non principatu gloriosius? Bern. de Consid. l. 2. servant to so puissant a Sovereign; if they were counted o 1 King. 10.8. happy that were in salomon's service, then are they much more p Psalm. 84.4, 13. blessed that dwell in God's house and court, that have dependence upon him:) but the Kingdom whereby he reigneth in us, and wherein we reign with him: q Luke 12.32. It is your Father's will, saith our Saviour, to give you a Kingdom. And, r Apoc. 1.6. & 20.6. He hath made us Kings and Priests, and we shall reign with him “ Apoc. 22.5. for ever. And, s Apoc. 3.21. To him that overcommeth I will give to sit on my Throne, as I overcame, and sit on my Father's Throne. Point 2 Now of this Kingdom there are two degrees. Degrees 2 There is first * Regnum gratiae. a Kingdom of Grace; wherein † Rom. 5.21. we reign here in grace by Christ, whereby we have power here; Degree 1 1. To quell, conquer, and overcome t Humilis res est stultitia, abjecta, sordida, servilis, multis affectibus & saevissimis subjecta. Hos tam graves Dominos, interdum alternis imperantes, interdum pariter, dimittit à te sapientia, quae sola libertas est, Sen. ep. 37. Quem vicerim quaeris? non Persas, non extrema Medorum, etc. sed avaritlam, sed ambitionem, sed metum mortis, qui victores gentium vicit, Idem epist. 72. Nulla major est victoria, quam vitia domuisse. Innumerabiles sunt qui urbes, qui populos habuere in potestate; paucissimi, quise. Quaest. Nat. l. 3. our natural corruptions, Branch 1 our lusts and concupiscences within us, our outrageous passions, our unruly and inordinate affections, u 2 Pet. 2.12. jude 16. Non eunt, sed feruntur, Sen. ep. 23. Turpe est autem non ire, sed ferri, Idem ep. 37. wherewith worldly men are led captive, enslaved and enthralled, and which x Rom. 6.17. 1 Cor. 12.2. Tit. 3.3. before our conversion bare sway, and ruled in and over us also. y Sibi imperare maximum est imperium, Sen. ep. 113. Si vis tibi omnia subjicere, te subjicerationi. Multos reges, si ratio te rexerit, Idem ep. 37. It is a point of the highest command, saith the Heathen man, for a man to have command of himself. z Regem non fa junt opes, Non vestis Tyriae colour, Non frontis nota regiae, Non auro nitidae trabes. Rex est, qui posuit metus, Et dirimala pectoris: Qui tuto positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui cupit nihil. Sen. Thyestes. 2.2. Latius regnes avidum domando Spiritum, quàm si Lybiam remotis Gadibus jungas, & uterque Poenus Serviat uni, Horat. Carm. 2.2. Rectius enim is appellabitur Rex quam Tarqvinius, qui nec se nec suos regere potuit. Cic. de Finib. l. 3.— tum omnia jura tenebis, Cum poteris Rex esse tui, Claud. de 4. Coss. Hon. He is a King that dreads nought; he is a King that covets and desires nothing. And, a Immane regnum est posse sine regno pati. Senec. Thyestes. 3.1. It is a wondrous great Kingdom for a man to be able to contemn a Crown, to set light by a Kingdom, as b Hebr. 11.24, 25, 26. Moses did, that preferred afflictions with God's people before it: to tread, not the Earth only, but the very c Apoc. 12.1. Moon too, and all sublunary things, as d Philip. 3.8. dross and Trash under his feet. Branch 2 2. To prevail against, and triumph over all the enemies and adversaries of our salvation without us, and all such outward evils as they are able to raise up against us. To which purpose it is that the Apostle having spoken before of persecutions, the sword, famine, and nakedness; e Rom. 8.35, 36, 37. In all these things, saith he, f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sicut Sophocl. Elect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we are more than Conquerors, (What is that? even Triumphers.) through him that hath loved us. For, g 2 Cor. 2.14. God maketh us always to h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophyl. triumphant, i. triumphare facit, Primas. triumph through Christ. i Crux Christo currus fuit triumphalis. Thom. Cartw. Harmon. Evan. in Luc. 13.32. & joan. 12 32. Sic & col. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignat. ep. 5. Cum ultima hoste morte praeliatus, per trophaeum crucis triumphavit, Tertull. ad. Marc. l. 4. The very Cross of Christ, saith one, was Christ's Chariot of Triumph. And the very same is the Cross even to this day to all Christians; it is their Chariot, their Chair of estate. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignat. ep. 4. Duris ut ilex tonsa bipennibus, Per damna, per caedes, ab ipso Sumit opes animumque ferro. Non hydra secto corpore firmior vinci dolentem crevit in Herculem. Merses profundo: pulchrior evenit. Luctere: magna proruet integrum Cum laude victorem, Horat. Carm. 44. He is a valiant Champion indeed, saith Ignatius, who though he be beaten, and receive many blows, yet will not give over till he have vanquished his adversary. l Apoc. 12.11. They overcame him, saith the Holy Ghost, m Apoc. 13.7. that warred upon them, and overcame them, by the blood of the Lamb, and by the word of the Testimony, and by not thinking much to lay down their lives unto death; by setting light (as n Act. 20.24. the Apostle of himself) by their lives. The Spirit of God may seem to contradict himself when he saith in the one place, o Apoc. 13.7. He made war upon the Saints and overcame them; and in the other again, p Apoc. 12.11. They conquered and overcame him. But the one is spoken q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. according to humane conceit, the other r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. according to the truth of the thing. And certain it is, that as God's s Tunc enim non ex malo uno, sed ex omnibus simul & semel liberantur, Aug. in Psal. 34.17, 19 Ita liberantur, ut liberari amplius opus non habeant, Bern. in Psalm. 91.15, 16. Children are never better delivered out of their troubles, than when they seem not to be delivered at all, when they are delivered out of them by death: So * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oecum. in 2 Cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Rom. hom. 15. they never more prevail against, and triumph over their adversaries, than when those their adversaries outwardly seem most to prevail against, and to triumph over them. Degree 2 But because this their t Psal. 45.13. Majesty is most inward, and u 1 john 3.2. the world cannot so well see it: there is secondly therefore x Regnum gloriae. a Kingdom of Glory, whereby those that y Rom. 5.21. reign now in Grace by Christ, shall one day * Rom. 5.17. reign in Glory with Christ. For, z Coloss. 3.3, 4. our life is now hidden with Christ in God; saith the Apostle: But when Christ, who is our Life shall appear, then shall we also appear in glory with him. And, a 1 john 3.2. We shall at his appearing become like unto him, because we shall see him as he is. As b Ephes. 2.6. We are now glorified in him, so c 2 Thess. 1.10. he shall then be glorified in us; what time we shall hear from him that blessed and joyful sound, d Matth. 25.34. Come and receive the Kingdom prepared for you from the beginning of the world. Point 3 Now further this Kingdom is called the Kingdom of God; Reasons 4 Reason 1 1. Because e Matth. 20.23. he hath prepared it; Reason 2 2. Because f Luk. 12.32. he conferreth and bestoweth it; Reason 3 3. Because g Apoc. 4.10. of and under him we hold it; Reason 4 4. Because h Apoc. 20.6. with him we reign in it; for from him we receive it, and together with him we reign in it. Use 4 Is it a Crown and a Kingdom then, and such a Crown and a Kingdom, that our Saviour here maketh offer of? Use 1 This serveth first, as to discover, so to check and control the base-mindedness of most men in the World: Who, Reprehension. as i Num. 11.5, 6. the Israelites preferred the k In cepe & allium impensa 1600. talenta in pyramidum una extruenda, refert Herodot. l. 2. Leeks and Onions of Egypt, before l Psal. 78.25. the bread of Angels, m john 6.31. the food that came down from heaven; so prefer paltry Pebbles before these precious n Matth. 7.6. & 13 45. Pearls; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habac. 2 6 thick-clay, as the Prophet speaketh, before this o Apoc. 3.18. pure Gold; the world's counterfeit coin, before this p Luke 16.11. true treasure; the base and slavish service of sin and Satan, before the Crown and the Kingdom that our Saviour here maketh offer of: that choose rather, with q Gen. 49.14, 15. Issakar, (dull asses indeed) to couch themselves quietly between two packs, and bow their shoulders down to bear any such (even unsufferable and unsupportable) burdens as r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrysost. in Matth. 38.1. Legatur Pers. Sat. 5. & ad eundem Epictetum ex Arian. d●ssert. l. 3. c. 26. apud Casaub. qui eos multa facere contendunt qui cupiditatibus suis serviunt, quae si servus domini jussu faceret, de dura servitute sua multum quiritaret. the World is wont to impose on those that are slaves and drudges to it; than to rouse up their spirits, that lie grovelling on the ground, seek to shake off the yoke, and free themselves from this thraldom, and strive to get command of him, that now keepeth them as captives: that s Malunt servire Diabolo, quam regnare cum Christo: Cui servire regnare est, Bern. de Temp. 110. & de bon. deser. are content to serve the Devil rather, and their, nay his, brutish lusts, ( * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem. Strom. l. 2. Nulla voluntariâ turpior est servitus, Sen. epist. 47. the badst and basest service that can be,) than to reign with Christ, or to serve him in a free and honourable service, whose t Rom. 6.21. Fallitur egregio quisquis sub principe credit Servitium: nusquam libertas gratior extat, Claudian. de Stilic. Philosophiae servias oportet, ut tibi contingat vera libertas. Qui se illi subjecit & tradidit, statim circumagitur. Hoc enim ipsum Philosophiae servire, libertas est, Senec. epist. 8. service is true freedom, and u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Nazianzen. de Pace 2. to serve him is to reign with him, who maketh all his servants Captains, Commanders and x Verius quam Assur, Esai 10.8. Kings. Use 2 Again, it serveth to discover and convince many, not to be that indeed, which they profess themselves to be, Conviction. not to be Christians indeed and truth, though they bear the name and title of such. For Christianity is a Kingdom. It not freeth men only from the thraldom of Sin and Satan; ( a john 8.31, 32, 36. Arbitrium voluntatis tunc est verè liberum, cum vitiis peccatisque non servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola libertas est: Senec. epist. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nisi sapiens nemo liber: Zeno apud Laert. Cic. Parad. 5. Non natura servum facit, sed insipientia: nec manumissto liberum, sed disciplina, Ambros. epist. 7. Solus sapiens liber est, Ibidem. they are free indeed that Christ maketh free;) but it maketh them Kings also to rule and sway over such as b Ephesians 2.2.3. before they were enthralled and enslaved unto. Whereas many millions of those that profess themselves to be Christians, remain still Satan's vassals, c Alius libidini servit, alius avaritiae, alius ambitioni, omnes timori. D●bo consularem aniculae servientem: dabo ancillulae divitem, Sen. epist. 47. Si metuis, si parva cupis, si duceris ira, Servitii patiere j●gum; tolerabis iniquas Interius leges, Claud. 4. Coss. Hom. Liber est qui servitutem effugit sui, haec est assidua servitus, & ineluctab●lis, & per diem ac noctem aequaliter premens, sine intervallo, sine comm●atu. Sibi servire gravissima servitus est, Sen. Nat. q. l. 3. Extrema est servitus, cum animae vitiis deditae, rationis propriae possessione ceciderint, Boet. Cons. slaves some to their filthy lusts, some to their muck and their money, some to their pride and ambition, some to their furious affection, some to one corruption, and some to another. Yea as one saith of Rome when she was in her Pride, that d Victrix gentium, captiva vitiorum. Aug. de Civ l. 15 c. 4. she conquered other Countries abroad, but was vanquished with her own Vices at home: and another of the Persian Kings, that e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ad praefect. indoct. 1 Esd. 4.26, 29, 30, 31. Emunt sibi dominas, Ambr. epist. 7. captivarum suarum captivi. Ibid. they commanded the whole World, but their Wives or Concubines commanded them. And Cato of the Romans; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cato Censor. Plut. Apophth. All men, saith he, but we, rule their wives; We rule all men; and our wives rule us. And the Orator of Verres, that † Jurae omnia Populi Romani nutu atque arbitrio Chelidonis meritriculae gubernari, Cic. Verrin. 5. he governed the Province, and a base strumpet him. And Themistocles of himself, and the Athenians, That “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. in Apophth. the Athenians ruled all Greece, he the Athenians, his Mother him, and his Son his Mother: So many in this kind, they are f 2 Pet. 2.19. Masters of others, and yet servants themselves; command some, but are again commanded by others; g Bonus etiamsi serviat, liber est: Malus, etiamsi regnet, servus est: nec unius hominis, sed quod gravius est, tot dominorum, quot vitiorum, Aug. de Civit. Dei, l. 4. c. 3. Est sapienti & servire libertas: Stulto & imperare servitus est: Et quod pejus est, cum paucioribus praesit, pluribus dominis & gravioribus servit. Servit enim propriis passionibus, servit cupiditatibus suis, quarum dominatum nec nocte potest fugere nec die, Ambr. ep. 7. Vidit eos qui judiciorum Dominos se dici volebant, harum cupiditatum esse servos. Cic. Verr. 3. Quos vides sedere celso Solii culmine Reges, etc. Detrahat siquis superbis Vana tegmina cultus, jam videbit intus arctas Dominos ferre catenas, Multos ferre tyrannos, Boet. Consol. l. 4. metr. 2. Refraenet prius libidines, spernat voluptates, iracundiam teneat, coerceat avaritiam, caeteras animi labes repellat. Tum incipiat aliis imperare, cum ipse improbissimis Dominis dedecori ac turpitudini, parere desterit. Dum his quidem obediet, non modo Rex, sed liber habendus omnino non erit. Cic. Parad. 5. Vide & Horat. Ser. l 2. Sat. 7. have as many Lords as lusts, that bear rule and sway in them; For h 2 Pet. 2.19. by whom a man is overcome, his bondslave he is, saith S. Peter: And, i Rom. 6.16. His servant he is, whom he yields obedience unto; saith S. Paul: And, k john 8.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diogen. Laert. l. 6. Melior est autem ejus status qui famulatur homini, quam qui suae servit cupiditati, Aug. in Prosper. Sent. 164. who so committeth sin, is the servant of sin, saith our Saviour. As long therefore as l jam. 4.1.— intus & in jecore agro, Nascuntur domini, Pers. Sat. 5. Intra se dominos habet: intrae se servitium patitur intolerabile, Ambr. ep. 7. Levius autem est malum captivum esse corpore quam animo, Salvian. de Provide. l. 6. thou hast a Master, yea many Masters, within thee, thou art a slave to thy corruptions, m jam. 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plat. leg. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antonin. vit. sua, l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid. l. 10. & Chrysost. to. 8. Ser. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tu mihi qui imperitas, aliis servis miser, atque Duceris ut nervis alienis mobile lignum, Horat. ser. l. 2. 7. they rule and sway thee as they list, they wind and turn thee which way they will, like an artificial motion that goeth with a screw, and stirreth as that writhes it; so long as thou reignest not over them, but they reign in and over thee, and thou art ruled and swayed by them, so long thou art no Christian, whatsoever thou mayest be counted or called; For, Christianity is a Kingdom; and n 1 Cor. 7.22. every Christian is not a Freeman only, but in this kind even o Apoc. 1.6. & 5.10. a King too. Use 3 But are they so indeed? And are all Christians called to a Crown, to a Kingdom? Admonition. Then let them learn hence how charily and warily it behoveth Christian men to walk of all others. Reason 1 For first, p Soli latere si licet, Regi licet. Sen. de Clem. l. 1 c. 8. Nam lux altissima fati Oecultum nihil esse sinit, Claud. de 4. Conss. Hon. The Sun may go unseen as soon as Kings may. q Qui inexcelso aetatem agunt, eorum facta cuncti mortales novere, Sal ust. ad Caesar. They are in the eye of the world, and r Omnium in ista conversi sunt oculi, Sen. ubi sup. all men's eyes are on them. And, s Matth. 5.14. You are the light of the World, saith our Saviour, not to us Ministers alone, but to all Christians in general: Ye are as * Idem. a City seated on an hill, that cannot be hid. Reason 2 Again, the † In maxima fortuna minima licentia, Sallust. in Catil. Magna servitus fortuna magna, Sen. ad Polyb. c. 26. Minimum debet libere, cui nimium licet, Sen. Troad. Quanto plus liceat, tam libeat minus, Auson. 7. Sap. greatest states afford least liberty. t Liberiora omnia sunt his quorum affectus tegi possunt, Sen. ad Polyb. cap. 25. Multa tibi non licent quae humillimis & in angulo jacentibus licent, Ibid. c. 26. Cui omnia licent, propter hoc ipsum multa non licent, Ibid. Quam multa tibi non licent, quae nobis tuo beneficio licent? Seru. ad Neron de Clem. l. 1. cap. 8. Many things may well beseem mean men, that will in no wise become great ones. It stood not with Themistocles his state to stoop down to take up of the spoils, that the enemy had thrown from them in flight; but, u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. Themist. Servo quo melior, quo liberior sit avarus, in trivio fixum cum se demittit ob assem, Non video. Hor. ep. 16. l. 1. Hinc & Pers. Sat. 5. Inque luto fixum possis transcendere nummum. Take up of them, if thou wilt, saith he to one of his followers; thou mayest well enough; for thou art not Themistocles; thou art not as I am: And many things may well beseem a worldly man, as x Mat. 6.32. to be greedy of the world, and to y Phil. 3.19.20. mind earthly things, which will in no wise become a Christian. Reason 3 Besides that, z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dion. Chry. orat. 1. the greater and higher the person is that offendeth, the more * Indignitate peccans peccat amplius, justin. in Authent. & Hilar. Pp. ap●d Grat. c. 25. q. 1. c. 4. Majore Regum scelera taxantur modo, Sen. Herc. fur. heinous and “ Omne animi vitium tanto conspectius in se crimen habet, quanto major qui peccat habetur, juvenal. Sat. 8. conspicuous is his offence. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. in Matth. 19 In veste labes candida est insignior, jewel. Apolog. Eccl. Ang. Any spot is soon spied upon white apparel; and the least stain doth evil upon a royal robe. A small defect in a Christian is more, than a greater matter in a mere Worldling. And b Ideò deteriores sumus, quia meliores esse debemus, Salvian. de Provide. l. 4. therefore are such worse, saith Salvian, though they be no worse, than others, because they ought to be better. Use 4 Lastly, is it no less matter than a Kingdom, that we are here invited unto? This may serve to incite us, if there be any mettle in us, Exhortation. to the diligent and industrious seeking after it. c Perpessi sunt exercitus inopiam rerum omnium, vixerunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt pro regno (quo magis mireris) alieno, Sen. epist. 17 Ah miseru quid si peteretur crimine tanto Limes uterque poli? pugna est de paupere regno. Stat. Theb. l. 1. Who would not put hard for it, to win a Crown, to gain a Kingdom? Here is fit matter for our ambitious thoughts and desires to be working upon with warrant. For, as Augustine observeth, that there is a kind of lawful and religious d Qui vetat te essè foeneratorem, idem jussit te esse foeneratorem, et dicitur tibi, Foenerare, Aug. in Psal. 36. Usury, that the Word of God alloweth; e Prov. 17.19. He that showeth mercy to the poor, dareth on Usury to the Lord, and it shall with large interest be repaid him. And there is a kind of spiritual f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Covetousness, that the Spirit of God approveth of; when men are * Veri boni aviditas luta est, Sen. ep. 23. greedy of Grace, they can never have enough of it; g Matth. 5.6. Blessed are they that hunger and thirst after Righteousness. So there is a kind of holy h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 15.20. 2 Cor. 5.9. 1 Thess. 4.11. Ambition, that our Saviour Christ not alloweth only, but enciteth also, and exhorteth us hereunto. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 12.31. Affect, saith the Apostle, the best, the chiefest things. And, Let even a Kingdom at least, a Crown, and no less, saith our Saviour, be your aim. It is enough for earthly Princes, their followers and favourites, if they can attain to some Titles of inferior Honour, to be Dukes and Marquesses, or the like. But if they begin once, k Legatur Dio Cass hist. lib. 57 with Sejanus, to have an eye or aim at a Crown, l Nulla fides regni sociis, omnisque potestas, Impatiens consortis erit, Lucan. lib. 1. that will in no wise be endured in them. But it is not some m Vsque ad regni dimidium. Ester. 7.2. Mark 6.23. inferior Honour, some petty place in a kingdom, but the Crown and Kingdom itself, that our Saviour Christ here would have us shoot at, and seek after. And who would not seek after a kingdom, if he had any hope to attain it? We see upon what uncertain hopes ambitious persons in such cases lay n Imperia pretio quolibet constant benè, Polynices apud Sen. Theb. 4. all at the stake, and hazard loss, not of living only, but of life. And certainly our Saviour would never incite us to seek after it, if * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it were not to be had. Yea he giveth us assurance, that if we seek seriously, and so as we should, we shall find it. For o Luke 11.10. Solus Deus nunquam frustra queritur, etiam quum non invenitur, Bern. de Consid. l. 1. Every one, saith he, that so seeketh, findeth: he is as sure to find, as if he had found already. p 2 Tim. 1.17. One siphorus sought me diligently, saith the Apostle, and he found me: And so, q Prov. 8.17. I love them that love me, saith the Wisdom of God that r Apoc. 19.11. hath the disposing of this Crown, s Apoc. 2.26. & 3.21. of this Kingdom, and all those that seek me early, t 1 Chron. 28.9. shall be sure to find me. The Kingdoms of this World, as the u Aurum quaesiturus es, & forte non inventurus: quisquis me quaerit, cum illo sum. August in 1 john 10. Wealth of this World, may be sought, and not found; this Kingdom we shall not miss of, if we seek it as we should. x Amaturus es honorem, & fortasse non perventurus. Quis me amavit, & non ad me pervinit? Ibidem. He that sincerely desireth it, hath in part attained it already. Objection. But a Crown, a Kingdom? may some say. y Imperare omnes volunt; parere nemo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. Apol. What man is there that will none of it? What need any man be incited or exhorted to accept of it? z Quis non perpetuò vivere velit? Salvian. ad Eccles. Cath. l. 1. Nemo est qui beatus esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vitam beatam omnem hominem modis omnibus velle quis dubitat? Idem Epist. 121. Who would not have heaven and happiness? Who would not reign in heaven eternally with God and Christ? Unless it be some wretched and accursed Atheists, that think there is no such thing to be had. Subjection. Yea but there is somewhat more than so in it. a Matth. 19.28. We must begin to reign here, if we mean to reign there. We must partake with Christ here in the b Rom. 8.23. first-fruits of Grace, if we desire hereafter to partake with him in c john 1.14.16. fullness of Glory. Observat. 3 There is no access to this Kingdom, but by Righteousness only. Branch 2 Seek God's Kingdom and his Righteousness, saith our Saviour Christ here. And, d Rom. 5.21. That Grace may reign through Righteousness, saith the Apostle elsewhere. Questions 3 Now concerning this Righteousness, three Questions would be discussed; 1. What is meant by Righteousness here; 2. Why it is called the Righteousness of God; 3 Why no part in this Kingdom can be had without it. Question 1 There is therefore a twofold Righteousness; and every true Christian (it is the constant Doctrine of all our Divines; and * Legantur quae Mortonus noster adducit ex scriptoribus Pontificiis, Apolog. Cath. par. 1. l. 1. c. 24. our Adversaries wittingly wrong us, when they charge us with the contrary) hath his peculiar share in either. There is e justitia imputata, Rom. 4.6. a Righteousness imputed, and there is f justitia impertita, Ephes. 5.9. a Righteousness imparted; the one g jerem. 23.6. & 33.16. Rom. 10.4. 2 Cor. 5.21. inherent in Christ, and imputed to us; the other h 1 Cor. 1.30. Ephes. 4.24. imparted by Christ, and * In nobis, non ex nobis, Aug. ep. 143. inherent in us. For that i Esai. 61.1. spiritual Oil that was poured upon Christ our Head, and wherewith k Psalm 45.7. God anointed him above all his fellows, when l john 3.34. the Spirit was given him beyond measure, like m Psalm 133.2. the Ointment that was poured upon Aaron's head, is shed forth and diffused in some measure, more or less, unto every living member of his mystical Body. n john 1.16. Of his fullness have we received all, even grace for grace. o 1 Cor. 6.11. The former is the Righteousness of justification; the latter is the Righteousness of Sanctification. Answer. Some understand here the former: I rather the latter. Reason 1 1. Because the word is so taken every where else throughout this whole Sermon: as where it is said; p Matth. 5.6. Blessed are they that hunger and thirst after Righteousness: And, q Matth. 5.10. Blessed are they that suffer for righteousness sake: And, r Matth. 5.20. Unless your Righteousness go beyond the Righteousness of the Scribes and the pharisees, etc. Which very passage these words seem to have reference unto. Reason 2 2. Because it is that Righteousness that doth properly, peculiarly, and immediately make us actually Kings, and putteth us in the actual * 2 Pet. 1.4. Mens regnum bona possidet, Sen. Thy. 2.2. Qui rectè faciet, non qui dominatur, erit Rex, Auson. Monosyll. possession of this Kingdom: the former meriteth it, this entereth us into it: the former purchaseth it for us; this prepareth and fitteth us for it. s Rom. 4.5, 6, 7, 8. Our justification acquiteth us of the guilt of sin: t Rom. 8 1, 2. Our sanctification freeth us from the power of sin, u Rom. 6.8, 17, 14. enabling us to quell it, to subdue it, to prevail against it, that ruled, conquered, and kept us under before: and so causeth us x Apoc. 20.6. to reign here as spiritual Kings over it: yea y Ezek. 36.25. Ephes. 5.26. it cleanseth us also of the soil and filth of sin, and so by eating our corruption out of us by degrees, it prepareth and fitteth us for that Kingdom to come, z 1 Cor. 15.50. which flesh and blood cannot enter, nor corruption inherit. But whether of the two be here meant, is not greatly material; since that * 1 Cor. 6.11. & 1.50. Rom. 8.29, 30. they never are severed the one from the other: And where the one therefore is expressed, there the other ever is implied. Now this Righteousness is here called the Righteousness of God; Question 2 Generally, Answer. General. in opposition to a Luke 18.9. that counterfeit Righteousness that the Scribes and Pharises so much bragged of, and gloried so much in; and which our Saviour had discovered, taxed, and rejected before b Chap. 5.20. in this Sermon. More particularly, in diverse respects: Answer. Particular. 1. Because it is given of God. For, “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nullum bonum, quod non à summo bono, Aug. de diverse. 3. All good is of God. And c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pindar. Olymp. 9 Nemo absque numine aut est, aut fuit bonus. Bonus vir sine Deo non est, Sen. ep. 41. Nullu sine Deo ment bona est, Idem ep. 73. No Reason 1 man ever was or is good without God. d john 3.27. No man can have aught, saith S. john the Baptist, unless it be given him from above. And, * james 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marc. de Leg. Spir. p. 40. Every good gift, saith S. james, is from above, and cometh down from the Father of lights. As e Matth. 19.17. none is originally and essentially good but God: so no man is in any kind or degree good without God. f Nemo bonus, qui non ex malo bonus, Aug. in Prosper. Sent. 155. There is no man good, saith Augustine, but that of bad, is by God made good. And, g Qui neminem bonum invenit, neminem salvat, nisi quem praevenit, Bern. de Grat. & lib. Arb. He, saith Bernard, that h Psal. 14.2, 3. findeth no man good, saveth none but such as by preventing grace he maketh good. Reason 2 2. Because it is approved of by God: which that other of theirs is not. It is said of Zacharie and Elizabeth, that they were i Luke 1.6. just in God's sight. Whereupon saith Ambrose, k Multi hominibus justi videntur, pauci Deo. Aliter enim hominibus & aliter Deo. Hominibus sec. externam speciem & faciem: Deo sec. internam veritatem & virtutem, Ambr. in Luc. It is one thing to be just in man's sight, and another thing to be just in God's sight: An outward show and semblance, is enough for the one: but inward power and truth is required unto the other. And l Luke 16.15. Matth. 23.27, 28. that that maketh a glorious show in the eyes of man, is most abominable many times in the sight of God; * Aurum hominibus, lutum Deo. Gregor. Mor. l. 34. cap. 13. Gold in man's eyes, dirt in God's sight; saith Gregory. Reason 3 3. Because it is conformable to the Law of God; It maketh us m 1 john 3.4, 6, 9, 10, 24. & 5.2, 3. Rom. 7.25. conformable to it in part here for the present, and it will make us n Ephes. 5.27. fully and perfectly conformable to it hereafter. Whereas that other of theirs doth nothing less. o Tota vita infidelium peccatum est. Et nihil est bonum absque summo bono, August. in Sent. Prosper. 85. The whole Life of such, saith Augustine, is nothing but sin: and their best actions, no better than p Splendida peccata: Et vitia potius quam virtutes, Idem de Civit. lib. 19 c. 25. Sine Christo siquidem omnis virtus in vitio est, Hier. in Gal 3. Incassumquè quis laborat in acquisitione virtutum, si aliunde eas sperat, quam à Domino virtutum, Bern. in Cant. 22. Omne etenim probitatis opus, nisi semine verae Exoritur fidei, peccatum est, inque reatum Vertitur: & sterilis cumulat sibi gloria poenam, Prosper. de ingrat. glittering corruptions. Reason 4 4. Because it is and shall be rewarded of God. The Crown expected is called q 2 Tim. 4.8. the Crown of Righteousness. And, r Rom. 2.7. To those, saith the Apostle, that by well-doing, and continuance therein, seek glory, and honour, and immortality, will God give eternal life in that day. And, s Matth. 6.6. Thy Father, saith our Saviour, that seethe thee in secret, will reward thee openly. Yea there is t Matth. 25.34.35, 40. Luke 14.9. no action so mean or slight proceeding from this, even to u Matth. 10.42. Mark 9.41. the gift of a Cup of cold water, that shall pass unregarded, or unrewarded with God. Whereas that other Righteousness of theirs hath no reward promised it. x Matth. 6.2. Verily I say unto you, saith our Saviour, not barely, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they have, but they † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod Theophylactus observavit. have all, their reward: they have y Matth. 23.5, 6, 7. all they desire, and all they deserve, and all that ever they are like to have: they may make their z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quo modo Paulus Phil. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De quo argutius paulò Dunaeus noster ad Chrysostomum Savilianum. acquittance, for such kind and manner of discharge doth our Saviour there allude unto. But why may a man without this Righteousness have no part in Question. 3 God's Kingdom? Answer. For diverse causes and reasons; These among many others: Reason 1 1 Because the Chief Commander in this Kingdom, is a Hebr. 7.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ex Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 14.18.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Frustra ergò est autor Etymologici, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad quod Salem alludit, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uti & Apostolus, ibidem, Etymologico ducente alucinatus est & Meurs. animadv. Miscell. lib. 1. cap. 11. a King of Righteousness. The Sceptre of this Kingdom is b Psalm. 45.6. a Rod of Righteousness. The Throne of this Kingdom is c Psalm. 9.5. & 97.2. a Seat of Righteousness: And the Kingdom itself is d Rom. 14.17. a Kingdom of Righteousness: And, * 1 Cor. 6.8. No unrighteous therefore can inherit this Kingdom; that hath nothing at all but Righteous in it. “ Esai. 60.21. The people of it, saith the Prophet, are all Righteous. Reason 2 2. Because e Rom. 5.17. Apoc. 20.6. none but those that have part here in the Kingdom of Grace, may hereafter partake in the Kingdom of Glory. But by Righteousness we become members of the Kingdom of Grace. f Rom. 5.21. That Grace, saith the Apostle, may reign through Righteousness. None but such therefore have any part in the one; none but such shall ever have share in the other. Reason 3 3. Because this Righteousness is the Royal Robe. g Psal. 132.9. Let thy Priests, saith the Psalmist, (and the same Persons here are both h 1 Pet. 2.9. Apoc. 1.6. & 5.10. & 20.6. Kings and Priests) be clothed with Righteousness. And, i Isai. 62.10. He hath clad me with the Robe of Righteousness. And, k Apoc. 19.8. To the Bride it was given to be arrayed in fine Silk: and l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the fine Silk is the Righteousness of the Saints. As no man then might come into the Wedding-house m Matt. 22.11, 12. without the Wedding-garment; so may no man enter into this Kingdom without this Royal Robe. n Hebr. 12.14. Without Holiness, saith the Apostle, shall no man ever see God. And o Psal. 132.9, 16. those alone that are clothed with Righteousness here, shall be clothed everlastingly with Salvation hereafter. Reason 4 4. Because p Apoc. 21.27. No unclean thing can come within the walls and compass of this Kingdom: nay, q Esai. 35.8. no unclean person can set foot into the Way that leadeth to it. But this Righteousness, and this alone is that, that can truly and throughly cleanse, purge, and purify us, and that not r Psal. 24.3, 4. 1 Tim. 2.8. our hands only, but our s Matth. 5.8. Act. 15.9. hearts too; as well the t Rom. 7.22. 2 Cor. 4.16. inward man, as the outward; as well u 2 Cor. 7.1. Eph. 4.23. the Spirit as the Flesh. Whereas that other Righteousness x Mat. 23.25. Luk. 11.39 cleanseth the outside only, but leaveth the inside as foul still as ever it was. And therefore no marvel if our Saviour tell us, That y Matth. 6.20. unless our Righteousness exceed the Righteousness of the Scribes and the pharisees, we shall never get into the Kingdom of God. Uses 3 Use 1 First then, do we desire to have part in this Kingdom? Are we ambitious of a Crown? and that such a Crown, Information. as is not a Inest imperio cura maxima maximo, Sallust. ad Caes. Seleucus Rex dicere solebat, si multo scirent, quantum fit negotii tantummodo tot epistolas scribere ac legere, nec humi projectum diadema tolerent. Alphonsus' Arag. Rex, A sinorum conditionem esse potiorem quam regum: si quidem illis dum pascuntur dominos parcere, regibus neminem. Rex alius accepto in manus diademate, O Pannum, inquit, nobilem magis quam felicem! quem siquis penitus cognoscat, quam multis periculis, sollicitudinibus ac miseriis sit refertus, ne humi quidem jacentem tollere dignetur, Erasm. in Apophth. l. 6. & 8. Legantur Dio Chrysost. de Rege Persarum, Orat. 4. Sen. Thyestes. 3. 1, 3 & Oedipod. 1. 1. & Agamemnon. l. 2. Et Petrarch. Dialog. 79. & 96. Scitè itaque jocasta in Theb. 4. Ne metu●; poenas & quidem solvet graves: Regnabit; haec est poena.— environed with pricking Cares, as if it were b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark 15.17. De quo Meditationem Serenissimi jacobi Regis nostri consulas fis. a Crown of thorns or thistles, but such a one as may cure and rid our heads of all carking care? as hereafter we shall see. Learn we here the way to it. The Way to this Crown, to this Kingdom, is by Righteousness. Seek ye, saith our Saviour, the Righteousness of God; and that will bring you to the Kingdom of God. For, c Rom. 14.17. The Kingdom of God is Righteousness. This Kingdom of God is not like the Kingdoms of this World: that are d Scelere parta; scelere retenta: De quibus Sen. Theb. 4.— regna cum scelere omnibus sunt exiliis graviora.— gotten oft by wicked courses, and kept by the like: wherein e Aude aliquid brevibus Gyaris & carcere dignum, Si vis esse aliquid.— juvenal. Sat. 1. men rise by unrighteousness, and wherein not f 2 Pet. 3.13. Righteousness, but g— exeat ausâ Qui volet esse pius— Virtus & summa potestas Non coeunt.— Lucan. bell. Phars. l. 8.— jura, pudorque, Et conjugii sacrata fides Fugiunt aulas. Fraus sublimi regnat in aulâ, Sen. agam. 1.2.— sanctitas, pietas, fides, Privata bona sunt, Sen. Thy. 1.2. nemo doceat fraudis & scelerum vias, Regnum docebit.— Ibid. 2.1.— quid jam non regibus ausum? Aut quod jam regni restat scelus? Silius bell. Pun. l. 16. unrighteousness oft reigneth. There is no way to rise in this Kingdom, there is no way to attain to this Kingdom, but by Righteousness. h Prov. 21.21. He that followeth Righteousness and mercy, shall find Righteousness, and Life, and glory; saith Solomon. For it is the Just, saith the Psalmist, that i Psal. 11.5, 7. God loveth and regardeth, that k Psal. 5.12. he regardeth and protecteth, that l Psal. 17.15. shall behold his face, that shall m Psal. 140.13. dwell ever in his house; and that n Matth. 13.43. shall shine as the Sun, saith our Saviour, in the Kingdom of God their Father o Dan. 12.3. for ever and ever. Use 2 Secondly, observe we hence how cross and averse the corrupt heart of man is naturally to all goodness and godliness; that, Eviction. though a Crown, a Kingdom, an incorruptible Crown, an everlasting Kingdom be propounded to this Righteousness, and annexed unto it, yet will rather lose this Crown, rather leave and forgo this Kingdom, than condescend to accept of it upon such a condition; p At Paris ut vivat regnet que beatus, Cogi posse negat, Horat. epist. 2. will not be constrained to live happily, and to reign everlastingly, unless he may do so upon some other terms; will choose rather not to reign, than to be righteous. If this Crown indeed might be compassed by fraud and deceit, or by oppression and extortion; not a few would be sure to have a share in it, that are now never like to have any interest therein. Or if it might be held with looseness and lewdness of life, we should not need much Rhetoric to persuade many to accept of it. It is q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. ad praefect. indoct. Peccandi libidine potentiae suae magnitudinem metiuntur, Well hist. l. 2. Idque esse regni maximum pignus putant, Si quicquid aliis non licet, solis licet, Sen. Agam. 2. 2. Impune quidlibet facere, id esse Regem esse, Sallust. jug. Hoc principatus praemium putant, Tacit hist. 1. one main end, for which many men desire authoritity and greatness, that they may thereby gain liberty to live and do as they list; r Sceptrorum vis tota perit, si pendere justa Incipit.— Lucan. l. 8. Vbicunque tantum honesta dominanti licent, Precario regnatur.— Atreus, Sen. Thyest. 1.2. and without which they esteem power and authority nought worth. When s Matth. 3.1, 2. john the Baptist preached the Gospel of this Kingdom, t Mark 6.20. Herod would willingly have had it, if he might have held his Herodias, his Harlot with it. When u Matth. 4.23. Mark 1.14. our Saviour Christ published it, x joh. 12.42, 43, & 3.1 the pharisees would fain have had it, if with their y Matth. 23.6, 7. john 5.44. pride, z Luke 16.14. covetousness, and a Luke 12.1. hypocrisy, it might have been had and held; or if such b Matth. 5.20. Luke 18.9. a specious show of Righteousness would have served the turn for it, as they dazzled the eyes of the simpler sort with. But when this c Matth. 5.20. & 7.13. Righteousness of God, this strictness of life, cometh to be propounded together with it, and to be exacted of all those that will have any share in it; now d Mark 6.17, 18. Herod flieth off, and will none of it, e Luke 7.30. the pharisees keep aloof off, and reject it; and every natural man's perverse heart thinketh it held at too high a rate, f Mica 6.6, 7.8. if without change of his corrupt course of life it cannot be compassed. Use 3 Thirdly, this serveth to exclude many from it, that would yet seem to have, Exclusion. yea and persuade themselves, that they have a good share in it. They have no share in the former, because they have no part in the latter: They have no part in the Kingdom propounded by Christ, because no part in the Righteousness annexed unto it; because they remain still as they were naturally, g 1 Cor. 15.32, 33, 34. 2 Cor. 12.21. Tit. 1.10, 12, 15, 16. unrenewed, unsanctified, unholy, unrighteous, wholly impure and profane both in heart and in life; or if they have some show of holiness, it is h 2 Tim. 3.2, 3, 4, 5. in outward semblance only, there is no inward substance or power of it. Such they are; and i Psal. 58.3, 4, 5, & 36.1, 2, 3. jer. 9.2, 3, 5, 6. other they refuse to be. They like well of this Kingdom; but they cannot away with the Righteousness: k Num. 23.10. They are desirous to reign; but unwilling to be righteous. l Impius & foelix sic simul esse cupit, nolit pius esse, velit tamen esse beatus. De Macrino nescio quis apud jul. Capitolin. Happy they would be; but holy they will not be. And yet they hope, they say, to do as well as the best. A thing that m Quod natura negat, nec ratio patitur, Ibid. neither Religion, nor natural Reason admitteth. For God hath linked these two together with an indissoluble bond, n Apoc. 20.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bonus beatus omnis, et malus miser, Socrat. Plato. Gregor. & Cic. Tusc l. 5. Happiness and Holiness, Reigning and Righteousness; the one as the Crown, the other as the Robe, which cannot be had or worn therefore the one without the other. And o Matth. 19.6. what God hath conjoined, man, do he what he can, shall never be able to disjoin, and to sever. Whosoever refuseth p Rom. 8.12.13. Gal. 6 7, 8, 9 Vivite itaque benè, ne moriamini malè, August. de verb. Dom. 24. Id age ut bonam vitam habeas, & quacunque occasione à vita exieris, ad requiem, ad beatitudinem aeternam exibis: merces enim vitae bonae, aeterna est. Idem discipl. Christ. c. 2. to live as a Saint with Christ here on earth, shall never reign as a Saint with him hereafter in heaven. Objection. Yea but, will some say, though q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de profect. Itae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epicur. Stob. cap. 16. Quod bodiè non est, cras erit: sic vita truditur, Petron. satire. Cras hoc fiet, idem cras fiet. Quid? quasi magnum Nempe diem donas. Sed cum lux altera venit: jam cras hesternum consumpsimus: ecce aliud cras Egerit hos annos, & semper paulum erit ultra, Pers. Sat. 5. Itaque pulchrè Chrysost. ad Pop. Ant. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we be not so for the present, yet intent we, and purpose one day to be such; we hope to be so ere we die, when we lie a dying at least. As there is no wretched miser almost, no miserable worldling, no griping cormorant, no filthy lecher, no debauched hellhound, unless he be r jerem. 2.25. desperately bend to destroy his soul, and be wholly given up unto s Rom. 1.28. a reprobate sense, and to t Ephes. 4.19. a senseless estate, but will say, that he meaneth yet one day to do otherwise; u jer. 8.5, 6. he goeth fare, they say, that never turneth; and he hopeth he shall have time enough so to do ere he die. But they must follow the world, or their own lusts first a while, and then they will take time at last to look after these things. Member 3 To meet with this slight that Satan is wont to suggest, Subjection. thereby to cheat men of their souls, our Saviour here admonisheth us to seek God's Kingdom and his Righteousness, not in the last, Order. but a Sive aliquid habes; o jam philosophare. Sive nihil, hoc prius quaere quam quidquam, Sen. ep. 17. in the first place. Spiritual things as they must be sought, so they must be sought in the first place: b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nigrinus apud Lucianum. They must be sought instantly, without longer delay; c Ab hoc incipiendum est. Nihil prius quam hoc parandum est. Quid tu differs & post caetera paras? Sen. epist. 17. they Observat. 4 must be sought first, d Prov. 4.5, 7. before and above all other things. Seek ye first God's Kingdom, and his Righteousness, saith our Saviour. And, e Prov. 8.17. He that seeketh me early, saith God's Wisdom by Solomon, shall find me. And great reason there is, why it should so be. Reasons 8 Reason 1 For first, f Merito poscit studia majora pars melior, Eucher. ad Valer. Prior pars potior. quae utilitate prior est, non sit consideratione posterior, Ibidem. The better part justly claimeth the principal care, and to be provided for in the first place. Other things concern our bodies; these our soul and its welfare. And as our Saviour saith, g Matth. 6.25. Luke 12.23. The body is better than raiment: so h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. cont. Epic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de Tranq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristot. Polit l. 7. c. 1. Nostri melior pars animus est, Sen. quaest. Nat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Cledon. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de Nupt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Post Euripid. Idem in jul. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem Apolog. the Soul is better than the body. Besides that, The Soul may do well without the Body; but the Body cannot do well without the Soul. Our i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. tom. 8. ser. 17. Prima animi bona, juven. Sat. 8. first and principal care therefore should be for our soul, and those things that concern it; and for these therefore in the first place, because they principally concern it. Reason 2 Secondly, k Aeterna momentaeneis praeserenda sunt. Things eternal should be preferred before things temporal. l 2 Cor. 4.18. While we look, saith the Apostle, not on the things that are seen, but on the things that are not seen. For the things that are seen, are temporal; but the things that are not seen, are eternal. And, m john 6.27. Labour, saith our Saviour, not for the meat that perisheth, but for * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. the meat that endureth unto life eternal. But n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euripid. Mortalium mortalis est faelicitas. Mortal est omne mortalium bonum. Metrodorus de his loquitur bonis ad quae concurritur, Sen. Epist. 98. all other things are temporal and transitory; o Certum est sen piternumque virtus bonum. Hoc unum contingit immortale mortalibus, Sen. Epist. 98. these only that our Saviour enciteth hereunto, are eternal. And what comparison then between the one and the other? Reason 3 Thirdly, p Supervacua necessariis postponenda sunt, Sen. epist. 49. & 109. Things necessary ought to be preferred to the first place. But these are the only necessary things. q Vnicum necessarium, Luke 10.42. There is but one thing necessary; saith our Saviour to Martha. Which r Psal. 27.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. tom. 8. Sers. 17. one thing therefore only David desired; and Paul made his s Phil. 3.12.13. main aim, counting all but as dross and trash unto it: to wit, this Kingdom, and the Righteousness of it. The old Proverb here holdeth, t Aut Caesar, aut nullus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Naz. in Pentecost. Omnis homo aut est cum Christo regnaturus, aut cum diabolo cruciandus, Aug. de Temp. 85. Either a King, or a Caitiff. The greatest King in the world, if he miss of this Kingdom, is as miserable a wretch as may be. Reason 4 Fourthly, u Indignun est dare Deo, quod dedignatur homo, Hier. in Malac. 1. Grat. Decret. Dist. 49. c. 3. It is a most unworthy thing to deal so with God, as no man would endure to be dealt with. We will serve God, forsooth: but when? when we are now good for nought. When we have served ourselves of the world, and satisfied our own lusts, are glutted with the one, and have surfeited of the other, and are unfit and unable any longer to follow either; x— Postquam lapidosa ●cheragra Fregerit articulos, veteris ramalia fagi, Pers. Sat. 5. Cum omnibus membris extorti & fracti, ne in lectulo quidem queant nisi ab aliis moveri; uti de Domitio Tullo, Plin. epist. 18. lib. 8. when we are scarce able to turn our withered bodies, and wearied bones in our bed, then will we offer and tender our service to God. y Malac. 1.8. Non pudet te reliquias vitae tibi reservare, & id solum tempus bonae menti destinare, quod in nullam rem conferri possit? Sen. de brev. vit. cap. 4. Offer it to thy Prince, saith the Prophet; and see if he will accept of it. Yea make proffer of thyself then, say I, to any mean man. And it is an unworthy usage of God, for a man to offer that unto God, that any man would think scorn of. Reason 5 Fiftly, a Non omnis aetas ad perdiscendum sat est. Plaut. Truc. 1. 1. Nullum non tam magnis rebus tempus angustum est, Sen. q. Nat. l. 3. Non cum vacaveris, philosophandum est: Omnia alia negligenda, ut huic assideamus, cui nullum tempus satis magnum est, etiamsi à pueritia usque ad longissimos humani aevi terminos vita protenditur, Idem ep. 72. All man's life is little enough, were it never so long, as for the learning, so for the attaining of these things. And b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Epicur. Stob. c. 16. Nihil in diem, nihil in horam permittitur, Sen. ad Marc. cap 10. Nihil ne in totum quidem diem certum est, Idem ad Polyb. c. 29. we have no surety of any time, no not of an hour. c Psal. 31.15. My times, saith David, are in thine hands. Our times are in God's hands, who d Qui promisit poenitenti veniam, non promisit poenitendi horam. Qui poenitenti misericordiam promisit, peccanti crastinum non promisit, Aug. de verb. Dom. 59 & homil. 11. & 13. & in Sent. Prosp. 72. as he hath promised pardon, saith Augustine, upon our repentance, so he hath not promised us, so much as an hour for repentance. And when e Apoc. 2.21, 22. he hath given men space, but they have no grace to turn, it is a just thing with him f Apoc. 10.6, 7. to deny them further time for turning. g Maximum benè vivendi impedimentum est expectatio, quae pendet ex crastino. Perdis hodiernum; quod in manu alterius positum est disponis; quod in tua dimittis, Sen. de brevit. vit. cap. 9 It is a fond thing therefore to let go and lose the time that we have, in hope of, and building upon that that we may never have; to let that go that is in our own hand, relying upon that that is in another's hand. Reason 6 Sixtly, h Durus valdè, imò potius, quod molestius est, valdè mollis capitur, consuetudine mala & diutina fractus, qui vitiis simul & emarcuit, & induruit, Sen. ep. 112. The longer we defer it, the more unfit shall we find ourselves for it. i Qui non est hodiè cras minus aptus erit, Ovid. remed. l. 1. He that is not fit for it to day, will be more unfit for it to morrow. k Consuetudo peccandi tollit sensum peccati, Bern. de Cons. cap. 4. Continuance in sinning hardeneth in sin, and breedeth a brawniness in the Soul: while Nature, and Custom, l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Eth. Mag. l. 2. c. 6. Consuetudo altera natura, Cic. Fin. l. 5. Bern. de Divers. 14. a second Nature, concurring together, m jer. 13.23. Natura & consuetudo robustissimam faciunt & invictissimam cupiditatem, Aug. ad Simpl. l. 1 q. 1. Ex voluntate perversa facta est libido; & dum servitur libidini facta est consuetudo: & dum consuetudini non resistitur, facta est necessitas. Idem Conf. l. 8. c. 5. Inveterata in nobis malorum omnium labe, aliter jam non vitio si esse non possumus, nisi ut omnino non simus, Salu. de Prov. l. 6. Longo quod usu in pejus usque induruit, multo facilius fregeris quam flexeris, Buch. Bapt. produce an irrecoverableness in evil. Reason 7 Seventhly, this Righteousness should be sought in the first place, because n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Eth. Nicom lib. 5 cap. 1. & Mag. lib. 1. cap. 34. et Eudem. lib. 4. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plato de Rep. lib. 4. justitia instar sanitatis est, sine qua nihil quicquam juvat. Sine justitia nihil valet, Cic. Offic. lib. 2. nihil potest esse laudabile, Ibid. lib. 1. Domina siquidem est omnium et regina virtutum, Ibid. lib. 3. Nothing whatsoever, though never so good, either is good, or can do good without it. Yea the better and the more excellent any thing is, the worse it is, if it be not joined with it. What is better than government? the very o Sine imperio nec domus ulla, nec civitas, nec gens, nec hominum universum genus stare, nec rerum natura omnis, nec ipse mundus potest, Cic. de leg. lib. 3. Istud est vinculum, per quod Respub. cohaeret: ille spiritus vitalis, quem tot millia trahunt: nihil ipsa perse futura nisi onus & prada, si mens illa imperii subtrabatur, Senec. de Clem. l. 1. c. 4. Life of a State. Yet if the Sceptre be not swayed aright; if it rule not according to justice and right; Regiment without righteousness degenerateth, and turneth into Tyranny; it is but p judex injustus latro cum privilegio est. Sicut medicus imperitus, homicida. Colum. lib. 1. judex locusta civitatis est malus, Scalig. Ate. Robbery with authority. For the main q Fruendae justitiae causa reges constituti sunt, Cic. office lib. 2. judex iniquus & latrone pejor est. end of government is for the execution and enjoyment of justice: and without it therefore government is no better than plain r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. ad praefect indoct. Remota justitia quid sunt Regna nisi magna latro●ima, Aug. de Civit. l. 4. cap. 4. robbery; yea it is in some respect s ●nj●sta regna justa latrocinia sunt. worse than it. What is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euripid better than Law? the t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Rhet. l. 1 c. 3. Praesunt enim Magistratibus leges, ut populo Magistratus, Cic. de Leg. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demosth. apud Stob. life of Government. But u Leges iniquae nec leges dicendae sunt, Aug. de Civit. l. 19 c. 21. unjust Laws are not worthy the Name of Laws. x Esai. 10.1. Woe to those, saith the Prophet, that make unjust Laws. Woe to those that make them; yea and woe to those also for whom they are made. For y Legibus fundata civitas, legibus evertitur, Plin. Paneg. they are but a means to undo those, for whose good they are pretended. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Naz. in jul. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Idem ad Cledon, 2. Pax optima rerum Quas homini novisse datum. Pax una triumphis Innumeris potior.— Silius bell. Pun. lib. 2. What is better than Peace, Unity, Agreement, and Concord? b judicia, legesque esse non possunt pace sublatâ, Cic. Phil. 8. Without which those former also are of no use, of no force. The very c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Nazian. de Pace 3. Dulce nomen est pacis: res verd ipsa tum jucunda, tum salutaris, Cic. Philip. 2. & 13. Name of Peace is sweet; but the thing itself much sweeter. Behold, saith the Psalmist, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. de Eutax. how goodly and how pleasant a thing it is for brethren to dwell together in unity! f Psal. 133.2. It is for the pleasantness of it, like the precious g Levit. 8.12. Ointment that was poured upon Aaron's Head, that wet his Beard, and ran down to the very skirts of his Garments. It is h Pax serenitas mentis, tranquillitas animi, simplicitas cordis, vinculum amoris, consortium charitatis. Haec est quae simultates tollit, bella compescit, iras comprimit, diseordes sedat, inimicos concordat, cunctis est placita, Aug. de verb. Dom. 57 delightful not to those themselves alone, that are at unity among themselves, but it sendeth forth a pleasing savour to their neighbours round about them: as on the other side, contentious persons are not troublesome to either other only, but to all that dwell near unto them. i Quod in cantu harmonia, in civitate concordia, arctissimum atque optimum incolumitatis vinculum, Cic. de Repub. l. 2. Aug. de Civit. lib. 2. cap. 21. Concord in societies, is as Harmony in consorts, which being duly observed, maketh the Music delightful; being not observed, by jarring maketh all harsh and untunable, as well to the hearers, as to the singers themselves. Again, for the profitableness and behovefulnesse of it, k Psal. 133.3. It is like the dew of Hermon, and that that cometh down upon the Hill of Zion. It is as a sweet l Proverb. 19.12. dew, that maketh all things grow and thrive; as the contrary spoileth and layeth all things waste, like the m Hag. 1.9. blast of some malignant aspect. n Concordia res parvae crescunt: discordia maximae dilabuntur. Micypsa apud Sal. jugur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eccles. 4.12. Gregor Naz. ad Egypt. adven. Concord and agreement addeth strength even to mean things; discord and disagreement bringeth the strongest to wrack. And no marvel: For o Nihil beatum non favente numine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aeschyl. Theb without the Blessing of God what can prosper; yea or subsist? But p Psal. 133 3 There, saith the Psalmist, hath God promised his Blessing, (to wit, q Vers. 1. where Brethren agree together in one) and life for evermore. But r Mat. 18.19, 20. Rom. 16.20. the God of Peace will give s Pacis Deus nisi pacem colentibus benedictionem non dabit, Cyprian. Quid simultates amas, quod autoripacis placere non potest? Non potest concordiam habere cum Christo, qui discors esse voluerit cum Christiano, August. de verb. Dom. 57 no blessing there, where Peace and Unity is not. So that there is nothing more delightful, more behooveful than Peace. In regard whereof, it is that the Apostle Paul so oft, and so instantly enciteth unto it. t Ephes. 4.1.— 6. I therefore Paul, the Lords Prisoner, beseech you, that you would walk worthy of the Calling whereunto you are called; with all humbleness of mind, and meekness, with long suffering, supporting one another through Love; Endeavouring to retain the unity of the Spirit in the u Col. 3.14. bond of Peace. There is x Rom. 12.5. 1 Cor. 12.12, 27. one Body, and y 1 Cor. 12.13. one Spirit, one * Psal. 133.1. Faith, one Hope, one Baptism, z 1 Cor. 8.6. one Lord, one God and Father of all, above all, through all, and in you all. And again, to pass by many other passages; a Philip. 2.1, 2. If therefore there be any consolation, if any comfort of Love, if any communion of Spirit, if any bowels and compassions; Fulfil ye my joy, that ye be b Act. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Phil. 3.16. & 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristot. Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, locus in Catonem min. ipsiusque hospitem, Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Naz. in Basil. like minded, like affected, of one accord, and of one judgement. And so c Phil. 23, 4. proceedeth he to dehort them from self-will, self-love, selfe-respect, and self-conceit, the very bane and pests of agreement and concord. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in 1 Cor. hom. 19 Hanc ergo qui accepit teneat; qui perdidit, repetat; qui amisit, exquirat; Aug. de verb. Dom. 57 This therefore should you strive and labour by all means to maintain among yourselves, being (as e Gen. 13.8. Abraham told Lot) brethren; and being f Coloss. 3.15. called and joined together (as the Apostle speaketh) into one Body. But g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. de Pace 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. in joan. hom. 57 withal, you must have a care that this your Peace be the Peace of God, that it be in God, and for God; that the main aim of your agreement be the advancement of God's Kingdom, and the maintenance of Right. For h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. ibidem. if Peace be not joined with Piety, better no Peace than such Peace; i Sine justitia pax nulla est, Cic. de Repub. l. 2. Aug. de Civit. l. 2. c. 21. if agreement be not joined with justice and equity, better no agreement at all than such. As it is k Conciliabulum. sive Conventiculum, non Concilium. no Council, but a Conventicle, wherein Truth is not aimed at: so it is l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 23.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. in Matt. hom. 35. no Society, but a Conspiracy, wherein right is not regarded. When men are, as Simeon and Levi, m Fratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum consensus, Author oper. imperfect. in Matth. hom. 26. Brethren in evil; when they combine themselves together to injure and wrong others; n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Mat. 35. Pax cum bello sub Sylla de crudelitate certavit & vicit. Aug. de Civit. l. 3. c. 28. such agreement and concord is worse than any discord or disagreement whatsoever. And o pernitiosum est, si unitas desit bonis: ita perniciosius est, si non desit malis. Eripiuntur enim justa, dum dividuntur injusti. At verò contra bonos vehementer praevalent, quando in malo se concorditer tenent, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24. the more strongly men in such case are united together, the worse they are, the more evil they may do; yea the worse it is for themselves too. For the more they are united and conjoined either with other, the more are they disunited and disjoined from God. But to leave this Digression, though not altogether impertinent, which p I was that morning admonished, that somewhat of this Argument was of course by the Doner● desire required and expected. the present Occasion in part required of me; and to return to the main Point that we are principally to pursue. Reason 8 Therefore, lastly, are God's Kingdom and his Righteousness first to be sought, because The seeking thereof will be the most Compendious Course for the compassing of our own Desires. Member 4 For why do men neglect to look after God's Kingdom? r Moratur meres familiarus. Sic illam disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quantumsat est, non dum habeo. Si ad illam summam pervenero, tunc me totum philosophiae dab●, Sen. epist. 17. Forsooth, Benefit. because they must build their houses, they must feather their nests first: they must get something that may be a stay to them hereafter, that they may be able to defend the world withal. To remove therefore this rub, and to rid and ease men of this care, our Saviour here telleth them, that s Quid in longum ipse te differs? expectabis ne foenoris quastum, aut ex merce compendium, aut tabulas beati senis, cum fieri possis statim dives? Repraesentat opes sapientia: quas cuicunque supervacuas fecit, dedit ibidem. upon the due seeking of God's Kingdom and his Righteousness, or the Righteousness thereof, (for t Eodem quod sensum attinet, redeunt; etiam si ad Deum, non ad Regnum referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Quem iniquè igitur Maldonatus taxat tanquam Gracarum literarum imperitum. all cometh to one effect) all these things that men so much desire and look after, and take so much thought and care for, shall be by God himself provided for them, supplied unto them, and cast in thereupon as an advantage thereunto. So that * Virtus omnia in se haebet: Omnia adsunt bona, Quem penes est Virtus, Plaut. Amph. 2. 5. Est tanti laborare, omnia bona semel occupaturo, Senec, epist. 76. This one thing will bring all with it, it will help us to all things, that Observat. 5 our heart can desire. u Psalm. 37.3, 4. Trust in the Lord, saith the Psalmist, and do good, and thou shalt assuredly be fed. Delight thyself in the Lord, and he will give thee thine own hearts desire. x Psal. 84.11. He will be y Deus Sol et Scutum, dabit gratiam & gloriam. thy Sun and thy Shield; he will give thee grace and glory: and he will deny thee no good thing, so long as thou leadest a godly life. As z 1 King. 3.9.— 13. 2 Chron. 1.11, 12. when Solomon asked Wisdom, it pleased God so well, that he gave him Wealth and Honour together with it: so upon the seeking hereof, we shall not only find it, but we shall have all other good things cast in upon us together with it. Nor indeed can it be otherwise. Reasons 4 Reason 1 For first, we shall have thereupon our right to all things restored us in Christ. a 1 Cor. 3.22, 23. All things, saith the Apostle, whether present, or future, this world or the next, all things, I say, are yours; and you Christ's; and Christ Gods. As b Hebr. 1.2. Christ, so all Christians are c Gal. 3.26. Rom. 8.17 in Christ d Apoc. 21.7. Heirs of all things. And for e Audacter Deum rogues, nihil illum de alieno rogaturus, Sen. epist. 10. God therefore to deny them aught, were to deny them of their own. Reason 2 Secondly, they that thus do, are f john 1.12. Gal. 3.26. 2 Cor. 6.17, 18. God's Children in Christ; and g john 14.13. & 16.23. 1 john 5.14, 15. may have for the ask what they will at God's hands. For, h Matth. 7.11. If you that are evil, saith our Saviour, use to give good things to your Children; how much more will your heavenly Father give you good things, if you ask him? i Psal. 147.9. Matth. 6.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. Epictet. Arian. Dissert. l. 3. c. 26. He feedeth the fowls of the air, and the beasts of the field: and he that is careful to provide for his hounds and his hawks, will he suffer his Children to beg and starve, that must one day be his heirs? Reason 3 Thirdly, he hath prepared a Grown, a Kingdom for them. k Luke 12.32. Fear not, little flock, saith our Saviour, it is your Father's will to bestow a Kingdom upon you. And, l Qui dabit regnum, non dabit viaticum? Aug. de verb. Dom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. in Matt. 22. Will he deny them a Crum, that will give them a Crown? Will he deny them a bit of bread, or a cup of drink, ( m 1 Chron. 29.11, 12. all the wealth in the world is no more with him; he can as easily give the one as the other) that purposeth one day to make them Kings? Reason 4 Yea last, he hath bestowed his own, his only Son on them. n john 3.16. He so loved them, that he gave his only begotten Son for them. And, o Rom. 8.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Rom. hom. 15. He that spared not his own Son, but gave him up to death for them, how can he but give them all things together with him? p Qui misil unigenitum, immisit spiritum, promisit vultum, quid tandem tibi negaturus est? Bern. de Temp. nihil ei negaturus creditur, quem ad esum vituli hortatur, Hieron. de Fil. Prodig. He that q 1 joh. 4.9, 10. sent his Son to die for them, hath r Galat. 4.6. put his Spirit in them, and hath s Matth. 5.8. promised them the fruition of his blessed presence for ever; how can he refuse to provide for them, and confer upon them whatsoever good thing they shall stand in need of, while they live here? Use 4 Now this first serveth to admonish all Christian men, yea all men Use 1 in general, both what they should first and most, and what they should last and least care for. Admonition. t Optimum est curam principalem animae impendere. Eucher. ad Valeria. primas apud nos curas, quae prima habentur, obtineant: summasque sibi solicitudinis parts, quae summa est, salus vendicet. Omnia vincat eo study, quo praecedit omnia, Ibidem. Their first and principal care should be for the principal things, that is, for spiritual things, for God's Kingdom and his Righteousness, for sanctificat ●n and true holiness. u Quis extruendi, nisi cum fundamenta jeceris, locus est? Superaedificare caeteras utilitates destinanti salus fundamentum est. Caeterum quomodo quispiam sequentia addat, si nec prima possederit? Idem ibid. These are the things that most nearly concern them, and without which they can have no benefit of aught else. And these are the things that God would have them most to look after: As for other things, when we have so done, he would have us leave the care of them wholly to him. x Psalm. 55.22. Roll thy burden upon the Lord, saith the Psalmist, and he will maintain thee. y 1 Pet. 4.4. Cast all your care upon him, saith S. Peter; for he taketh care for you. And, z Philip. 4.6. Take you no thought for aught, saith S. Paul: but let all your wants be made known unto God by prayer. He * Matth. 6.32. knoweth what is fit for you, and he will supply you. What a deal of trouble, and distraction might we free ourselves of? How great quietness and sweet tranquillity of mind might we procure to ourselves, if we could do thus? Use 2 But alas how contrarily (and let that be the next Use) are most men affected to that that God would here have? Reprehension. Error 1 God would have men take care for spiritual things, and leave the care of temporal things wholly to him. Whereas most men take a clean contrary course. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Matth. 22. All the care they take is for temporal things, and as for spiritual things, they say, they will leave all to God's mercy: They will take to themselves God's part, and they will leave God their part. What he would do himself, they will do; and what he would have them do, that they put off and refer wholly to him. Temporal things they will be sure to look for, they will not trust God with them: But for spiritual things if they will not be found without seeking, for their parts they are never like to be sought after. Error 2 Again, Spiritual things God would have to be esteemed as the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. principal, and to be set in the first place; and temporal things to be reckoned of as d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in hunc locum. secondary matters, as things accessory unto them. Whereas worldly men generally take a direct contrary course. They e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lucian. Terpsion. set the cart, as we say, before the horse. They f Si caro famula, anima domina, non oportet posteriore loco nos dominam ponere, ac famulam iniquo jure praeferre, Eucher. ad Valer. make Sara tend on Hagar; the Mistress wait on the handmaid. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Agatho apud Clem. Strom. l. 5. Velut apud Athen. Dipnosoph. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sic enim utrobique interstinguendum, ne suus sententiae lepidissimae lepos intereat. Vise Hadr. junium in Adag. Cent. 3. Adag. 79. They make the principal the accessory, and the accessory the principal. Take most pains in that, that God would have them to take least in; and take least pains in that, that God would have them to take most in. First God's Kingdom and his Righteousness, saith Christ, and then Riches or those other things, h Vers. 32. meat, drink, and apparel. But i O cives, cives, quaerenda pecunia primùm est. Virtus post nummos.— Horat. ep. 1. first Riches, saith the World, monies and means of maintenance, (for k Lucri bonus est odor ex re Qualibet.— Vnde habeas quaerit nemo; sed oportet habere, juven. Sat. 14.— facias rem, Si possis, rectè: si non, quocunque modo rem, Horat. ep. 1. these must be had howsoever) and l Ita est; cum omnia habueris, tunc & sapientiam habere voles. Hoc erit ultimum vitae instrumentum, &, ut ita dicam, additamentum, Sen. epist. 17. then Religion and Righteousness may a little, time enough, be looked after, when we are once furnished of the former. Yea Gods Children themselves are ofttimes too much faulty in this kind: Too slack and careless in seeking after the best things; and more careful than they should be, for the things of this life. Not so diligent in attending as they should be, with Marry, that m Vnicum necessarium Luke 10.42. one thing, that is only necessary, and without which no worldly thing can aught avail them; and on the other side, with Martha, n Solliciti de multis, Luke 10.41. troubled about many things, and those many times such as they might very well be without, much perplexed and distracted with care and thought about provisions for the body, for the back and the belly, for meat, drink and apparel; (that which our Saviour here o Matth. 6.25, 28, 31. Luke 12.22, 29. had reproved in his followers before) as if either they wanted p Matth. 6.26. a Father to provide for them, or q Matth. 6.32. Luke 12.30. their Father were ignorant of their wants. r Perkins alicubi. If we see a young man grow worldly, full of care and thought for the world, we are ready to say, Sure his Father is deceased, and his Friends gone; he hath lost those that should look after him; he hath no body left to take care for him but himself; else s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Rhetor. l. 2. c. 12. he would never sure be so worldly, so full of care as he is. But our heavenly Father is not dead: (he t 1 Tim. 6.17. Apoc. 15.7. liveth for ever to do for us:) nor doth or can u Esay 49.15. his care die for them, whom he hath once vouchsafed to undertake the care of. And it is a great wrong therefore, that Christian men offer to this their careful and provident Father, when they are so full of care themselves. But doth no care at all then become Christians? may some man say. Question. Or is all Care utterly condemned? Should Christian men be like those of a judg. 18.27. Laish, a sort of careless people, to live looking after nothing, but b Qui finxit alas papilioni, is curabit omnia. Luxuriosorum diverbium. Scalig. de Subtle. put off all to God's providence, and so let things go at six and seven, as we say? Not so neither. We must wisely distinguish here; Answer. that we neither wheel into the whirlpit of distrustfulness on the one hand, nor wreck ourselves against the rock of retchlessness on the other. There is a twofold care, yea or carefulness, if you will: there is c Solicitudo diligentiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a carefulness of diligence; and there is d Solicitudo diffidentiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a carefulness of diffidence: the one is approved and commended; the other is disallowed and condemned: we are e Prov. 27.23. & 22 29. Phil. 4.8, 9 1 Tim. 5.4, 8. enjoined the one; we are f Philip. 4.6. 1 Tim. 6.8, 17. inhibited the other; nor doth the one necessarily follow the other, or the expulsion of the one exclude also the other. Conceive it by a plain and familiar instance. A Father placeth his Son in a Farm, furnisheth him with a stock, biddeth him play the good husband; and further assureth him, to put him out of all fear, that, if things fall out otherwise than well, so that it be not by his own wilful neglect or default, he will supply him and set him up again. The Son in such case, though he may well be the less distrustful, yet ought not to be the less diligent, for this his Father's kind offer, and the assurance given him of such supplies. Nor ought Christian men therefore to be the less careful of g Prov. 6.6, 7, 8. & 12.11. & 28.19. walking diligently and industriously in those places and callings whereunto God hath assigned them, or in following the affairs and doing the duties that do thereunto appertain. (They h 2 Thess. 3.6, 11. walk inordinately, saith the Apostle, that i 1 Thess. 4.11. follow not their own work, and as well k 2 Thess 3.10. earn, if they be able, a● l 2 Thess. 3.12. eat their own bread;) because God hath graciously promised, and undertaken to provide for them. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phillip 3.16. Walk they must each one carefully n 1 Cor. 7.20, 24. within the compass of his calling, and expect o Deut. 28.8. Psalm. 128.1, 2. God's blessing upon their labours and endeavours. But for the issue and event of them, they must not be troubled and distracted about it; but p Psalm. 37.5. 2 Sam. 10.12. leave that all to God, q Hebr. 13.5, 6. assuring themselves that he will not see them to want, howsoever things fall out, but will furnish them ever with what is fit. Use 3 And so in the third place, this serveth to meet with a conceit that keepeth many from looking after the things of God's Kingdom, Prevention. because they fear that they shall want necessaries, if they shall so do. For, to omit that true r Fides famem non formidat, Hieron. ad Heliodor. Faith, as Jerome speaketh, feareth not Famine: and again, that he is unworthy this Crown, this Kingdom, that preferreth worldly trash before it, or s Matth. 13.44, 45, 46. Luke 14.26, 33. that is not content t Phil. 3.7, 8, 9 willingly, yea and u Hebr. 10.34. gladly, * Omnia relinquas, ut hoc habeas, Sen. ep. 76. to forgo the one, for the attaining and compassing of the other: Such fear is wholly superfluous; it is a groundless fear: Since that God the Father by jesus Christ his Son and x 2 Cor. 1.20. his Surety, hath here given thee assurance, that so long as thou seekest it as thou oughtest, y At necessaria deerunt. De esse non poterunt, Sen. ep. 17. thou shalt never want aught; all other things shall be from God himself supplied to thee with it. And a Psal. 34.10. the Lions themselves therefore, saith the Psalmist, (and the Lion is the b Prov. 30.30.31. Rex ferarum, Isid. Orig. l. 10. c. 2. King of beasts,) shall hunger and starve: those that are likeliest to be fed: But those that seek the Lord shall want nothing that is good. He c Psalm. 78.24. Pluviam escatilem, Tertul. de Patient. will rain bread from heaven, and d Psalm. 78.20. & 114.8. Petram aquatilem, Ibid. set the flint stone abroach, and turn e Psalm. 107.35. 2 King. 3.17. Esai. 43.19, 20. the dry and waste wilderness into rivers of water, before his shall pine and perish. Use 4 Yea this rather should induce, incite, and encourage Encouragement. us to seek, as the more carefully, so the more cheerfully after these things, considering that so gracious a promise is annexed thereunto: f Psalm. 34.9. Fear, that is, g Sicut, 1 King. 17.32, 33. & alibi. serve the Lord diligently, ye his Saints, saith the Psalmist: for there shall nothing be wanting to them that fear him. h Parare unde vivam volo. Simul & parare disce— Sen. epist. 17. i. vis parare? Parandi rationem disce, Lips. wouldst thou then be cared for? wouldst thou be provided for? wouldst thou need to take no more thought or care for aught? Get thee into Christ's Court; get thee a place in God's Kingdom. Men think they shall be well, they shall be safe, they shall be made for ever, when they have got some place, so it be at least some gainful one, about the King, or belonging to the Court: such an office could they compass, they should never need more to fear want, or to take further care for the world. Yet we know and see that such places oft bring * Desere palatia: nam Curia curis, imò crucibus & mortibus Semper est obnoxia, Petr. Bless. ep. 57— dum excelsus steti, nunquam pavere destiti.— Sen. Thyestes. 3. 1. a world of cares with them, and i Paucos beavit aula, plures perdidit: Sed hos quoque ipsos, quos beavit, perdidit. are a means oft to bring men to want. But he that hath a share in this Kingdom of God, shall never indeed need to take further care for aught, shall never need indeed to fear any defect. k jerem. 17.7, 8. Blessed is the man, saith the Prophet, that dependeth upon God: for he shall be as a Tree planted by the water side, that spreadeth her root alongst the river, and doth not feel when the scorching heat cometh, but continueth ever green, and taketh no thought for the year of drought, nor at any time ceaseth to have fruit on her. Forbear not therefore the following hereof for fear of want; but follow these things rather if thou wouldst not fear want. In like manner for your Children, would you have them so provided for, that you should not need to take any further care for them in that kind? Distrustful care, I mean still, and of uncertain event; for otherwise l 2. Cor. 12.12. Parents ought to be careful to provide for their children; and m 1 Tim. 5.8. he is worse, I say not, than an Infidel, but n Nahum. 2.13. Thren. 4.3. Ipsae ferae saevissima s●●tus suos fovent, en●tri●at: ●ilvi p●llas circumvol●●●s rapinis prospici●●, Aug. de Civit. l. 19 c. 12. than a brute beast, that doth otherwise. But would you so do for them, that they may be sure not to want? which otherwise, o Eccles. 4.14. Ample & regiae op●s, ubi ad malum dominum pervene●●●●, 〈…〉 ●ssi●gntur, S● 〈…〉 s●● 〈…〉 ●●oef●●●●rat. 〈◊〉 Ovid. Trist. 3.7. though you leave them never so much, they may do. Do the like for them, that you are exhorted here to do for yourselves. A poor man when he hath gotten his child once into the Hospital, how glad is he? he thinketh he need take no more care for him, whether he live or die, whether he leave him aught or no; (and yet he will do his best to get some what to leave him;) he knoweth there he shall not want. But get yo●● Children, say I, not into Christ's Hospital, but into God's Kingdom 〈◊〉 Grace, and they shall then be sure indeed never to want, you shall need to take no further thought for them. Let this be thy first care, and thy principal care, as for thyself, so for them, not how to make them rich, but p Genes. 18.19. Deut. 6.6. 1 Chron. 28.9. how to make them religious, how to work the sincere q Prov. 24.21. Ephes' 6.4. f●a●e of God, & r 1 Tim. 4.6. 2 Tim. 1.5. & 3.15. faith of Christ into them. This when thou hast once effected, thou needest not be troubled to think what will become of them, if thou be'st taken away from them; or what thou shalt be able, when thou diest, to do for them: thou shalt leave them Gods blessing, if thou hast nothing else to leave them; (where Religion and Righteousness runneth on in a race, there s Psal. 115.13.14. God's blessing is also hereditary with it:) and if thou leave them that, though thou leave them nought else, they shall be sure to do well, they shall never want aught. For, t Psal. 37.18, 19 The Lord knoweth the days of the upright, or the righteous; saith David: and their inheritance shall abide for ever. They shall not be confounded in the evil time: and in the days of famine they shall have their fill. And he confirmeth it further by his own experience, both concerning them and their issue. u Psal. 37.25, 26. I have been young, and am now old; yet x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem. Alex. Paedag. lib. 3. cap. 7. never, either in my younger or elder times, have I seen any righteous man forsaken, or his seed driven to beg their bread. But though he be merciful and ready to lend, (a means many times to lessen and impair men's estates) yet his seed after him inheriteth the blessing. Yea but we see even y Hebr. 11.37. godly men many times in want, may some say. Objection. I answer in a word. z Psal. 37.10 & 64.11 They never want what is good, what is necessary, Solution. what is * Sicut contra de malis Chrysippus apud Plut. de commun. not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ait sapientem nulla re indigere, & tamen multis illirebus opus esse: contra stulto nulla re opus est; nulla enim rescit uti, sed omnibus eget. Egere enim necessitatis est. Nihil autem sapienti necesse est quod non habet. Sen ep. 9 needful and behooveful for them to have. And whatsoever is not good and fit for them, it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diogen. Laert. l. 6. better for them to be without it, than with it; to want, than to have it. Do we not see, I say not, the Sons of Kings, but even Kings and Princes themselves oft by the Physician's direction b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dion. Chrys. Orat. 14. imprisoned in their own Palaces, confined to, and cowpt up in their chambers, restrained of their wont full and delicate fare, and held to hard meat, as we say, tied to a strict and spare diet; yea and glad too to observe it, because c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. it would otherwise be worse with them? No marvel then if the godly sometime in like manner, though Kings and d 2 Cor. 6.10. Lords of all things, are for their spiritual health and further good, restrained of some things that are not so fit for them at the present. Such want is no want, when a man rather e Aliud enim non habere, aliud career, Cic. Tuscul. l. 1. is without, than wanteth that, which to be without then is for his good. Conclusion. To end where we began; let us by any means take heed lest our immoderate care for the things of this life, expel and justle out our care for things belonging to a better life: f Congruum non est in honore solicitudinis nostra praestantioribus pe●ora subjicere, Eucher. ad Valer. Let that rather yield to this, and g Philip. 4.4. this than will discharge us of that: let our main and principal care be for God's Kingdom and his Righteousness, and for other things we may then boldly h 1 Pet. 5.7. cast our care upon God, who will be sure thereupon i Psal. 23.1. Luk. 22.35. sufficiently, yea k 2 Cor. 9.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. in hunc locum. abundantly to furnish us with whatsoever l Matth. 6.32. he shall see to be needful and fit for us. FINIS. A Short Catechism for the Simpler Sort. 1 Q Who made the whole World, and Man at the first? A. a Genes. 1.1.27. God, b Eccles. 12.1. Rom. 11.36. Apoc. 4.11. the Creator of all things. 2 Q. What is God? A. An d Psal. 90.2. & 102.27 eternal, and e Apoc. 1.8. Psal. 115.3. & 135.6. almighty c john 4.24. Spirit, most f 1 Tim. 1.17. jude 23. wise, most g Esai. 6.3. Apoc. 4.8. 1 Sam. 2.2. holy, most h Psalm. 92.15. & 145.17. just, and most i Psal. 102.8.— 19 & 145.8. merciful. 3 Q. How many Gods are there? A. There is but k Esai. 44.6.8. 1 Cor. 8.5, 6. one God. 4 Q. How many Persons are there in that one Deity? A. There are l 1 john 5.7. three Persons, m Matth. 18.19. 2 Cor. 13.13. the Father, the Son, and the holy Ghost. 5 Q. Is each of these Persons God? A. Yea: n john 17.3. Eph. 1.3, 4. the Father is God, o john 1.1. Hebr. 1.4, 6, 8. Rom. 9.5. the Son is God, and p Act. 5.3, 4. the Holy Ghost is God. 6 Q. Are they then three several Gods? A. No: they are q 1 john 5.7. Matth. 3.16, 17. three distinct Persons, yet but r Deut. 6.4. john 10.30. 1 john 5.7. one God. 7 Q. Whereof did God create Man at first? A. s Gen. 2.7. & 3.19. Eccles. 12.7. He made man's body of the mould of the earth; but his soul he created immediately of nothing. 8 Q. In what estate did God then make Man? A. He made him t Eccles. 7.31. pure & perfect, u Gen. 1.26.27. & 9.5. in his own Image, like himself. 9 Q. Wherein was Man then like unto God? A. In that he was perfectly x Colos. 3.10. wise, and perfectly y Ephes. 4.24. good. 10 Q. How came man then to be evil as now he is? A. z Rom. 5.12, 18, 19 By disobeying God, in breaking his Commandment. 11 Q. Wherein did Man break the Commandment of God? A. a Gen. 3.6. In eating of the fruit of one Tree, b Gen. 2.17. which God had forbidden him. 12 Q. Who persuaded him so to do? A. c 2 Cor. 11.3. Gen. 3.1, 4, 5. The Devil persuaded the Woman, and d Gen. 3.6. the Woman her Husband. 13 Q. What is the Devil? A. e Matth. 4.1. The Devil is an f Luk. 7.21. & 8.2. evil Spirit, who being g 2 Pet. 2.4. jude 6. damned for sinning against God, doth h 1 Pet. 5.8. john 8.44. seek to destroy others. 14 Q. What became of Man after he had thus sinned against God? A. He became most i Gen. 6.5. wicked, and most k job 14.1. & 5.6, 7 wretched. 15 Q. In what regard wicked? A. In that l Gen. 3.7. Ephes. 4.22.24. he lost God's Image, and was m Gen 3.22. Deut. 32.4, 5. not now like unto God as before, but n john 8.44. 1 john 3.8. like the Devil. 16 Q. In what regard wretched? A. In that o Gen. 3.23. he lost God's favour, and p Gen. 3.16, 17, 18, 19 Rom. 5.12, 16. brought upon himself Gods everlasting q Galath. 3.10. curse and r Rom. 2.8, 9 wrath. 17 Q. In what state are we all then, since this fall of our first Parents? A. We are all also s Ephes. 2.2, 3. by nature most t Rom. 3.9.— 20. & 5.12, 19 Titus 3.3. wicked, and most u Rom. 3.23. & 5.12, 15, 16, 17, 18. wretched. 18 Q. When come we to be thus evil and wicked? A. We are evil and wicked x Gen. 8.21. Psal. 51.5. & 58.3. Esai. 48.8. from our very breeding and our birth. 19 Q. What do we for this our wickedness deserve at God's hands? A. y john 5.28, 29. Matth. 25.46. Eternal damnation z Matth. 10.28. Apoc. 14.10, 12. & 21.14, 15. both of soul and body in hellfire. 20 Q. Are we able any way to save ourselves from this? A. No: a Psal. 22.29, & 49.7, 8, 9 Rom. 5.6. & 8.3. we are not able: for we are by nature spiritually b Ephes. 2.1. Col. 2.13. dead in sin and naughtiness. 21 Q. Is there no means then to deliver us from eternal destruction? A. Yes: c Rom. 7.24, 25. Act. 4.12. we may be delivered d Rom. 3.24.25, & 5. 17-21. by God's mercy in Jesus Christ. 22 Q. Who is that jesus Christ? A. Jesus Christ is e joh. 10.30. & 14.9, 10. Heb. 1.3. the second Person, f Prov. 30.4. & 8.23, 24, 25. Matth. 16.16. the eternal Son of God. 23 Q. What hath he done to save us? A. g Esai 53. 4-2. Phil. 2.6, 7, 8. 1 Pet. 2.24 He suffered death upon the Cross, h Rom. 5.8, 9, 10. Galat. 1.4. & 3.13. 1 Thess. 1.10. Hebr. 2.9, 14, 15. & 9.12.15. to save us from death and destruction. 24 Q. How could he die being the eternal Son of God? A. He was both i jer. 23.6. & 33.16. Esai. 9.6. 1 john 5.20. God and k joh. 1.10. Gal. 4.4. 1 Tim. 2 5. Man; and l 2 Cor. 13.4. 1 Pet. 3.18. died as he was Man; but m john 2 19 & 10.17, 18 raised himself again to life as he was God. 25 Q. Shall all men than be saved by Christ? A. n Luke 13. 23-28. Matth. 7.13, 14, 21, 22.23. No: none shall be saved by Christ, but o Mark 1 15. such as p Luke 13.3, 5. & 24.47. repent of their sins, and q Mark 16.16. john 3.14— 18, 36. believe in him. 26 Q. What is meant by repenting of Sin? A. To repent of our sins is to be r Act. 2.37. 2 Cor. 7.10. hearty sorry for them, s Psal. 97.10. Rom. 7.15, 20. & 12.9. to hate and abhor them, and to endeavour carefully t Prov. 28.13. john 5.14. to shun and avoid them. 27 Q. What is meant by believing in Christ? A. u Rom. 3.25, 28. & 4.5. & 9.32, 33. & 10.4.9.11. To believe, or x Psal. 2.12. & 32.10. & 37.22. to trust in Christ, is y Esai. 50.10. Phil. 3.7, 8, 9 to rely wholly upon him for z Heb. 1.2. & 9.14, 26. 1 john 1.9. the pardon of our sins, and * Rom. 5.9, 10. Hebr. 9.28. the safety of our souls. 28 Q. How come we thus to rely on him? A. By a Rom. 1.16. & 10.14, 17. the word of God, b Rom. 3.21, 22. & 10.5.— 8. Gal. 3.2. making known God's mercy in this behalf towards us in Christ Jesus. 29 Q. What means are there to give us further assurance of the mercy of God towards us? A. The c Mark 1.4. & 16.16 Act. 2.31. Luke 22.19, 20. Sacraments give us further assurance of God's mercy revealed in the Word. 30 Q. What is meant by the word Sacrament? A. Sacraments are as visible d Gen. 17.10, 11, 23. Exod. 12, 11, 13. Signs and e Rom. 4.11. Psal. 50.5. jer. 34.18. Seals of God's mercy towards us in Christ. 31 Q. How many Sacraments are there now in use? A. There are f 1 Cor. 12.13. two Sacraments; g Mark 1.4. Matth. 28.19. Baptism, and h 1 Cor. 11.20, 23, 26. the Lords Supper. 32 Q. What is Baptism? A. Baptism is a Sacrament, wherein i Hebr. 10.22. Ephes. 5.26. by washing of the Body is signified k 1 Pet. 3.21. Rom. 6. 2-9. the purging and cleansing of the soul. 33 Q. What is the outward Sign in Baptism? A. The outward l john 1 26, 31. & 3.23 Sign in Baptism is water. 34 Q. What is that a Sign of? A. Water in Baptism is m Matth 3.11. john 1.33. & 3.3, 5. a Sign of the Holy Ghost, n 1 Cor. 6.11. 'tis 3.5. whereby we are inwardly renewed. 35 Q. What is the Lords Supper? A. The Lord's Supper is a Sacrament, wherein o 1 Cor. 1.28. & 10.21 Matth. 26.26, 27. by eating and drinking is represented p 1 Cor. 10.16, 17. & 12.13. our spiritual Communion with Christ. 36 Q. What be the outward Signs in the Lord's Supper? A. The outward Signs in the Lord's Supper are q Matth. 26.26. 1 Cor. 10.16, 17. & 11.26, 27.28. Bread and r Matth. 26.29. Mark 14.25. Wine. 37 Q. What are they Signs of? A. The s Matth. 26.26. 1 Cor. 10.16. & 11.27, 29. Bread signifieth Christ's Body, and the t Matth. 26.28. Luke 22.20. 1 Cor. 10.16 & 11.27 Wine signifieth his Blood. 38 Q. What is meant by the breaking of the Bread, and the pouring out of the Wine? A. The Bread is broken, and the Wine poured out, u Matth. 26, 26, 28. Luke 22.19, 20. 1 Cor. 11.26. to represent x Esai. 53.3, 4, 5, 10. Luke 22. 42-45. the cruel pains and torments, and y Phil. 2.8. Esai. 53.12. Matth. 27.34— 50. the bitter and bloody death that Christ suffered for our sake, 39 Q. To what end are we to come to the Lords Table? A. First, a Luke 22.19. 1 Cor. 11 24.25. to be put in mind of Christ's death and passion: And secondly, b Matth. 26.28. Luke 22.20. to be assured thereby of the forgiveness of our sins. 40 Q. How ought they to be affected that desire to repair thither? A. First, they ought c jerem. 3.1.13. Psalm. 51.1, 2, 3. to see and know their sins; Secondly, d 2 Cor. 7.10. Zech. 12.10. to be truly and sincerely sorry for them; Thirdly, e Psalm. 97.10. Prov 8.13. to hate and abhor them, as f Esai. 53.4, 5, 6. Rom. 4.23. 1 Pet. 1.18, 19 the cause of Christ's death; And lastly, g john 5.14. jer. 34.15, 16, 18, 20. 2 Pet. 2.20, 21, 22. Hebr. 6.4, 5, 6. & 10. 26-29. to resolve not to return again to the practice of them. FINIS. THE SPIRITVALL WATCH, OR CHRIST'S GENERAL Watchword. A MEDITATION on MARK. 13.37. What I say unto You, I say unto All, WATCH. By THOMAS GATAKER B. of D. and Pastor of Rotherhith. LONDON, Printed for EDWARD BREWSTER. 1637. TO THE RIGHT WORSHIPFUL AND Religious his very kind Cousin, Sr. ROBERT COOK Knight, eldest Son and Heir to that worthy Knight Sr. WILLIAM COOK late deceased: Long life and good days, with increase of Grace here, and eternal Glory hereafter. HOPEFUL SIR, THis weak Work was intended your worthy Father now deceased, unto whom so many bonds of alliance, of dependence, of ancient acquaintance, and of continued beneficence so straight tied, so deeply engaged me; and whom therefore next after mine Honourable Patron, and that Worshipful Society, wherein I spent so much time, and whereof I remain yet an unworthy and unprofitable member, I could not in this kind overslip without some just note of ingratitude. But since it hath pleased God unexpectedly (to our great loss and grief, though, no doubt, his a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philip. 1.23. fare greater gain) to remove him hence, and to receive him thither where he now resteth, as without need, so beyond reach of these Offices, I know none that may better lay claim to it than yourself, who are to rise up in his room, and to stand in his stead, as Firstborn in that Family, whereof he lately was Head. I shall not need to add, what inducements and encouragements I might further receive to address these my poor endeavours that way, from those pregnant prints as well of piety as other good parts evidently discovering themselves in your own person, observed by others as well as myself, and the rather observed, because so rare ordinarily in others of your years, and of your rank. The consideration whereof, as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Menand. it ministered much comfort to your worthy Father before his decease, esteeming it no small Honour unto him that God had graced him with a Son of such parts and hopes in the judgement and by the testimony of so many as well judicious observers as unpartial reporters: so it helpeth not a little to mitigate the great grief of all his and your friends not without great cause conceived for the loss (if they may be termed lost, that God findeth to their eternal weal and welfare) of one whom they so highly ever prized, and now so deservedly desire; and ministereth good ground of hope, that you will further in due time, (as he said sometime of Constantine's Sons) b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. in vita Constant. wholly put on your worthy Parents, so c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. exactly resembling them in their virtuous parts, and treading so precisely in their religious steps, that both they may seem to survive in you, and you be known thereby to have come of them. And this the rather it standeth you upon to contend and strive unto, considering (as I doubt not but you do) that as it is a double d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Herad Et idem Helen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Does est magna parentum virtus. Hor carm. lib. 3. ode 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Hipp. grace for a good man to be well descended, while both his parentage is a grace to him, and he likewise a grace to it: So it is e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. Plut. de and. poet. Itane tandem majores famam tradiderunt tibi tui, ut virtute eorum anteparta per flagitium perderes? Plant. trinum. Teterrimis ignaviae aut nequitiae sordibus imbuta, portenta nobilia. Val. Max. lib. 3. c. 5. Qui acceptam à majoribus lucem in tenebras convertant. Ibid. c 4. a foul disgrace and a double stain for one so descended to degenerate from the good courses, or come short of the good parts of those he came of, and so to prove either a blot or a blemish to them that might otherwise have been a grace and an honour to him, but shall now help rather to condemn him than to acquit or excuse him. It was the speech of one for a natural man notably qualified, though but meanly bred, to a dissolute person well borne, upbraiding him with his birth, f Ego primus illustravi domum meam; tu dedecorasti tuam. Cicero post Iphicratem. I am a grace to my stock, thou a blot to thy lineage: as another not unlike him in the like case, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates. My stock is some stain to me, but thou art a stain to thy stock. And indeed as it were g Malo pater tibi sit Thersites, dummodo tu sis Aeacidae similis;— Quam te Thersitae fimilem producat Achilles. juvenal. satyr. 8. better for a man to come of a Thersites so he prove like Achilles, than to come of an Achilles if he prove like Thersites: So it had been less evil for Manasses to have descended immediately from an Achaz or an Achab, than descending (as he did) immediately from an Ezechias to prove in conditions and course of life a second Achaz or an other Achab. This consideration may well be a strong engagement to godliness, where but either parent only hath been religious. For if h 1 Cor. 7.14. either party believing, though the other be an infidel, be of force sufficient to bring the Children bred between them within compass of God's Covenant: surely the godliness of either, though the other were profane, must needs be no small tiall to oblige their issue the more straight to that course, which they stood bound to have taken, though their parents had been both of them utterly irreligious. But in this kind hath God to you been more abundantly gracious, in blessing and honouring you on both sides with two such worthy Parents, whose memory as it is and will ever be deservedly honoured with all those that here knew them; so it is justly expected that it be revived in you especially, and the residue of their issue, as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. Meleagr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sophocl. Antigon. in a lively monument, and one better than of marble or brass, not of their earthly and worldly, but of their spiritual and worthiest parts. Yea, as k 1 King. 1.37. David's Courtiers sometime wished, that his son Solomon might in state and honour not succeed only, but exceed David his father: so the like may well in some regards be expected at your hands, in well-doing and piety not to parallel only, but to surpass him you sprang from. For, to omit that God hath furnished you with some abilities of learning that he had not, that he hath called you sooner and entered you earlier, you have the more day before you: Your worthy Father hath broken the ice to you, he hath laid you to your hand a good foundation of religious courses in that Family that you are to be Head unto hereafter; he hath settled near you and obliged unto you * Mr. T. Baily sometime Fellow of Maudlin's in Oxford. a man of singular parts, who as he was sometime your Tutor and Governor, so will not cease now to be a Counsellor and Coadjutor unto you, by whose advice and assistance you may have plentiful means of furtherance in that godly course that by God's gracious goodness you have already made entrance into. Sir, you see what a task is exacted of you, what a necessity of well-doing and of proceeding in good courses is every way imposed upon you. Let all laid together prevail with you to make you as the more careful to affect and embrace all good means of help and furtherance therein; so the more forward and diligent from time to time instantly and incessantly to crave further grace at his hands, by whose strength we all stand; who as he hath begun this his gracious work in you, so is alone able to finish it (and I doubt not but he will so do) to his own glory in you, and your eternal glory with him. And to this purpose may this lose discourse afford you any the least help, I shall esteem it a sufficient recompense of my labour in the publishing of it, what ever the issue be otherwise: If any other beside shall reap benefit thereby, I desire but that God may have the praise of it, and myself only their prayers. Howsoever it prove, it shall remain a testimony of the sincere love and respect that he beareth and oweth to you and the house you come of, who both is and shall by God's grace always continue, Your Worship's hearty wellwisher and affectionate Kinsman, THOMAS GATAKER. Euripides Helena. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Imple tuorum vota, dum refers pii Mores parentis: namque honoris culmen hoc Summum, parent siquis editus pio Pietate patrem & ipse prosequitur pium. CHRIST'S GENERAL Watchword. MARK. 13.37. WATCH. §. 1. The Occasion. THere be a Adventus duo: altar in humilitate, alter in sublimitate. Tertull. Apolog. Adventus Domini duplex. Bern. in advent. serm. 4. imò triplex, ad homines, in homines, contra homines, ib. 3. Primus in humilitate, postremus in majestate, Gregor. Rom. mor. l. 17. c. 19 Occultus, quo venit judicandus; manifestus, quo veniet judicaturus, August. de temp. 220. Venit enim salvator, veniet damnater, Idem in joan. tract. 4. two come of our Lord and Saviour Christ mentioned in Scripture: the former of them in mercy, b Matth. 18.11. john 12.47. to save the world; the latter of them in majesty, c Matth. 16.27. john 5.22, 27, 28. to judge the world. Some of those that lived in the time of the former, had d De illo ab eo quaesierunt quem sperabant, non de illo quem jam videbant, Aug. epist. 80. moved question to our Saviour himself concerning the latter; e Marc. 13.4. Mat. 24.3. When will the coming of the Son of man be? Now our Saviour, in way of answer unto this question, layeth down both the certainty and the uncertainty of his second coming: the certainty, that it shall be; the uncertainty when it shall be. That, which is wont to be said of the day of Death, being no less true of the day of Doom; f Nihil certius; nihil incertius. Bern. de Coena Dom. ser. 2. & medit. c. 3. & epist. 105. There is nothing more certain, and yet nothing more uncertain: g Caetera nostra & bona & mala incerta sunt: sola mors certa est. Aug verb. Dom. 21. incerta omnia: sola mors certa, cujus etiam hora incerta est, Idem in Psal. 38. Nothing more certain than that it shall be: as sure, we use to say, as Death; and may well say, as Doom: For h Mark. 13.31. Mat. 24.35. Heaven and earth (saith our Saviour) shall pass away, but so shall not my word. And yet i Poena certa, hora incerta: mors certa, dies mortis incertus, Aug. ibid. nothing more uncertain than when it shall be. For, k Mark. 13.32. Mat. 24.36. Of that day and hour knoweth no man aught, no nor the Angels in heaven, nor the Son ( l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Eunom. serm. 4. & ex eo Eulogius count. Agnoitas apud Photium biblioth. cod. 230. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephrem. ad Anatol. quaest. 1. Secundum sormam servi, Aug. de Trin. l. 1. c. 12. In statu humiliationis, Vorst. apolog. disp. 2. §. 33. Parum enim solidum, quod Aug. in Psal. 36. & in Gen. contra Manich. l. 1. c. 32. & 83. quaest. 60. sed & de Trinit. l. 1. c. 12. nescit, i. nescire facit. Neque firmum satis quod Greg. Rom. l 8. epist. 42. & Cyril. thesaur. l 9 c. 4. In humanitate norat; sed ex humanitate non norat. as he was m Quod ante passionem nescit, post resurrectionem novit, Chrysost. in Act. 1.7. Et Origen. in Mat. homil. 3. Vise jansen. concord. Evang. cap. 123. then) himself. Hereupon he taketh occasion to n Mark 13.33. Matth. 24.42. exhort his Disciples whom he then spoke to, and o Non illis solis dixit, quibus tunc audientibus loquebatur, sed illis etiam qui fuerunt post illos ante nos, & ad nosipsos, & qui erunt post nos usque ad novissimum ejus adventum, August. epist. 80. us all in and by them, unto circumspection and wariness, unto vigilancy and watchfulness: p semper paratum sit cor ad expectandun, quod esse venturum scit, & quando venturum scit, nescit. Aug in Psal. 36. that since such a day must once come, and they know not how soon it may come, wherein they shall all be called to give up their accounts, that therefore they live in a continual expectation of it, in a perpetual preparation for it; that whensoever it shall come, they may be found ready and fit for it. Which exhortation having urged and enlarged by sundry arguments of enforcement and illustration in q Mar. 13.34, 35, 36. Matth. 24.43. etc. the words before going, he doth r Mar. 13.37. here repeat and conclude, winding up the sum of all before delivered in this one word, WATCH. The Division. A word not consisting of many syllables or letters; but containing Part 1 much matter, and matter of much use. Which that it may the better and the more orderly be unfolded, we will refer all that shall be spoken to these four heads: The Sense, the Proofs, The Manner, and the Means: Or, The Sense. 1. The Meaning of the word, whas it is to watch. 2. The Reasons, why we ought so to watch. 3. The manner, how we must watch. 4. The Means, whereby we may watch. The two former belong to Doctrine; the two latter to Use. §. 2. For the first of them, to wit, what it is to watch. Watching is, to speak properly, s Corporum est somnus, sicut & mors cum speculo suo somno. Anima quieti nunquam succedit. Tertull. de anima, c. 32. & 25. jacet enim dormientis corpus ut mortui, viget autem & vivit animus. Cicer. de divin. lib. 1. Somnus siquidem è corpore est, atque in corpore operator, Aug. de immortal. anim. cap. 14. Corpore autem dormiente anima insomnis agit. Hippocr. de insomn. Totaque sibi sua est, jul. Scalig. ad eundem. an affection of the body; and is by way of metaphor only applied unto the soul. In regard whereof it will not be amiss to consider briefly what it importeth in the one, that we may the better conceive thereby what it signifieth in the other. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Phrynichus: Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sicut dormitione transitur ad somnum, sic exporgefactione transitur ad vigilationem, Aug. in Psalm. 3. Watching therefore and waking are two several things: it is one thing to wake, or to be awake, and another thing to watch. For example: we are all here (I presume) at this present waking; but cannot properly be said to be watching, because neither is it now the ordinary time of rest, neither (it may be) have we any present inclination thereunto. But the Disciples of our Saviour the night before he suffered, are said to have watched with him, u Matth. 26.40. Can ye not watch an hour with me? because both it was then the ordinary time of repose, and they very sleepy and drowsy also themselves. Again, x Psalm. 77.3. the Psalmist complaineth that God held his eyes waking, or y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watching; (but in an unproper sense) that he was forced to keep waking, and so in some sort to watch as it were against his will. A man lieth oft awake when he would fain sleep, but z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Herodot. loquitur, i insomnia laborans, ut Caeciliu apud Nonium. cannot, either through disease of body or distraction of mind: And a man that is set to watch, may keep awake, but not mind or regard his charge: and neither of them in such case are said properly to watch. But those that sit by such a sick man as cannot sleep, to tend him, are said to watch by him: And the Shepherds are said to have been a Luk. 2.8. pastors, dum super gregem suum vigilant, gregis ipsius pastorem in praesepio invenire, videre, tenere merentur & autorem. Petrus Chrysol. serm. 24. watching over their flocks, when the Angel appeared to them that brought them tidings of Christ's birth. So that bodily watching (to speak properly and precisely) is then, when a man striveth to keep himself corporally waking for the tending or heeding of something, at such time as he is or may be inclining to sleep. §. 3. But it is no such bodily watching that is here intended. A man may not watch thus, that keepeth himself so awake: and b 1 Thess. 5.10. Si dormituri sumus, quomodo vigilamus? Cord vigilam●●, etiam cùm corpore dormimus, August. de verb. Dom. serm. 22. a man may not keep himself so awake, and yet watch. c Acts 12.6. Peter watched thus while he slept in the prison between two soldiers tied fast with two chains. And so did d Psal 3.5. & 4.8. David, when trusting to God's gracious protection, he laid himself quietly down to sleep. Whereas on the other side, e Matth. 26.47. judas sat up all the night long (as f job 24.14. Vigilat fur, & expectat ut homines dormiant. Aug. in Psal. 125. thiefs and murderers also do many times) to put his treason in practice, g Matth. 26.40. while his fellow Disciples slept; and yet watched he no more, nay not so much as they did. And h 2 Sam. 11.2, 3, 4. David was broad awake, when he spied Bathsheba from off his terrace; and yet watched he not so well as before he did, when on his pallet he lay fast asleep: he rose from one sleep, to fall into another, a worse sleep. It is not i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagoras apud Stobaeum, l. 2. c. 1. Est somnus corporis; est & animae: illud ergo cavere debemus, ne ipsa anima nostra dormiat, August. in Psal. 62. a corporal, but a spiritual; not a proper, but a figurative, a metaphorical watching, (and yet a watching that hath reference to that proper, some resemblance of that corporal watching) that our Saviour here intendeth. To apply therefore what was before said of watching, to the Soul, and so to our present purpose. Sin is in the word compared to a sleep. k 1 Thess. 5.6, 7. Peccatores dormientibus similes, Anastas. in Hexam. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paedag. lib. 2. cap. 10. Let not us sleep, as others sleep, saith the Apostle: For those that sleep, sleep in the night: and, We are not of the night, but of the light and of the day. He speaketh as of a spiritual l Rom. 13.12. night of ignorance, so of a spiritual sleep of sin. Repentance is said to be an awaking (as it were) out of this sleep. m 1 Cor. 15.34. Awake to righteousness; and sinne not, saith the same Apostle. And again, n Ephes. 5.14. Animam dormientem excitat. Aug. in Psal. 62. Awake thou that sleepest, and arise from the dead, from the deadly sleep of sin, and Christ will enlighten thee. And o Quare vitia sua nemo confitetur? quia adhuc in illis est. Somnium narrare vigilantù est: & vitia sua confiteri sanitatis indicium est. Expergiscamur ergò ut errores nostros coarguere possimus. Senec. epist. 54. As it is a sign that a man is awaked out of his sleep, when he telleth what dreams he saw in his sleep: so it is a sign, saith the Heathen man, of one truly repentant, when a man maketh sincere confession of his former offence. And lastly, the striving to keep ourselves from future relapse, and from falling back into this our former deadly slumber again, is that which by the same metaphor is termed watching, as here, so p Matth. 24.42. & 25.13. & 26.41. elsewhere. So that it is as much in effect, as if our Saviour had said, The Doctrine. when he willeth us to watch; that It is not sufficient for us, that we have been awaked out of the deadly sleep of sin; but we must with all heedful diligence for the time to come strive to keep ourselves thus waking. Watch we cannot till we be awaked; and q Nam vigilare leve est; pervigilare grave, Martial. l. 9 ep. 70. when we are once awaked, we must ever watch. And so have we both the true sense and signification of the word; and the point also therein propounded. §. 4. Now the Reasons of this point may be four: Part 2 The first taken from the drowsiness of our own natural disposition. The Proof. The second from the diligence of our Adversary the Devil. The third from the necessity of perseverance. The fourth and last from the danger of relapse. Reason 1 For the first of them, to wit, the drowsiness of our own natural disposition. r Matth. 26.43. He came the second time, saith the Evangelist of our Saviour's Disciples, whom he had but lately before awaked, and found them asleep again; for their eyes were heavy. And as it is with those that be of an heavy constitution, of a drowsy disposition, that though they be awaked out of sleep, yet unless they use some diligence (yea though they so do) to keep themselves awake, they are ready ever anon to be napping and nodding, and (if they be not the more careful) to fall even fast asleep again: So it is naturally with every one of us in regard of our souls: We are all generally s Languido sumus ingenio, & in somnum ituro, aut in vigiliam somno simillimam: ut Senec. de provide. c. 5. of a very dull and drowsy disposition, by reason of that lumpish flesh of ours, t Rom. 7.17, 23. that abideth much even in the best of us. By means whereof it cometh to pass, that we are oft sleeping and slumbering, be we never so careful and diligent; yea in danger oft, after we have been awaked out of this dreary and deadly sleep, to fall eftsoon back again into the same, if we keep not a constant watch over ourselves and our souls. Beside that the Devil is ready and busy ever to help forward, besprinkling of our temples with his spiritual Opium of evil motions and suggestions, to further the matter, and to cast us again (if it be possible) into a Lethargy irrecoverable. Reason 2 §. 5. A second Reason therefore may be taken from the diligence of this our Adversary. u 1 Pet. 5.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joan. jeiun. de penitent. Be sober and watch, saith the Apostle, for your Adversary the Devil goeth about continually like a roaring Lion, seeking whom he may devour. x jugulent homines, surgunt de nocte latrones: teipsum serves, non expergisceris? Horat l. 1. epist. 2. Shall men watch, saith the Heathen man, to slay and destroy others? and wilt not thou watch to save thyself? So say I: Shall Satan be more vigilant in watching to do us a shrewd turn or a mischief, than we in watching to keep ourselves safe from his malice? y Perniciosus nimis est repentinus hostis, nam aut inscios praevenit, aut incautos praeoccupat, aut opprimit dormientes, Chrysol. serm. 27. Undoubtedly if he watch thus continually to assault us, unless we watch as constantly on the other side to prevent him, we shall soon come to be surprised and vanquished again of him. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Gen. hom. 3. Continual watch therefore is to be held of us, because * Psal. 56.1, 2, 5. our enemy continually lies in wait for us: nor can we ever in regard thereof (be we never so watchful) be overmuch wary, yea or wary enough. A thing the rather to be regarded, because it is not here, as in bodily or in worldly watch and ward; where a Quid quisque vitet, nunquam homini satis Cautum est, in horas. Hor. carm. 2. 13. some watch for the rest, and the rest sleep while they wake: as that b Epaminondas. Greek, Commander sometime said in a general solemnity, that c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ad praefect. indoct. & in Apophthegm. reg. & duke. he kept sober and watched, that others the whilst might drink and sleep: And Philip of Macedon used to say, that d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Carystii histor. Athenae dipnosop. lib. 10. he might safely drink deep, as long as Antipater kept sober and watched. But it is not so in this spiritual watch; we cannot here watch by deputy; no man can watch for us; but every one must watch for himself. §. 6. But (may some say) are not the Ministers of God in the word called e Ezech. 3.17. & 33.2. jerem. 6.17. Esai. 52.8. & 62.6. Watchmen? and are they not said f Hebr. 13.17. to watch for our souls? I answer: True it is indeed; they are called Watchmen: and they are said to watch, yet not so much for, as g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. over your souls. Now it is one thing to watch for one, and another thing to watch over one. To watch for one (to speak properly) is h Quomodo Plut. in Apophth. refert Philippum à somno diuturniore experrectum dixissè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Parmenio Graecu indignantibus quod is interdiu obdormiret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to watch in his stead that he may not watch: as in a City besieged, or in a set Camp some few watch by night in their turns that the rest the whilst may sleep: and as i Princeps vigilat ut quiescant subditi. justinian. in authent Coll. 2. tit. 2 & Coll 8. tit. 10. Et Bonifac. 8. in prooem. 6. Decret. & Innocent. 4 ibid. l. 2. tit. 5. c. 1. Omnium somnos illius vigilia defendit, omnium otium illius labour, omnium delitia● illius industria, omnium vacationem illius occupatio. Sen. ad Polyb. c. 26. the Prince is said to watch, that the subject may rest at ease: or the * Somnosque non defendit excubitor meos. Sen. Thyestes. Prince's guard to watch, that he may sleep safely. But to watch over one is to watch by him to keep him awake; as those that watch Dear to tame them by keeping them from sleep; or as those that tend a sick Patient in some drowsy disease, or k post elleborum sumptum praecipit Hippocr. aphor. 4. 14. after some medicine received, or a vein opened, or the like, where sleep may be prejudicial and dangerous unto him. In this latter manner are we said to watch over you, and the main end of our watching is to keep you waking. Which unless it be therefore by our watching effected, all our watching in regard of you is to no purpose; no more than their watching about the Patient before spoken of, if he sleep amids them, while they watch about him. The Pastor then indeed must watch over his people: but l jerem. 6.17. the people must watch also with their Pastor, and must be kept waking by his watching. Yea as m Act. 20.28. 1. Tim. 4.13.15, 16. he must watch over both himself and them; so n Matth. 7.15. & 16.6. & 24.4. 2 joan. 8. must they in person also watch each one over himself. To which purpose, if we should demand of our Saviour, as Peter did sometime in the very same case, and upon the like occasion; o Luke 12.41. Master, speakest thou this unto us alone, or unto all? Dost thou speak this to thine Apostles only, or to Pastors alone, that are to watch over others, or to the people also, to thy Disciples all in general? our Saviour would no doubt answer, yea so expressly he doth answer, p Mark. 13.37. Quod uni dictum est, quisque sibi dictum putet. Auson in jude 7. Sapient. in S●lone. What I say unto you, I say unto all, Watch. Others may watch over us; but none can watch for us: each one in person must ever watch for himself. §. 7. To the adversary before mentioned, we might well add Enemy 2 another, no less dangerous than the former, to wit, the world, as a Exod. 32.22. Aaron saith of his people, b 1 joh. 2.16. & 5.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quomodo Plaut. Cassin. 2.5. & Merc. 5.3. In fermento tota jacet uxor. wholly set upon wickedness. This though we be c joh. 15.19. not of it, yet are we d joh. 17.11. in it, neither can e 1 Cor. 5.10. we go, or f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. de sera vind. get out of it, g Quomodo ille apud Plut. de Tranquill. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ipse Deus, simulatque volam, me solvet. Hor. ep. 17. l. 1. when we will ourselves; h joh. 17.15. we must stay in it, till it please God i Gen. 5.24. to call us out of it. And so long as we are in it, k Pro. 6.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Lysist. Incedis per ignes Suppositos c●neridoloso. Horat. carm. 21. we tread upon embers, l job. 22.10. jer. 18.22. Ezech. 2.6. Inter medios laqueos in hac vita inceditur. Bern in Cant. 52. we walk among snares, of m Phil. 2.17.18. evil example, of allurement by n Num. 227.17. profit and o Prov. 7.18. pleasure, of shame and abashment by p 1 Pet. 4.4. Hebr. 11.36. derision, scorn and contempt, of terror and affrightment by q joh. 15.19. & 16.2. opposition, threats, and discountenance, if we do not as others do. We are in as much danger (if not much r Homo malus ipso est Diabolo nocentior. justum siquidem hominem Diabolus timet, homo malus contemnit. Diabolus homini nisi permissus non nocet, malus homo nocet etiam prohibitus. Aut. oper. imp. in Mat. hom 24. Ludolf. vita Chr●sti, 1. 52. & Vor. de Sanct. 2. 10. more) by evil men as by devils, by s joh. 6.70. devils incarnate, as by t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Contrario sensa quamid Graecieff. runt. devils indeed: they are u john 8.44. 1 joh. 3.8. limbs of the devil, and x Homo malus telum Diaboli: sine homine adversus hominem nil potest. Author. oper imperf. hom. 24. the instruments that he oftest maketh use of. y jam. 3.6, 7, 8. Ezec. 2.6. Fera quavis ipse ferocior est, Qui (ut Martial. spectac. epigr.) jubet ingenium mitius esse feris. Fera siquidem nisi irritata out same coacta non saevit: homo gratis crudelis est. Fera habet crudelitatem, sed rationem non habet: homo & crudelis est & rationalis Fera malum unum aliquod habet, homo omnia. Author operis imperf. hom. 24 We are more in danger of wicked men for our souls, than they are for their bodies that live in the wide wilderness, where wild beasts are most frequent. They were men like themselves that our Saviour warned his to beware of, when he said, z Matth. 10.17. Quid ista circumspicis, quae tibi possunt fortasse evenire, sed possunt & non evenire: incendium dico, ruinam, & alia quae nobis incidunt non insidiantur. Illa potius vide, illa devita, quae nos observant, quae captant. Rari sunt casus. etiamsi graves naufragium facere, vehiculo everli: ab homine homini quotidianum periculum. Adversus hoc te expedi, hoc intentis oculis intuere. Nullum enim malum frequentius, nullum blandius. Tempestas minatur antequam surgat, praenunciat fumu● incendium, crepant aedificia antequam corruant. Subito est ex homine pernicies, & eo diligentius tegitur quo propius accedit. Sen. ep. 103. Take ye heed of men: for they are they that may do you most mischief. They were b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lycurg. apud Stob. c. 2. Heu quam mala atque dep●avata prorsus est Natura nostra?— Putas ne tu interesse inter hominem & seram? Nec paululum, nisi in figura corporis. Curvantur aliae, inambulat recta haec fera. Lips. Lupus est homo homini, non homo. Plaut. Asin. 2. 4. Erras si istorum qui occurrunt tibi, vultibus credis Hominum effigies habent, animos serarum. Nisi quod illarum perniciosior est primis incursus, quos transire non q●eunt. Nunquam enim illas ad nocendum nisi necessitas inigit: aut same aut timore coguntur ad poenam. Homini perdere hominem libet. Sen. ep. 103 Men-wolves that he forewarned them of, when he told them, that he should send them out a Matth. 10.16. as sheep among wolves. And had not they need c Ephes. 5.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to walk warily, that d Psal. 57.6. & 141.9. & 142.3. Vigilandum est semper; multae insidiae sunt bonis. Ex Trag Cic. pro Planc. have so many snares in their way? Had they not need to stand continually upon their guard, that have their enemies e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thacyd. hist. Vtrinque conciduntur in medio siti. on either side, nay f Psal. 17.11. Intus caro extra Satan, mundus undique. on every side of them? Have they not just cause to g Luk. 2.8. watch night and day, that abide there where h Psal. 57.4. Lions, Wolves, and wild beasts of ravenous disposition are most rife? §. 8. But there is yet a third enemy, as vigilant and diligent, yea more incessant and more dangerous than either of the former, and that is our own corrupt nature. For the other two are without us, this is within us, it is an inbred, an homebred adversary. A man's enemies, saith i Mica. 7.6. the Prophet, and k Matth. 10.36. our Saviour from him, shall be those of his own house. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranq. Molestissimum malum intestinum & domesticum. Bern. in Cant. 29. An household foe is much more dangerous than a foreigner, than one out of the house, though dwelling at the next door. But this enemy of ours is not in our house, but m Matth. 15.18, 19 Gen. 6 5. jerem. 17.9. in our heart, lodged and seated in the very inwardest and secretest closet of our soul. The other two are professed adversaries, this a pretended friend. And n Aditum nocendi perfido praestat fides. Sen. O●dip. 3. Nullae sunt occultiores insidiae, quàm hae● quae latent in simulatione officii, aut in aliquo necessitudinis nomine. Nam eum qui palàm est adversarius, facilè cavendo vitare possis: hoc verò intestinum ac domesticum malum, non modo existit, verum etiam opprimit, antequam per spicere atque explorare possis, Cicer. Ve●rin. 3. a pretended friend is more dangerous than a professed foe. o Psal. 55.12, ●3. It was not a professed enemy, saith David, that did me this wrong; for than could I well have borne it: nor was it an open adversary, that set himself against me; for than could I have shunned him: but it was thou, o man, my companion, my counsellor, my guide, my familiar. And therefore, p Mica. 7.5. Trust not a friend, saith the Prophet, take heed especially of a false friend; put no confidence in a counsellor: keep the doors of thy mouth from her that q 2 Sam. 12.8. In accubitu mos ille ut accumberent uxores in sinu virorum Lyps ad Tac. annal. l. 11. Hinc Caesaremà Dolobella dictum Spondam interiorem regiae lecticae, refert Sueton. c. 49. Sic. joan. 13.23, 25. lieth in thy bosom. But this falsehearted friend of ours lieth not in our bosom, but within our breast. Again, the other two cease sometime their opposing of us, this is incessant, it never ceaseth. Though there be a continual r Genes. 3 15. enmity, a perpetual hostility, s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Aesch. in Ctesiph. & Demost. pro coron. Sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Plut. Periel. a war without truce between Satan and us: yet are we not always actually t In bello perpetuo, at non in praelio. Quo modo Liv. hist. l. 30. Non praelio modò se, sed bello victum. in skirmish and combat. We are not always in fight, though we be always in the field. Nor is the devil himself always about us or with us. But u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. ep. 1. Quid terras alio calentes Sole mutamus? Patriae quis exul Se quoque fugit. Hor. carm 2. 16. Rectè Varro, Long fugit, quisuos fugit: At longius, qui se. our corrupt nature is never from us, it is always x Non est extrinsecum malum nostrum: intra nos est, in visceribus nostris sedet. Sen. epist. 50. in the very midst of us; y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Hoc se quisque mode fugit: at, quem scilicet, ut sit, Effugere haud potes est, ingratis haret & angit. Lucret. l. 3.— teque ipsum vitas fugitivus & erro; Frustrâ: nam comes alra premit, sequiturque fugacem. Horat. serm 27. Vitia nos nostra, quotunque transierimus, secutura sunt. Sen. ep. 50 Nihil tibi prodest peregrinatio, quia tecum peregrinaris. Peregrinaris cum affectibus tuis: & mala te tua sequuntur. Sen. epist. 104. we carry it about with us continually, whithersoever we go, or wheresoever we become. And * In hoc genere militia nunquam quies, nunquam ocium datur. Sen. epist. 52. it is never idle in us, but incessantly working on us, continually either hindering us in well-doing, or provoking and egging of us on unto evil. z Galat. 5.17. The flesh, saith the Apostle, lusteth and striveth against the Spirit, so that ye cannot do what you would. And, a Rom. 7.22, 23. I find by woeful experience, that when I would do good, evil is present with me. For mine inner man delighteth in the Law of God: But I see and feel another law in my limbs rebelling against the law of my mind, and leading me captive to the law of sin that is in my limbs. §. 9 Lastly, without the help of this traitor b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simot. epist. 40. Nec nolens quisquam laeditur, sed nec volens. Nemo laeditur nisi à se. Tu ipso tibi ni aliquid facias, malus quid faciat? Aug. homil. 29. no other enemy can hurt us. c Debilis est adversarius, nisi volentem non vincit. Pelag. ad Demetr. Lege Chrysost. orat. 67. tom. 6. & orat. 2. tom. 7. The devil himself cannot foil us, unless we ourselves will. d Suadere & solicitare potest, cogere omninò non potest. Aug. hom. 12. Habet astutiam suadendi, non potestatem cogendi. Idem in Psal 91. & in joan. 12. He may persuade and entice, suggest and provoke, but he cannot enforce or constrain, nor unless our own heart give consent, cause us to sin. As we use therefore to say of the Land and State that we live in, that We need not fear any foreign foe, if we be true among ourselves: So may it be said much more truly of our spiritual estate, e Quid à foris conturbare aut contristare poterit, si intus bene estis, & fraterna pace gaudetis? Bern in Cant. 29. Pax vobis à vobis sit, & omne quod extrinsecus minari videtur, non terret, quia non nocet. Ib. we should not need to fear any outward adversary, either world or devil, if our own heart were, and would be sure to keep true to us. But f Diabolus plus confidit in adjutorio carnis, quoniam magis nocet hostis domesticus: illa ad subversionem meam cum illo foedus iniit. Bern. medit. c. 14. Huic accedit, hac utitur serpens malignus: baculo nostro nos cedit, manus nostras cingulo proprio ligat. Ibid. it is our own heart within us that is ready to join with our adversaries without us, and to betray us unto them. g joh. 14.30. The prince of this world, saith our Saviour, hath been dealing with me; but he found nothing in me; and therefore prevailed not against me. But h Diabolus quum aliquid suggerit, tenet consentientem, non cogit invitum. non enim seducit aut trahit aliquem, nisi quem inven●rit ex ali●ua parte jam sibi similent. Aug. de diverse. 20. he never cometh to assault us, but he findeth enough and too much in us; the main cause why so oft he prevaileth against us. i Hosts intra nos multos habemus, carnis concupiscentias, carnis fructus Hugo d● continent. c. 3. He findeth a many judasses' within us, that are ready to join with him, to second him, to assist him, to fight for him, to betray us into his hands. Without this intestine traitor then, the devil himself cannot hurt us: but it alone is able to hurt us without him. We need no other Tempter to tempt or entice us to evil: we have k Gen. 3.6. Portaemus' omnes impressum nobis cauterium conspirationis antiquae, Eva nostra caro nostra, per que concupiscentiam Serpenti nos prodit. Bern. in Cant. 72. an Eve, a Tempter of our own each one within us, more powerful and more effectual than any is or can be without us, and one that needeth not any help from without. l jam. 1.14, 15. Rom. 8.12, 13. Every man, saith the Apostle, is tempted, when he is enticed and drawn aside by his own lust. And so lust having conceived bringeth forth sin, and sin being consummate bringeth forth death. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. orat. 67 tom. 6. Hostem si foris non habes, domi invenies. Liv. hist. l. 30. No need is there of other devil to delude or destroy us; there is devil enough in the hearts of every one of us to do either, there is enough in us without any devils help to effect either. §. 10. We have as much cause then n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. enchirid. c. 72. to watch even against ourselves, as against any adversary whatsoever. Since that as the Heathen man sometime said, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de adulat. Every man is the first and the greatest flatterer of himself: and others could never come to fasten their flatteries upon us, if we did not before flatter ourselves: So p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anacharsis apud Stob. eclog. tom. 2. c. 2. every man is the first and the greatest enemy to himself: and other enemies could never do us any harm, if we did not first conspire with them to hurt ourselves. And if they had need to be exceeding vigilant, and extraordinarily circumspect, that have not only many open enemies, besetting and assaulting them on every side without, but many close traitors also, that have busy heads and working brains, plotting and practising continually their ruin at home; then surely no less cause have we to be extraordinarily watchful, whose case, as we see, is the very same. If q Nusquam securitas, neque in coelo, neque in paradiso, multo minus in mundo. In coelo. n. cecidit Angelus sub praesentia divinitatis, Adam in paradiso de loco voluptatis, judas in mundo d●scholae Salvatoris. Bern. de diverse. 30. our first parents had cause to watch in Paradise, when there was no adversary but without: Much more have we cause to watch, and to watch most diligently now, when we have adversaries r 2 Cor. 7.5. both without and within. For therein is the difference, as s Faber in jac. 1. Nonnunquam tentatio praevenit concupiscentiam, ut in Eva: nonnunquam sequitur, ut in juda. one saith well, between t Genes. 3.1, 6. Adam and u joh. 12.6. & 13.2. judas, so between our first parents and us, that Outward temptation prevented inward corruption in them, inward corruption preventeth outward temptation in us. So many adversaries therefore, so vigilant, so diligent, round about us, on every side of us, before us, behind us, above us, beneath us, without us, within us, * Ire vides quadrato agmino exercitum, ubi hostis ab omni parte suspectus est, pugna paratum. Hoc aliquanto nobis magis necessarium. Illi enim saepe hostem timuere sine causa. Nobis nihil pacatum est. Tamsuperne quam infra metus est. Vtrumque trepidat latus. Sequuntur pericula & occurrunt. Sextius apud Sen. ep. 60. must needs enforce on us an incessant watchfulness, if we have any care of our own safety. §. 11. A third Reason may be taken from the necessity of perseverance. q Matth. 10 22. & 24.13. Non qui inceperit, sed qui perseveraverit, salvus crit. Incipere multorum est; perseverare paucorum. Bern. de grad. obed. Multi enim magna aggrediuntur, sed in via deficiunt: in desertum multi exeunt, sed ad terram promissionis pauci perveniunt. Aug. ad fratr. increm. ser 8. Who so endureth to the end (saith our Saviour, he alone) shall be saved. The Christian course is compared to a race. r Hebr. 12.1. Let us run with patience (saith the Apostle) the race set before us. And s 1 Cor. 9.24. in a race (saith the same Apostle) all run; but all win not. If we ask who win, he telleth us elsewhere, that t 2 Tim. 2.5. they only win the wager or get the garland, that run u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non certat legitimè, nisi qui certat ad finem usque. Aug. ibid. according to the laws of the game, to the rules of the race. Now in worldly razes the law of the game is, that none but he gaineth the prize, that getteth first to the goal: But in the spiritual race the law is otherwise. For x Non qui primus venerit, sed quicunque pervenerit. Chrysan Matth. there not who so cometh first, but who so holdeth out to the last, y Matth. 19.30. & 20.16. & 22.14. be he in order of place or time first or last, is sure to win and to do well. z Apoc. 2.10. Be faithful to death, and thou shalt have the crown of life, saith our Saviour to each Christian soldier and soul. a Incassum bonum agitur, fi ante terminum vitae deseratur: quia & frustra velociter currit, qui priusquam ad metas veniat, deficit. Greg. mor. l 2. c. 40. Non inchoantibus siquidem praemium promittitur, sed perseverantibus. Isidor. de sum. bon. lib. 2. cap. 7. As in a race than it is to no purpose for a man to set out with the first, and to run eagerly a while, if after some time he sit down, and stay at the midway: yea if he give over when he is within but a foot or two of the goal, it is all one as if he had never set foot into the field: So here for a man b Gal. 5.7. & 3 3. to run well for a spurt, and then to give over, yea to break off that good course that he was entered into but a day or twain before decease, it is enough to annul all his former proceed, and to make him to be in no better estate than if he had never set foot into the good ways of God. For c Perseverantia sola virtutum coronatur. Bern. de temp. 114. Aeternitatis imaginem perseverantia praese fert. Sola est cui aeternitas redditur. Idem de consider. l. 5. it is perseverance alone in well-doing, that carrieth away the crown. d Cedunt prima postremis. Tacit. annal. l. 13. The latter part of a man's life over-swayeth the former: and e Vita posterior priori praejudicat. Hieron. ad Furiam. the former yields it to the latter. f Ezech. 18.24. Vides oblivione profunda sepeliri virtutes, quas perseverantia non insignivit. Bern. de grad obed. Neque enim incepisse, vel facere, sed perficere virtutis est. Ex Hier. Gloss. ad Mat. 10.22. Atqui non est magnum bonum inchoare quod bonum est, sed consummare, hoc solum perfectum est. Aug. ad fratres in eremo, serm. 8. If the righteous man (saith the Prophet, or rather God himself by the Prophet) shall turn from his righteous course of life that before he lived in, none of his former good deeds shall be remembered or reckoned; but in the evil that then he doth, he shall die. Yea to keep to the comparison that we have in our text: If a Servant or Soldier appointed to watch for his Masters coming, or against the enemy's approach, shall continue watching till within an hour or some shorter time of the arrival of the one or the assault of the other, but shall then chance to fall fast asleep; he shall be no less in danger either to be shent of the one or to be slain by the other, than if he had slept all out, and watched no time at all. And the like may be said of our spiritual Watch; which if we shall for any time intermit, or after any time give over, we may chance in the interim, to be surprised either by the justice of God, or by the malice of Satan, and so g Non enim ex praeteritis, sed ex praesentibus judicamur. Gavendum ergò semperque timendum, ne veterem gloriam & solidam firmitatem unius horae procella subvertat. Hieron in Ezech. c. 26. be in danger of perishing everlastingly by either, notwithstanding all our former watch. To which purpose saith our Saviour in the words next before my text; that it is in this case h Mark. 13.34, 35, 36. Luk 12.36, 37, 38. As when a man going from home for a time, leaveth his servants to keep house, and setteth each one his task, and willeth the Porter to watch: and he warneth us all therefore to i Luk. 21.36. watch incessantly, (because k Mat. 24.42, 43. we know not what time our Lord and Master may come) lest if he come suddenly, he take us asleep. §. 12. Reason 4 A fourth Reason may be taken from the danger of relapse: l joan. 5.14. Go thy way (saith our Saviour to the Cripple he had cured) and sin no more, lest a worse matter befall thee. As we stand continually in no small danger of relapse, partly through the drowsiness of our own disposition, and partly through the diligence of our Adversary the Devil, (as before we have showed:) so is there m Ingens periculum ad deteriora redeundi. Sen. epist. 72. no small danger in relapse, and in relinquishing this our spiritual watch: which if ever therefore we give over and fall from, it shall not be barely all one to us, as if we had ever lain still asleep, but it shall be fare worse with us, than if we had never been awaked. For as it is in the diseases of the body; so it is likewise in the sickness of the soul. As * Gravius aegrotant ●, qui cùm levari morbo videntur, in eum de integro inciderunt. Cic. fam ep. 30. lib. 12. in bodily sickness the relapse usually is worse and more dangerous, more incurable and irrecoverable than the disease itself was at first: so it falleth out commonly, yea so it is ever ordinarily in this spiritual Lethargy, that the relapse proveth more desperate than the disease was in itself. n 2 Pet. 2.20, 21, 22. For if men (saith the Apostle) having escaped these worldly defilements o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by the acknowledgement of Christ (or the profession of Christianity) come after to be entangled and again overcome of them; p Matth. 12.45. the latter estate of such is worse than the first. For it had been better for them never to have q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod plus est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. taken notice of the good way of God, than after notice taken of it, to turn again away from it. Since that such, as the Proverb truly speaketh, are r Prov. 26.11. like the Dog that resumeth his own vomit; s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jambus est, & poeticum quid spirat. and like Swine that after washing return again to their wallowing in the mire. As if he had said in words applied to the present comparison, It had been better for men to have lain fast asleep still, snorting securely in their sin, than having been by the word and Spirit of God, raised and roused out of it, to fall afterward back again into some deadly fit of it. §. 13. They seldom awake again, that fall the second time so fast asleep. Partly, for that through their own inbred corruption (the evil humour that feedeth this drowsy disease) waxing commonly in such cases more fierce and furious than afore (like a mastiff that breaketh lose, when he hath been tied up some time; or like t Torrens ab obice saevior ibat. Ovid. metam. l. 4. the stream of a river that hath recovered scope again, where it had found some restraint formerly, either penned in with arches, or bounded with banks) this spiritual Lethargy in the return of it groweth stronger upon them, and so harder to be subdued and expelled than at first; like a malady that hath got mastery of, and now contemneth those remedies that kerbed and abated the force of it for a while. As also partly through Satan's malicious policy, who endevoureth all he can by plunging of such as have broken or been breaking away from him (if he can fasten again upon them) as deep as may be in all manner of impiety and impurity, thereby to make them surer than ever to himself: u Stella ad illud Luc. 11.24, 25, 26. like the Jailor, that having laid hold on his prisoner again, that had either attempted or made escape from him, layeth load on him with irons as many as he may bear, to make him sure from starting aside any more. Yea and partly through the just judgement of God, who upon such Apostates (as, though he have been so gracious and merciful unto them as to awake them out of this deadly slumber sometime, yet he findeth them not thankful to him for it, nor steadfast and faithful with him, nor careful to keep their watch so as they should, but willing to sleep again, x Esai. 56.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighting in slumber, and repenting that ever they were awaked) is wont y Esai. 29.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfudit spiritu soporis alti, jun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormitare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sopore alto teneri. Livel. to pour out the spirit not of slumber, but of deep and dead sleep; so that it may be said of them, as of Saul and his troops, z 1 Sam. 26 12. Sopor altus jehovae. i. maximus & divinitus immissus tun. post Aug. ad Simplic. l. 2. q. 1. A deep sleep of God was upon them, that they did not awake: as he is said even a Esai. 6.9, 10. Rom. 11.8. to close up the eyes, and to make the very hearts of such (not their heads only) heavy, that they may not return or repent, that is, be awaked any more again out of their dead sleep, and so healed of this their spiritual Lethargy. And no marvel then if they seldom awake or recover, whom God, and the Devil, and their own corrupt heart, God in justice, the Devil in malice, and their own corrupt heart out of its own drowsy disposition, shall all conspire as it were together to withhold from waking, and from returning to their wont watch. § 14. So that whether we regard the drowsiness of our own natural disposition; or the diligence of our Adversary ever watching against us; or the necessity of perseverance, and holding out to the end; or the dreadful danger of relapse, if we fall from our former forwardness, and either intermit or give over our watch, and our standing upon our Guard: we cannot but see the truth of the point formerly propounded, to wit, that it is not sufficient for us that we have been awaked out of this spiritual sleep of sin, but there is further need of perpetual care to be had for the keeping of us from falling back into that deadly slumber again. The Use. §. 15. Now what may be the Use of all this, but to exhort and excite us to the diligent practice and performance of a duty so necessary, that so nearly concerneth us, and that is so oft and so earnestly exacted of us and pressed upon us, both by b Matth. 24.42. & 25.13. & 26.41. Mark. 13.33, 35, 37. Luke 12.40. & 21.36. our Saviour Christ himself, and c Ephes. 6.18. Coloss. 4.2. 1 Thess. 5.6. 1 Pet. 4.7. & 5.8. his Apostles, as here, so elsewhere. Which that we may do the more readily and with the better success, it shall not be amiss in the next place to consider of, both the Manner, how it is to be performed; as also the Means, whereby it may be effected. For the former, to wit, the Manner how this spiritual watch is Part 3 to be held, we will pitch upon four points, The manner. wherein the same doth principally consist: The 1. is a due Examination of our several actions; The 2. a diligent observation of our special corruptions; The 3. a careful avoidance of the occasions of evil; The 4. a constant resistance of temptations unto evil; And of these in order. §. 16. Point 1 The first point then of this Christian watch is the due d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scitum Bianti● referente Demetrio Phaelar. apud Stob. c. 3. Examination of our several actions, before we undertake them, lest we be otherwise unawares overtaken with sin in them, especially where they may be doubtful and questionable. e Prov. 4.26. Ponder, saith Solomon, the paths of thy feet, that thy ways may all be ordered aright. And again, f Prov. 14.15. A prudent man (will not run on head, but) will consider his steps. Those that go in g Psal. 35.6. ways dark and slippery, and in that regard dangerous, are wont to tread gingerly and step warily, feel with hand and foot their way before them, whether it be clear and firm, and will not lift up the one foot, till they find sure footing for the other. And so should it be with us that are here travelling through the dark and dangerous way of this world's wilderness, like h Genes. 14.10. the vale of Siddim slimy and slippery, and full of limepits, of such pitfalls and springs as Satan diggeth and setteth for us, and of such stumbling-blocks as he layeth before us, thereby to maim and to mischief us: i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag. aur. carm. apud Stob. p. 2. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicharm. ibid. c. 1. Look ere ye leap. Alioqui saliens antequam videat, casurus est antequam debeat. Bern. de bon. deser. Palpebrae praecedunt gressus, cum operationem consilia rectè praeveniunt. Qui enim negligit considerando praevidere quod facit, gressus tendit, sed oculos claudit, pergendo iter conficit, sed praevidendo sibimetipsi non antecedit; atque idcircò citius corruit, quoniam ubi pedem operis ponere debeat, per consili● palpebram non attendit. Greg. Rom. de Pastore par. 3. c. 1. § 16. we have great reason to look about us, and to have an eye to our footing, that we step not unwarily and unadvisedly upon that that may prove and procure either our woe or our bane, either our ruin or our ruth. §. 17. This is that that the Apostle seemeth to have an eye unto, where he exhorteth some to walk k 1 Cor. 5.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in sincerity; (as also l 2 Cor. 1.12. he professeth of himself that he so did:) and prayeth for others, m Phil. 1.9, 10. that they may discern those things that differ, to the end they may be n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sincere. The word used by the Apostle in both places signifieth properly o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Etymolog. sometime tried by the light of the Sun. And it is a Metaphor (as some suppose) taken from the custom of the Eagle, whose manner is (if we may believe p Aristot. histor. animal. l. 9 c. 34. Et Plin. hist. nature. l. 10. c. 3. & l. 29. c. 6. Nisi quod ill● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hic Haliaeeto tribuit. those that writ the natural story) to bring her young out of the nest before they be full fledge, and to hold them forth against the full sight of the sun; the light whereof those of them that can with open eye endure, she retaineth and bringeth up as her own; the rest that cannot brook it, but wink at it, she rejecteth and casteth off as a bastardly brood. In like manner should we do with those manifold motions that arise in our minds, and that are hatched as it were in our hearts, ere we proceed to put them in practice; q Assuescat animus solicita pervigilique custodia discernere cogitationes suas, & ad primum animi motum vel probare vel reprobare quod cogitat, ut bonas àlat, malas statim extinguat. Pelag. ad Demetriad. we should bring them forth first to the bright sunshine of God's word; let them look upon that, and it upon them: if they can endure it, we may on in them with courage and comfort; if not, we must stay both our hand and our heart too from further following or fostering of them. §. 18. Others think it rather taken from the usual practice of Chapmen in the view and choice of their wares. A wise and wary Chapman that hath to do with a deceitful Merchant, Draper, or other, one that keepeth his wares in obscure places where the defects of them cannot so easily be discerned, or hath false lights that may help to give a counterfeit gloss to them, he will take no ware of him upon his word, but he will first diligently view it, toss it and turn it to and fro over and over, try how it is in the midst as well as at both ends, bring it forth into the light, hold up his cloth against the sun, see if he can espy any defect or default in it; he knoweth well he may easily else be overreached. The like should be our practice, because our case is alike. We have to deal daily with diverse crafty Merchants, r Qui cavet ne decipiatur, vix cavet, quum etiam cavet: Etiam quum cavisse ratus est, saepe is cautor captus est. Plaut. Capt. 2. 2. by whom we are sure to be oft cozened, be we never so careful, and can never therefore take heed enough how we deal with them. There is first the Devil, for his slyness and subtlety termed s Genes. 3.1. 2 Cor. 11.3. a Serpent, for his experience and antiquity styled an t Apoc. 12.9. old Serpent: one that, u Sicut Mercator de falso panno non ostendit emptori medium neque finem, sed caput tantum: sic Diabolus qui est mercator peccati, ostendit fatuo peccatori solum caput panni, i. delectationem culpae, non medium, i, remorsum conscientiae, vel finem, i. poenam gehennae. Bonavent. diaeta salut. c. 2. like a deceitful Draper (saith one,) to draw men on unto sin, showeth them the present pleasure or profit of sin as the one end of the cloth, but concealeth and keepeth out of sight the middle and the other end of it in the internal remorse here, and the eternal punishment hereafter. Then there is the world, which ourselves are wont to say is wholly set upon deceit, and the Spirit of God saith x 1 joh. 5.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is wholly set upon sin: of whom we may well say as one sometime of an Historian, y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de Herodote. Both the words and the shows of it are all full of fraud. Yea there is lastly our own Heart as fraudulent and deceitful as any of them. For, z jerem. 17.9. The heart of man, saith jeremy, is wicked and deceitful above all things: who can know it? So deceitful, that ofttimes a Galat. 6.3. it deceiveth a man's own self, and so consequently b jam. 1.26. Read Dike of Self-deceit. itself. Having to deal then with such crafty ones, we had need to be exceeding wary, that they take nothing up from them, that they shall offer to obtrude on us, either by outward persuasion, or inward suggestion, or otherwise, especially where there shall be some good ground and just cause of suspicion, until we have turned it every way, and tried it by the light of God's Law, c Galat. 6.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. examined both ends, weighed well every circumstance, and searched every corner of it; that we may have d Rom. 14.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Benè siquidem praecipiunt, qui vetant quicquam agere quod dubites aequam sit an iniquum. Cic. Offic. l. 1. Tutiusque illud cautissimi cujusque praeceptum, Quod dubites, nefecerun. Plin. ep. 18. l. 1. good assurance, as the Apostle willeth, of the lawfulness and the warrantableness of it, before we venture upon the admission of it to consent, or to practise. §. 20. This was David's course: e Psal. 119.24. Thy testimonies (saith he) are my comfort and my counsel. David was a very wise Prince himself, f 2 Sam. 14.20. prudent like an Angel of God, as the woman sometime told him. And he had beside a learned Counsel about him; Achitophel among the rest, g 2 Sam. 16.23. One whose words went in those days for Oracles. But yet had David a Counsellor beyond and above all these, to wit, the voice of God himself in his word: This had a negative voice in all Davids consultations; so that though the matter propounded seemed good in his own eyes, yea and had the approbation of his learned Council withal, yet if this his head Counsellor went not with it, it was not for David to deal with. And this Counsellor so long as David harkened unto (for sometime to his own woe he over-shot himself by neglecting it; but for the most part he did so) so long he did well, and thrived and found comfort, and had prosperous success in whatsoever he went about. And the like must we do, if we desire to far as he did; make God's word our Counsellor, if we would have it our comforter: do as worldly-wise and wary men are wont to do; they will do nothing without counsel; If they dwell near to a Lawyer, whom they may freely repair and have access to upon every occasion, and of whom they may have counsel, and cost them nothing, as oft as they will, they will be sure to do nothing of moment, where the least matter of doubt or suspicion of danger may be, without his advice. And such a Counsellor have we h Deut. 30.12, 13, 14. Rom. 10.8. ever at hand with us, ready on all occasions to advise us, never weary of conferring with us, i Esai. 30.1. & 31.1. Prov 1.25. Non est verendum, ne dedignetur condiscendere nobis, qui potius si vel exiguum quid absque illo conamur, indignatur. Bern. in Cant. serm. 17. angry with us for nothing but either for not ask or not following his advice; whom therefore if we shall neglect to consult with, and take counsel of upon every just occasion, the common wariness of worldly men, yea our own wariness in worldly things will one day worthily condemn us. §. 21. Yet is this that that most men can be hardly drawn to condescend unto, to take advice of God's word, that is so willing to advise them. There is none but would have comfort from it: and there is none almost willing to take counsel of it. We like all well to have a Comforter of it; but we have no lust to make a Counsellor of it. But as David, and God's Spirit by David joineth these two together: so k Matth. 19.6. we must not disjoin or sever them the one from the other; or if we do, we shall but delude ourselves with vain hopes. For he that taketh not counsel of God's word, shall never receive comfort from God's word. He that maketh it not a Counsellor, shall never find it a Comforter. The neglect of this hath been the cause that many, wise otherwise and religious, have oft shamefully over-shot themselves, because (with l Iosh. 9.14. joshua and the Israelites in their agreements with the Gibeonites) they have not been careful to consult with the voice of God in his word. In which kind cometh justly to be censured the unadvised carriage of those that practice first and advise afterward: run on head into ambiguous actions, and then after fall to examining whether they have done well, and as they ought in them, or no. Of which course well saith the Wiseman; m Prov 20.25. Serò atquestultè (prius quod factum oportuit) postquam comedit rem, rationem putat. Plaut. Trinum. 2.4. It is a snare for a man to devour a thing consecrated, and then afterward to inquire of the vow. A man is ensnared and entangled now by his own act; so that he is not so free, n— malè verum examinat omnis Corruptus judex.— Hor. ser. 2. l. 2. nor fit now to judge aright of it, because his practice hath forestalled, and (as it may fall out) corrupted and perverted his judgement: ready therefore as o Quisque sua in lite est judex corruptus. one partial in his own cause, or as a Judge that hath taken somewhat of the one side, to pass no sincere, nor indifferent sentence. §. 22. As also their preposterous course cometh here not unworthily to be taxed, that first resolve, and then consult; determine first what they will do, and then ask advice what they should do. Thus did the Jewish Captains sometime with jeremy. p jerem. 42.2,— 7. They come to him very demurely, and make deep protestations, calling God solemnly to witness of the truth of their intention, of their willing mind and full purpose to put in execution and practice whatsoever God by the Prophet should advise them unto, were it good or bad. But (as q jerem. 42.20. jeremy after truly told them) they dissembled but with him. For they were resolved before what course they would take; and came only to make trial whether the Prophet would concur therein with them or no. Which when they found that he did not, they fly off fairly from him; yea they stick not to give him the lie, and to tell him to his teeth, r jerem. 43.2, 3. that the answer he brought them was no divine Oracle, but an untruth of his own coining at the instigation of Baruc. And in like manner do many now adays repair to God's Ministers for their opinion in cases of conscience concerning the lawfulness of some act that they are resolved on already; that if they deliver their opinions with them, they may then be able to say, they had the judgement of good Divines for it, before they did it, or attempted aught in it, to stop the mouths of those with that may afterward question it: but whether they concur or no, resolved to go on, and so oft do directly contrary to the judgement and advice of those whom they made show to consult with. I say not, but that a man consulting with a Divine, if he receive not good satisfaction from him, is free still notwithstanding his sentence. But s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariani Epictet. l. 2. c. 7. Et c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for a man to resort to t Malac. 2.7. God's Ministers and Messengers for advice, when he is resolved before what he will do, howsoever they shall advise, or howsoever he may be convinced by God's word of the contrary, is no other but a mere mockery both of them, and of him; yea, and as it falleth out oft, a means of deluding himself too, and betraying his own soul to sin: the rather while u Ezech. 14.9, 10, 11. God in his just judgement many times fitteth such hypocritical Consulters with such corrupt Counsellors, as speak not what they deem agreeable to God's holy will and word, but what they suppose the party resorting to them is willing to hear. Point 2 §. 23. A second point wherein this spiritual Watch consisteth, is, the diligent Observation of our own special corruptions. x 1 Pet. 2.11. I beseech you, brethren, saith the Apostle, as Pilgrims and Strangers abstain from fleshly lusts, that fight against the soul. Sin is the main enemy and the y 1 Cor. 15.56. band of man's soul. And z Omnia vitia contra naturam pugnant. Senec. epist. 112. Et cùm constet omnes ab omnibus impugnari, diverso tamen modo & ordine singuli laboramus. Serapion. apud Cassian. collat. 5. c. 13. all sins in general fight against every man's soul; but some sins more specially against some than against others. And as in the world, where two neighbour kingdoms are at open war either with other, there is an hostility in general between all the Subjects of either, even between those that never bore arms against, nor ever saw either other; but this hostility is more specially executed and exercised between those that either border either upon other, or are up in arms in the field together either against other: So here, there is a general hostility between each Soul and all Sin, but that exercised in more special manner between each particular soul and some peculiar sins; and these commonly of two sorts, the sins of a man's calling or particular vocation, and the sins of a man's nature, or of his natural constitution. §. 24. First, the sins of a man's Calling; under which head also may be comprehended the sins either of the places that men abide in, or of the times that they live in. When I say the sins of a man's Calling, it is not so to be understood, as if the works or duties of any lawful Calling were evil or sinful in themselves: but that a man by occasion of his place and vocation, or his course of life and conversation, may have more, and more frequent occasions of some sins than of others, greater and stronger inducements and enticements to some sins than to others, which he is therefore more specially to keep watch against. Thus the Courtier's sin is with a 2 King. 5.18. Naaman to make a God of his Prince, in being content to please the one by displeasing the other: The Captain's sin with b 1 King. 2.5. joab, to be a man of blood, ready to use, or abuse his weapon rather, to private revenge: c Luk. 3.14. Populatores terrae, quam à populationibus vindicare debebant. Curt. de gest. Alex. lib. 3. The Soldier's sin to pill and spoil, and make a prey of those whom he ought to protect: d Patronus praevaricatur & decipit. Cyprian. lib. 2. ep. 2. The Lawyer's sin to betray, or to delay his Client's cause, to draw the more fees from him: e Esai. 1.23. Mica 7.3. The Judge's sin to pervert judgement, or to tefuse to do justice, for fear, favour, or reward: f Ezech. 13.16, 22. The Minister's sin to soothe up men in their sin, or g jer. 1.17. & 20.9. to forbear to reprove sin for fear of man's face: The Handy-craftmans sin to h Ezech. 13.11. do his work deceitfully and unfaithfully, there especially where he thinketh that he cannot be discovered: The Tradesman's sin i Amos 8.5, 6. Sirac. 27.1, 2. to use lying and fraud in the uttering of his wares: k Mica 2.1, 2. The sin of great men to be oppressors of the poor: and the sin of the meaner and poorer sort l Esai. 8.21. to be discontent with their estate, m Est miserorum, ut malevolentes sint, atque invideant bonis. Plaut. cap. 3.4. to envy those that exceed them, and to be instruments of evil offices for their own advantage to others. And so upon each course of life and Calling are there some special sins attending, which those therefore that follow it are the more subject unto, and more in danger to be surprised by, than by many, or ordirily by any other. Again, when it is said that the sins are to be observed of the times and places that men live in; it is not so to be conceived, as if all sins were not in some sort to be found in all places, or n Hominum sunt ista non temporum: nulla aetas vacabit à culpa. Sen. ep. 97. as if all sins had not been more or less in all ages; but that o— ardet vitio gentisque suoque. Ovid. de Tereo Metam. l. 6. Omnes gentes peculiaria habent mala: Gothorum gens perfida est, Alanorum impudica, Francimendaces, saxons crudeles. Salvian. de provide. l 7. Gens Saxonum fera est, Francorum infidelis, Gepidarum inhumana, Hunnorum impudica: omnium vita vitiosa. Ibid. 4. Sunt tam civitatum, quàm singulorum hominum mores: gentesque aliae iracundae, aliae audaces, quaedam timidae; in vinum, in Venerem proniores aliae sunt. Liv. hist. l. 45. some sins in some places are rifer than others, some sins in some ages more in request than some other: as some diseases reign more in some places than in others, some infirmities are more frequent at some times than at others: which those therefore that live in such times or such places, must more specially watch against, as being more in danger to be infected and tainted therewith. §. 25. The second sort of special corruptions are the sins of a man's nature, or of his natural constitution, such as he is naturally more addicted and inclined unto than unto other. For as it is with the body, so is it also with the soul. As in every man's body there is a general mixture of all the four humours, Blood, Fleame, and the two Cholers, in some degree more or less, but there is some one of them predominant, in regard whereof a man is said to be of a Sanguine, a Phlegmatic, a Melancholic, or a Choleric Constitution: or as in grounds untoiled and untilled there grow evil weeds of all sorts, but there is some one commonly that overtoppeth the residue, and groweth rifer and ranker usually than the rest: So in the soul of man (since the fall of our first Parents p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Empedoclis vocabulum apud Aristot. de gener. animal. l. 4. c. 3. a general seedplot of evil) there are spiritual weeds of all sorts, a mixture of all vice, the seed and spawn of all sin, q Ephes. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et cupidiomnes, & maligni omnes, & timidi omnes, & ambitiosi; adjice & impii omnes. Sea. de benef. l. 5. c. 17. Atheism itself not excepted: but there is r Nullum mihi morbi genus ignotum est: uni tamen morb● quasi assignatus sum. Sen. epist. 55. some one pestilent Humour or other lightly more predominant than the rest, some one main and master vice, that giveth a denomination, in regard whereof men are said to be, some ambitious, some covetous, some superstitious, some lascivious, and the like: not as if such persons had no other vice, but that that they are so named by: for it is most true that the Heathen man saith, s Qui habet unum vitium, habet omnia. Sen. de benef l. 5. c 15. Malus quisque nullo vitio vacat. Ibid. l. 4. c. 27. He that hath any one vice, hath all other with it; but, t Stultus omnia vitia habet; sed non in omnia natura pronus est. Senec. de benef lib. 4. cap. 27. Omnia in omnibus vitia sunt; sed non omnia in singulis extant. Ibid. c. 26. Omnia omnibus insunt; sed in quibusdam singula eminent. Ibid. c. 27. because that beareth the sway, though the other be all there too in a lower, and a less eminent degree. This is that which David seemeth to have aimed at when he saith; u Psal. 18.23. I was upright also with him, and kept myself from mine own sin. x Eastie in Ps. 51. Every David (saith one well) hath his Bathsheba, and every Bathsheba her David. David had no doubt his sin, y Dilecta d●licta. his beloved, his dear, his darling sin, that which naturally he delighted in and was addicted unto. And so hath every man ordinarily some one corruption or other, that is the delight of his heart and the joy of his eyes, that he is naturally most wedded unto, most carried away with. Now z Alia in alus vitia principatum obtinent, tyrannidem exercent: ideoque oportet unumq●emque nostrum secundum qualitatem belli quo principaliter infestatur, pugnam arripere: utque vitia in nobis principatum tenent, ita impugnationis modus exig tur, etc. Ber. de ord.. Et Cass. collat. 6 c. 27. this main sin, this master sin is it that we must principally bend our Watch against; as a 1 King 22.31. 2 Chron. 18 30. Sic & Agesilius de Epaminonda, teste Plut. in apopth. the King of Aram bade his soldiers fight neither against more nor less, but against the King of Israel. For as b 1 King 22.36. when he was once slain, the whole Host was soon vanquished: so if this master sin be once mastered in us, other petty and inferior ones will the more easily be subdued. §. 26. But this is it that flesh and blood will not abide almost to hear aught of. It is in stripping us of sin, as in flaying of a beast, the skin cometh away with ease, till you come to the head. Men are well enough content, at least outwardly, to conform themselves to good courses, till it come to the master corruption, to the head sin; to the c Hab. 1.16. fat sin that their profit cometh in by, or their d job. 20.12. sweet sin that they do naturally take pleasure and delight in: but there it sticketh fast, and goeth not on, (if at all) without much ado, but with great difficulty. The worldly minded for other matters will be as conformable as you will desire: But for his State-sinne, or his Trade-sinne, with e 2 King. 5.18. Naaman, he must have a protection, that must not be stirred, it may not be touched: he will do any thing else that you will have him; but therein must God be merciful unto him: It is a thing incident to his trade and course of life; he cannot do otherwise; it is his living; and it is no other than every one doth: and if he should not do so as well as others, there were no living for him in the world. A wretched speech of a distrustful heart, refusing to trust him with the body, whom they would seem to trust with the soul. f Fides famem non formidat. Hieron. ad Heliodor. ex Tertull. de idololat. Matth. 6.30, 31. Faith (saith one well) feareth no famine. Yea a fearful sign of an ungracious heart, loving and regarding g 1 Tim. 6.5. gain more than godliness, and preferring temporal living before life everlasting. h Matth. 5.26, 27. & 18.8.9. It is better, saith our Saviour, to go halt and blind to heaven, than to go with health and sight to hell. So it is fare better for a man, with i Luk. 16.20, 21, 22. Lazarus, to beg and starve in the streets, and so to be conveyed hence to heaven; than, with k Luk. 16.22, 23. the richman at whose door he lay, to live in good fashion, or gather a great estate together here, and then be l Luk. 12.20. snatched away hence to hell. §. 27. Yea, but it is not our fault; it is the fault of the times; or, it is the fault of the Land, or the City, that we do as we do. To omit, that m Quaedam locis & temporibus ascribimus: at illa quocunque transierimus, secutura sunt. Intelligas tua vitia esse, quae putas rerum. Sen. epist. 50. we ascribe oft those things to the times and places we live in, that indeed proceed principally from ourselves and our own corrupt hearts: like the Philosopher's fool n Fatua subito videre desiit; & nescit esse se coecam: ait domum esse tenebrosam. Ibid. that complained the room was so dark she could not see, when she had suddenly by some disease lost her sight. The rifer any evil is in those places or ages we live in, the more careful should we be to shun and avoid such a sin. o Ephes. 5.15, 16. Take heed, saith the Apostle, that you walk circumspectly, not as fools, but as wise men; because the days are evil. Are the times than we live in, or the places we abide in, more than ordinarily evil in this or that kind? That giveth us no liberty, but should make us walk the more warily; as men that live in bad airs, or in time of general contagion, are more careful to fence and arm themselves by taking of preservatives, eating in the morning ere they go abroad, carrying some things about them to smell to, etc. against danger of infection: that we may be like p Pisces in salo nati & alti, salem tamen non reserunt. Lips. constat. lib. 2. cap. 16. the fish, that though it live and swim in the salt sea, yet it tasteth not of the salt: that it may be said of us as it was of Noah, q Genes 6.9. But Noah was a just man in his generation: not, r Non juxta consummatam justitiam, sed juxta justitiam generationis suae. Hier. quaest. in Gen. Sicut Senec. ad Mart. consol. cap. 1. Illo saeculo magna pietas erat, nihil impiè facere. a just man as just men went in those days, ( s Non est bonitas pessimis esse meliorem. Senec. ep. 79. that were but a poor praise of so worthy a Patriarch) but t Solus justus, cùm generatio omnis erraret. Ambr. de arca No, referente Aug. ad 2. Epist. Pelag l. 4. c. 11. Noah was a just man in that generation wherein the whole world was overgrown with wickedness; he continued just then when there were none almost just but himself and his family, and u Gen. 9.22, 25. not all of them neither. Let us remember in this case that as it is an height of impiety and ungodliness for a man x Esai. 26.10. & 65.20. esse malum inter bonos, culmen pravitatis. to be bad in a good age, and to continue unreformed in a time of general reformation; so it is a special commendation, and a note of true godliness, for a man y Esse bonum inter malos, culmen pietatis. Nunc licet & fas est; sed tu sub Principe duro, Temporibusque malis ausus es esse bonus. Martial. epigr. 6. lib. 12. to be good in a bad age, and to continue uncorrupted in times of general corruption: yea that it is the office of good Christians (that are in their kind and degree z Matth. 5.14. the light of the world, while they are in the world, as, a joan. 9.5. & 12.35, 46. Christ also was when he was in it) b Philip. 2.15. to shine as lights in the midst of a naughty and perverse nation, striving to show more sincerity and more zeal and forwardness in the best things, the more dissolute the times grow, and the more corrupt those are they live among; like the lamp that shineth brightest where the air about it is most dark, or the room that it is in; and like the fire that burneth hottest and scaldeth most, when the weather is most cold, in the sharpest of winter. §. 28. Again, in the like manner it is with men for their native corruptions. For to pass from the worldly to the fleshly minded: Come we to the lascivious and incontinent person: we shall find him affected as Herod was, c Mark. 6.20. ready to hear john Baptist gladly, and upon his motion to do many good matters: but if you begin once to deal with him about his Herodias, d Mark. 6.17, 18. he can no longer endure you. Some such have not sticked openly and plainly to profess, that they cannot, nor will not leave their lust and their lechery, no not for the saving of their souls. So deal we with the drunkard: we may chance to find him tractable enough otherwise: but if you come once to his drink, to pull the cup from his mouth, or pluck it out of his hand; you may as soon e Clavum Herculi extorquere. Macrob. Saturn. l. 5. malum Mileni. Plin. l. 7. c. 10. wring aught out of the fist of some Giant, f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Cyclops. it is so fast glued to either: he will make you answer with the vine in jothams' parable; g Non possum relinquere vinum meum. jud. 9.13. I cannot leave my wine; nor give over my good fellowship: h Malle se vitam sibi quàm vinum eripi Aug. de temp. serm. 131. take away my good liquor, and you take away my life. So for the angry man, that is of an hasty and a furious disposition: reprove him for his furious and outrageous behaviour, his cursing, and banning, and blaspheming of God's name. What will his answer be, but this? I confess, it is a fault indeed to do thus: but you know my nature. I am of a choleric constitution: and sear fuel is soon fired. i 1 King. 8.46. Eccles. 7.20. 1 joh. 1.8, 10. Sua cuique sunt vitia. Quintil. instit. orat. l. 11. c. 3. Nemo nostrum non peccat: homines sumus, non Dii. Petron. satire. Nemo sine vitiis est. Senec l. 2. contro. 5. Nam vitiis nemo sine nascitur. Horat. serm. l. 1.— nec licuit sine crimine vitam Degere. Virg. Aen. l. 4. Vnicuique dedit vitium natura creato Propert. l. 2. Et nullum sine venia placuit ingenium. Sen. ep. 114. Every man hath his fault: that is my natural infirmity: and it must be borne with. I cannot mend it, and my life lay upon it. Yea men account it an all-sufficient Apology, and an unanswerable plea for their grossest corruptions if they can say but, It is my nature. Socrates (as k Alex. Aphrodis. li. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Cicer. li. de fato. Qui & Stilponem Megaricum natura ebriosum & mulierosum fuisse; sed vitiosam naturam ab eo sic domitam, ut nemo unquam vinolentum cum, nemo in eo libidinis vestigium viderit. they report of him) when there came one Zopyrus to Athens that professed by men's phisnomy to tell how they were affected, & having guessed shrewdly at the matter with many other, was at length brought to him, and after a diligent view of his visage censured him for a man blockish, proud, ambitious, vicious of life, and tainted with many foul matters, whereupon the standers by fell a laughing at him as now out of his Art; bade them stay their laughter, for the man, he said, spoke not amiss: true it was, that he was naturally indeed so affected as Zopyrus had said, but by the help of Philosophy he had altered and overcome nature. Can a natural man then by natural helps so restrain and curb his own natural corruptions, that they shall not come to break forth on him, or to be discovered in him? And cannot Christian men, having spiritual and supernatural helps, do as much, yea or much more? A foul shame it is for us, and no small stain to our profession, if by God's grace assisting us we cannot do that, which by humane learning alone Heathen men have effected before us: Not to add, what our Saviour saith, that, l Matth. 5.20, 46, 47. unless we go beyond such, we shall never be saved. §. 29. Is it a corruption of thy nature? or is it a sin incident to thy calling, or to thy course of life and condition? Then it is that sin that God specially calleth thee to keep watch and ward against. For what need or use is there of watching there, where there is no fear or danger of assault? Were it not a wise watching, for men to keep watch and ward against such enemies as are many hundred miles off them, and neglect those the mean while that are nearer at hand with them, ready every hour almost to be setting upon them? If there were (as oft there hath been) hostility between France and us, were it a wise part, or would it deserve the name of watching, to set some about the Cinque-ports to keep out Turkish men of war, but to let French bottoms pass freely in and out to land forces at their pleasure? m Sua quisque vitia fugiat: nam aliena non no●ebunt. Guigo Carth. medit. c. 2. They are thine own corruptions, not other men's, that wage war against thy soul: those it standeth thee therefore in hand to keep watch and ward against; because those they are that thou standest most in danger of; and n Variae sunt in hominibus more 'em conspersiones; quas attendens Diabolus, ex ea parte tentationem applicat, qua hominem pro conspersionis ratione ad peccatum inclinantem conspexerit. Bern. de ord.. those they are that the Devil is readiest to assault thee withal: such as are the sins either of thy birth and constitution, or of thy breed and education, or of thy course of life and conversation, or of thy state and condition, or of the times thou livest in, or of the places thou abidest in; which because they be nearest or dearest unto thee, thou mayst soon therefore be drawn away by them, and canst hardliest in that regard be withdrawn away from them. §. 30. Point 3 A third point or head of this spiritual Watch, is the careful avoidance of all occasions of evil. o Prov. 22.3. & 27.12. A prudent man, saith Solomon, forseeth the plague, and hideth himself: but the foolish go on still, and are plagued. And it is indeed a point of true spiritual wisdom to foresee sin a fare off in the occasions of evil, and p Vitare peccatum est vitare occasiones peccatorum. Melanc. in loc. come. 22. by eschewing the one to prevent the other. q Sirac. 21.2. Fly from sin (saith Siraches son) as from a Serpent. r Quousque vicino serpente tua male securae dormitat industria? Bern. epist. 125. Circa serpentis antrum positus non eris diu illasus. Isidor. solitoq. l. 2. He were evil advised that would sleep near the hole where he knew that a Serpent harboured; or that seeing a Serpent making toward him, would use no means to keep it from him, till it got within reach of him; alleging for himself that s Noxia serpentum est admisto sangu●ne pestis: Morsu v rus habent, & fatum in dente minantur. Lucan. bell. Pharsal. l. 9 he were safe enough, so long as the Serpent fasteneth not upon him. t Praeoccupandus est aditus cunctis insid●is, ne host●l●tas prior obrepens, occurrat improvidis. Author de singular. Cleric. Nor were they better than stark fools, that should sit still and suffer the enemy, whom they were informed to be up in arms and coming for them, to enter their territory, approach their City, sit down before it, and raise rampires against it; pretending the mean while, that all is well enough with them (what should they need to fear or care?) so long as their walls are not scaled, nor the City itself surprised: The latter is like enough soon to follow, if way be given to the former: In like manner here u Qui peccati occasiones non fugit, nec ipsum à se peccatum semovet. Stella in Luc. 11. it is but a sorry watching that we hold against sin, unless we keep watch withal against the occasions of evil. If we wax remiss in our watching against the one, we shall soon be surprised and subdued by the other. It was the wile that x Gen●s 3.1.— 7. that wily one used against our first parents, and by it prevailed with them. He would have the woman at first but go and see the forbidden fruit; y Oculos tendo, non manum: non est interdictum ne videam, sed ne comedam. Bern. de humil. grad. 4. though they were not to eat of it, yet they might lawfully enough look on it; it was the taste, not the view of it that God had forbidden them. But z Quid tuum malum, o mulier tam intentè intueris? quid illo tam crebrò vagantia lumina jacis? quid spectare libet, quod manducare non licet. Bern. ibid. What meanest thou, O woman, (saith one of the Ancients) to eye thine own bane so wishfully? Why shouldest thou have such a mind to gaze on that which thou mayst not meddle with? And indeed it fell out full unhappily with her; as with the fish, a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Oppian. de piscat. l. 3. that is nibbling so long upon the bait, till at length it be suddenly unawares caught with the hook. For b Etsi culpa non est, culpae tamen occasio est: & indicium est commissae, & causa est committende. Ibid. from gazing upon it she proceeded to gaping after it; and from sight and view to touch and taste, to c Hausit virus peritura, & perituros paritura. Bernard. ibid. the taking in of that that proved the bane both of her and hers. And it is the course whereby Satan yet to this day prevaileth with a many; such especially as seem to make any conscience of their courses; by drawing them into bad company, combining and linking them in league with lewd ones, egging them on to unnecessary contentions and Lawsuits, enticing them to some kind of lawful, but dangerous delights, and such like wiles at the first sight not appearing to be such, he leadeth them into such sins as themselves at first intended not, nor once dreamt (it may be) that they should ever be drawn unto. §. 31. To this purpose as the Apostle Paul saith of the Ministers of the word, that they must not d 2 Tim. 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. entangle themselves with worldly affairs: thereby implying that the Minister of God by giving way to multiplicity of worldly businesses, though he intent not in so doing to neglect or grow slack in the work of his own function, yet may come to be so puzzled and snarld in them, that he shall not be able to get well out again when he is once in, and so may be, beside his purpose, withdrawn from that which he should e 1 Tim. 4.13. principally attend. So the Apostle Peter of many Christians, that f 2 Pet. 2.20. having escaped the defilements of this world, (that is, such sins as worldly men are wont to be ordinarily defiled with) by being g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saepe familiaritas implicavit. Saepe occasio peccandi voluntatem fecit. Isid. soliloq. l. 2. entangled, (to wit, in the like occasions of sin, and such h 2 Tim. 2.26. snares as Satan had in the same set for them) they come at length to be overcome and vanquished again; to wit, by being drawn again to the practice of such foul enormities as in themselves they had formerly reform. In regard whereof it is that our Saviour doth admonish his Disciples to i Matth. 26.41. Watch and pray, that they enter not into temptation. For that k Non facilè esuriens posita retinebere mensa: Et multum saliens incitat unda sitim. Ovid. remed. l. 2. if they do enter, an hundred to one it is, (such is man's natural weakness and proneness to evil) that they come not out without some foil. And l Et oratione operatio, & operatione fulciatur oratio. Hier. add Thren. 3.41. & Greg. Rom. moral. l. 18. c. 3. & Isidor. desum. bon. l. 3. c. 7. agreeable to our prayer should our practice be, or else it is but a mock-prayer, and a mockery of him whom we pray to. As we are taught to pray that we may not enter into temptation; so must we take heed how we offer ourselves unto temptation. Else m Tanta solicitudine petere audebis, quod in te positum recusabis? Tertull. exhort. ad castit. what is it but a mere mocking of God, to ask that of God, which we wilfully deny to ourselves, when we might have it? Or n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Manuel Palaeol. ad fill. how can we hope that God should hear us when we hear not ourselves, when we refuse to put an Amen to our own prayer? We must o 1 Thess. 5.22. Quicquid malè coloratum fuerit. Bern. de consid. l. 3. shun, saith the Apostle, and be of the very show and shadow of sin: be afraid, not, with p Flammam puellus digito ab exusto pavet, & cavet etiam. the child, of the fire, and the flame only; but of the very smoke itself of sin: remembering that q Semper, tu scito, flamma fumo proxima est: Fumo comburi ut nil possit, flamma potest. Plaut. Curcul. 1.1. though the smoke can do no great hurt itself, yet the fire that may burn us shrewdly, is not fare from it. §. 32. Where cometh to be met with the idle plea of those, who when they are admonished or advised to forbear some courses, some companies, that may in this kind prove prejudicial and dangerous unto them, are wont to say; Why? Is it not lawful to do this or that? or, Is it simply unlawful to be in such and such company? Yea but, saith the Apostle to such; r 1 Cor. 6.12. & 10.23. Sicut non omne quod libet, licet: sic non omne quod licet, statim etiam expedit. Bern ep. 25. All things (that is, all things in their own nature indifferent) are lawful: but all (such) things are not expedient. Things in themselves lawful, in the use of them prove oft inexpedient, and then become they in that regard, and so fare forth unlawful to us. The use of a thing and the abuse of it are many times so close twined and twisted together, that a man cannot lay hold on the one but he shall be taken with the other; he cannot pull the one to him, but the other will come with it and accompany it in spite of his heart, though he do not desire the company of it, or to have any dealing at all with it. Yea sure it is (as one well saith) that s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paedag. l. 2. c. 1. He that will needs do all that ever he may do, will be soon drawn to do somewhat also that he ought not to do. And better it were for a man to forbear many things that he might do; (there is no hurt in such forbearance; t 1 Sam. 25.31. it will never be grief or offence of heart to him, as she said to David in another case, that he hath so done) than by venturing so far between wind and water, in what he may do, to be but once overtaken in what he should not do; which may prove a corasive to him as long as he liveth. And certainly as u Fac te ambulare, ubi à dextra spatiosa est terra, nec augustias pateris, à laeva locus est praeceps; ubi eligas incedere? super finem terrae in praecipitii labro, an longè inde? puto quia longè inde. Aug. de verb. Ap. 28. it were but a fond course for a man that is travelling by the way, when he hath a fair broad path to walk in, to press so near x Verendum est dormienti in ripa, ne cadat. Author. de singul. cleric. the brink or bank of a brook that runneth along by it, and that, y Vbi non in praerupto tantum stabis, sed in lubrico. Senec. epist. 84. where the ground is slippery, and when the wind is high and bloweth stiff, that z Proximus periculo diu tutus non eris. Isidor. soliloq. lib. 2.— nemo se tutò diu Periculis offerre tam crebris potest. Senec. Herc. fur. 2. ten to one he is in over shoes, if not over head and ears, ere he go fare, yea that at every step almost he is in danger to slip in: So here it is a very unwise and improvident carriage, for a man, when he hath the a Psal. 119.96. broad road of God's law, giving him scope enough to walk at large without danger in the use of God's good creatures and in the ordering of his courses, yet to press needlessly so near upon the borders and confines of sin, that as David saith to jonathan, b 1 Sam. 20.3. as sure as God liveth, there is but a step between death and me; so there is but a step between sin and them; or as he of men at sea, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anacharsis apud Laert.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arat. Phaenon. 27. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theon. schol. I nunc, & ventis animam committe dolato Confisus ligno, digitis à morte remotus Quatuor, aut septem, si sit latissima taeda. juven sat. 14. Audax nimium, qui freta primus Rate tam fragiliperfida rupit, Terrasque suas post terga videns, Animam levibus credidit Euris; Dubioque secans aequara cursu, potuit tenui sidere ligno, Inter vitae mortisque vias Nimium gracili limit ducto. Senec in Med. act. 2. Nam propetam letum, quàm prope cernit aquam. Ovid. de Pont. lib. 2. but a three inch plank between them and death; so but an inch or two between them and that that may be their bane and the very breakneck of their soul: and that step or inch further may the Devil soon push them, or the very swinge and sway of their own corruption may of itself easily carry them. For d Prov. 15.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod.— facilis descensus Averni. Sed revocare gradum, superasque ascendere ad auras. Hic labour, hoc opus est.— Virg. Aen. it is in going to God-ward, as in climbing an hill; a man shall be enforced to stay and breath himself oft ere he would; e Omne in praecipiti vitium stetit.— juven. sat. 1. Facilis in proclivia vitiorum decursus est. Senec. de ira lib. 2. cap. 1. Per proclive currentium non ubi visum est gradus sistitur, sed incitato corporis ●ondere se rapit, & longius quàm voluit effertur. Idem epist. 40. Non gradu, sed praecipiti cursu à virtute disciscitur, ad vitia transcurritur. Vbi semel deerratum est, in praeceps pervenitur, adeò maturè à rectis in prava, à pravis in praecipitia pervenitur. Patert. hist. lib. 2. it is in walking to sin-ward as in running down an hill; a man shall not be able to take up his fierce and disordered affections, and to stay himself where he would: f Mens cùm ad meliora enititur, quasi contra ictum flaminis conatur: cùm verò ab intentione ascendendi resolvitur, sine labore ad imarelabitur. Quia enim in ascensu labor est, in descensu otium, nisi mentis contentio ferveat, unda mundi non vincitur, per quam animus semper ad ima revocatur. Greg. moral. lib. 11. c 28. A man is carried with the strong stream of his own affections in the one, he must strive and struggle against the main current, yea the swift and stiff torrent of his own corruptions in the other: so that g Non vides quam diversus sit ascendentium habitus & descendentium: qui per pronum eunt, resupinant corpora, qui in arduum incumbunt. nam si descendas, pondus suum in priorem partem dare; si ascendat, retrò abducere, cum vitio consentire est In voluptates descenditur, in res asperas & duras subeundum est hic impellamus corpora, illic refraenemus. Sen. ep. 123. unless he strive and strain hard, if he grow but remiss, he will soon be going amain backward; and when he is once going on toward sin, or never so little gone in sin, it is not easy for him to stop and stay, when he will. And how careful had we need then to be of keeping aloof off from that, how fearful of making toward it, or pressing near upon it, which if we do but approach unto, we shall hardly keep out of, if we once chance to step into, we shall hardly but go on in,; and if we step but once into, may be, if we go on in, will be our end. Oh let us consider then how dangerous it is even to approach near to this whirlpit, where we may so soon be wheeled in ere we are ware: let us take heed how we be h Esa. 11.8. playing about the hole of the Asp, or near the den of the Cockatrice: let us remember that it is in the use even of things indifferent that Satan most usually setteth his snares for God's servants: and that he prevaileth against those that be not grossly profane and ungodly more often by the immoderate and inordinate use of things in themselves lawful, than by drawing them to such things as are simply evil and unlawful in themselves. And withal, that it is as i Nam vitare plagas in amoris ne laciaris. Non ita difficile est, quàm captum retibus ipsis Exire, & validos Veneris perrumpere nodos. Lucret. de rerum nat. l. 4. easier, so safer, for the fowl to pass by the snare while she is yet out, than it is to wind herself out again, when she is once in: She is safe enough for being caught, if she keep aloof of it; she ventureth catching, though she be not caught, if she come over-neere it. k Prov. 5.8. & 4.15. Id agere debemus, ut vitiorum. irritamenta ●uàm longissimè profugiamus. Sen. epist. 51. Proximus enim à tectis aegrè defenditur ignis: Vtile finitimis abstinuisse locis. Ov remed l. 2. Keep aloof of her (to wit, the Harlot) saith Solomon lessoning his son, come not so much as once, near the door where such a one dwelleth. He is in danger that so doth, whether he go in to her or no. And l Exponens se periculo mortalis peccati peccat mortaliter. Gerson. de vita spirit. sect. 4. cor 8. he sinneth dangerously that wilfully exposeth himself to the danger of any sin. §. 33. Now in this kind is more special regard to be had, as before of our special corruptions, so here of such special temptations as we have formerly found ourselves either to have fallen, or to have been in danger of falling by, m Sit verae compunctionis indicium opportunitatis faga, occasionis subtractio: quia non satis piget cedidisse homin●m, qui adhuc disponit manner in lubrico Bern de temp ser. 56. that we may the more warily for the time to come shun such things, as though not evil in themselves, yet we find to have been formerly occasions of evil unto us. n Psal. 119.37. Qui d●ponere v●lt desideria rerum omnium, quarum cupiditate flagravit, & oculos & aures ab his quae reliquit avert●t: alioqui citò rebellat affectus. Sen. ep. 70. Turn mine eyes away, saith David, o Lord, even from beholding of vanity: not mine heart only from affecting it, but mine eyes also from beholding it. It is not likely indeed (though some have so thought) that David penned that Psalm after his foul oversight with Bathsheba: it may seem rather by the main matter of it to have been made during the time of his exilement under Saul, before he came to the crown. But o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Amphis Com. Nemo libenter recolit, qui laesit, locum. Phaedr. fabul. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Chrys. orat. 74. Remember where we last fell or stumbled, to take better heed: so do passengers when they come by a place where they had a fall, remember it and are more wary. Eastie on Psal. 119.— sic disco cavere cadendo. Goodwin Pneumato sarcom. Vise & Lactant. institut. 16. c. 24. well might David, or any other in David's case, calling to mind after the like offence, what had been the occasion of his fall, how by letting his eyes run at random, and not watching over them as he ought, he had come to be caught in Satan's snares; well, I say, might such a one pray earnestly unto God, as David there doth, that his eyes as well as his heart might be kept within compass, lest by the one Satan might come again to surprise and to seize upon the other. Yea not only ought such a one so to pray with David, but to join practice also with his prayer, by p job 31.1. making (as job sometime did) a covenant with his eyes, q Inutile est crebrò videre, per quae aliquando captus sis. Hieronymus ad jovinian. l. 2. that they should no more be fixed and set upon such objects as had been formerly occasions to him of folly and of fall: and so others in the like case to forbear such company, cast off such acquaintance, shun such private familiarities, and break off such needless businesses, as have been the means formerly to ensnare them unto sin. Remembering what the Prophet saith, describing the man that shall both dwell in safety here, and behold the glory of God to his eternal comfort hereafter, that r Esa. 33.14, 15, 16, 17. he is such a one, as walketh righteously, and speaketh uprightly, and refuseth gain by oppression; that shaketh his hands from taking of gifts, (he will not only not consent to do a man wrong, but will s Deuter. 16.19. Manus excoecat oculos sapientum, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pynd. Pyth. ode 3.) & pervertit verba justorum. not so much as receive a gift t Ne iniquos accepto munere, si non juverit, ingratus censeatur, si foverit, injustus habeatur. Author de ocul. moral. c. 6. mirat. 3. whereby he may be engaged or inclined so to do;) and stoppeth his ears from hearing of blood; (he will not only have no hand in the shedding of it, but he cannot endure to hear any communing of it;) and last, that shutteth his eyes from seeing of evil: he not escheweth only the practice of it, but he even u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paedag. lib. 3. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Achil. Stat. lib. 1. Vitiis nobis in animum per oculos est via. Quintil. declam. Illud jer. 9.21. de morte per fenestras ingrediente, & Threns. 3 51. de oculo animam depraedante; uti legit Vulgata: ad Satanam per oculorum fenestras animam depraedantem accommodant. Clem. Alex. paedag. lib. 2. c 8. Greg. Nazianz. ad Eunom. l. 1. serm. in Theoph. de S. Cyprian. & de Greg. N●ss Hieron. ad jovin. lib. 2. Ambros. de sug saec. cap. 2. August. homil. 35. & de honest. mul. cap. 4. Chrysologus homil. 39 Greg. Rom. moral lib. 21. cap. 2. & in Psal. penitent 4. Bern. de humil. grad. & de convers. cap. 6. & 9 & in Cant. 35. & medit. cap. 14. & de temp. 68 & 80. shuneth the very sight of it, so fare forth as it may be a means to inveigle his heart; or the sight of aught that may betray his heart thereunto. §. 34. The fourth and last point wherein this spiritual Watch consisteth is the constant resistance of temptations unto evil. x Matth. 18.7. It cannot be, saith our Saviour, but that offences will come: So it cannot be avoided, walk we never so warily, but that occasions of evil too too many will be offered. Herein therefore standeth a further part of this our Watch, as in a careful avoidance (so much as in us lieth) of the occasions of sin that they be not offered: so in a constant resistance of temptations and encitements to evil when they shall be offered, yea when they shall be urged and enforced upon us; that which the Apostles james and Peter call y james 4.7. 1 Pet. 5.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the withstanding of the Devil and his instruments; and the Apostle Paul z Ephes. 6.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. withstanding and standing, or standing firm and fast by standing out, in the evil day, that is, in the time of temptation. a Ester 6.1. On that night, saith the story of Assuerus, the King's sleep went from him. It is no watching to speak properly, neither is it thankworthy, for a man to lie awake, because he cannot sleep: but when long continuance of waking, and the usual hour of rest, and and the drowsiness of his own brain, and the heaviness of his eyes, and the example of others fast asleep by him, shall all concur and conspire as it were to cast him into a slumber, for a man b Oculos vigilia fatigatos cadentesque in opere detinere, Senec. epist. 8. then to strive to keep waking is true watching, and is thankworthy indeed. So here for a man to keep himself sober, when he cannot come by wine or strong drink, or when he wanteth his good-fellows to drink with (for this is one of those sociable sins: there is no life in it without company) it is c Necessitas non habet laudem. not thankworthy, the will is as good, or as bad rather, still as ever. But for a man to be careful not to break the bounds of sobriety, when he shall be in place where wine is plenty, and no restraint of it, and where company will be egging him on, and urging him with instance to take more than is meet, that is true temperance and praiseworthy indeed. In like manner d Nunquam negavi rem alienam: quia sortasse nemo tibi commendavit, vel si quis commendavit, sub testibus commendavit. Dic mihi, Reddidisti, quod à solo solus accepisti? si sic reddidisti, si mortuo qui commendaverat, nescienti filio reddidisti; tunc te laudabo qu●a post aurum non isti Aug. de verb. Ap. 19 for a man to keep a true man, as we say, because he was never put in trust, or to deal faithfully, where a due and strict account is taken of his actions; it is no commendation the one, and it is but a very slender commendation (if any at all) the other. But for a man that hath trust reposed in him, and none to look after him, or to call him to account (as e Gen. 39.6. joseph, as f 2 King. 12.15. the workmen about the Temple sometime) to deal then truly and faithfully, especially when want and penury shall be persuading him to the contrary, g Sirac. 31.13. qui transgredi petait, & non transgressus est; & cùm posset malum facere, non fecit; Bonus ille est, qui & quando potest mala facere, non facit. Aug. in Psal 93. that is indeed a matter of high commendation; that is watching over a man's hands and fingers indeed. Thus also for a man to live chastely and keep continent, h Nulla laus est non facere, quod facere non potes Ex Lactant. instit l. 6. c 23. Martin. Dum de mor. Nulla laus est ibi esse integrum, ubi nemo est, qui aut possit aut co●etur corrumpere. Cic. in Verr. orat. 1. when he wanteth his lewd company, or for a woman to live honestly whom no man looketh after, or i Siqua metu dempto casta est, ea denique casta est: Que quia non potuit, non facit, illa facit. Ovid. amor. lib. 3. cleg 4. because she is otherwise looked after, and a narrow watch is set over her, deserveth not the name of watchfulness in either, yea the heart may be never a whit the less faulty with either. But for k 2 Sam. 13.12, 13, 14. Tamar to deny Ammon's incestuous suit, and to stand out against him, till by mere force she be constrained l Corpora sanctarum mulierum non vis maculat, sed voluntas. Hieron. quaest. in Gen. Invita virgo vexari pocest, violari non potest. Aug. ep. 180. & 122. & de Civit. Dei, lib. 1. cap. 18. & demend. l 1 c. 7, 19, 20. & l. 2. c. 19 Vise & Chrys. in Psal. 95. to endure rather the dishonest act of another, than to do any of her own; for m Genes. 39 ●,— 13. joseph sued and sought to by his Mistress n una hac in re blanditur & supplicat, quae in reliquis imperabat. Pelag. ad Demetriad. nec potuit extorquere, quod voluit imperare. Ambros. de joseph. cap. 5. that had some kind of command over him, yea urged and solicited day after day to condescend to her adulterous desires, o Magnus vir, qui venditus, servile tamen nescivit ingenium; adamatus non redamavit, rogatus non acquievit, comprehensor aufugit. Ambros. ibid. Vel ut Aug. de temp. 83. M. v. qui v. servire tunc nescivit, ingenuam a non r. etc. to refuse to yield to her allurements, (her enforcements I might well say) and p Maluit liber criminis mori, quàm potentiae criminosa consortium eligere. Ibid. to choose rather to hazard loss of present liberty (such as then he had) by not sinning, than to gain further enlargement and advancement (there might well be hope of future preferment) by consenting to sin; it was a part and practice of due watchfulness indeed. §. 35. Where cometh to be met with that vain and idle Apology that many are wont to make in defence or excuse at least of their inordinate behaviour, that they were provoked and urged to do that they did: Are you not ashamed to be overseen with drink in such sort as to make yourself a scorn and a laughing stock to every one that beheld you, and to become no better than a beast? Oh; saith he, I was urged to it: I was in company with Chapmen Customers; (they are those that a man lives by) and I could not do otherwise than I did. Yea but no man could or can ( q Infirmus est hostis, nisi volentem non vincit. Pelag. ad Demetriad. Suadere & solicitare potest, cogere omninò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Psal 91. & in joan. tract. 12. nor the Devil himself) compel thee to sin, unless thou wilt thyself. And there were no need for thee, or for any man to watch against such sins as these are, if there were no such occasions of falling into them, or if no such temptations to incite or entice thereunto. Again, saith another reproved for his outrageous behaviour in cursing and banning, swearing and swaggering, and blaspheming, as before; I did nothing but what I was urged and provoked unto: It would have angered an Angel; it would have made a Saint swear, to be used as I was, to endure what I did. Alas! and r Apoc. 13.10. & 14.12. Luk. 21.16, 17, 19 Virtutes quadam ut stellae, quae interdiu latent, noctu lucent. Bern. in Cant. ser. 27. Apparet virtus, arguiturque malis. Ovid. trist. lib. 4. eleg. 3. Imperia dura tolle: quid virtus erit? Sen. Herc. fur act. 2. sc. 2. what use were there of patience, were there no provokement to impatience? or what praise is it there to be patiented, where there is no occasion (for just cause none can be) of impatience? s Rom. 12.21. Ne vincitor à malo. Cur rapis in te id, quod in alio tibi displicet? iram scil. irasceris ergò quia ille irascitur: imò jam tibi irascere, quia irasceris. Guigo. medit. c. 1. Passus es malum? ignosce; ne duo mali sitis. August. in Psal. 54. & in 1. joan. tract. 8. Paratus igitur debet esse homo pius & justus patienter eorum malitiam sustinere, quot fieri bonos quaerit, ut numerus potius crescat bonorum, non ut pari malitia se quoque numero addat malorum. Idem epist. 5. Ridiculum est enim odio nocentis perdere innocentiam. Senec. referente joan. de Tambac. in consol. Theol. vel potius Martin. Dumiens. lib. de morib. Nullius tam vehement nequitia est, ut motu meo digna sit. Symmach. l. 9 ep. 105. Shall another man's wickedness make thee wicked like him? Wilt thou imitate him in that, wherein thou condemnest him? and be like him in that which thou mislikest in him? Yea shall man's wronging thee make thee wrong God? his abusing thee make thee abuse God's blessed name? his flying in thy face make thee fly in God's face? What watching call we this, for a man to keep no longer awake, than till his eyes begin to grow heavy, and then of his own accord to settle himself unto sleep? Or what watching is it to keep watch and ward, to fence and fortify, where no assault is made, and to set no watch nor make resistance when we are indeed assaulted? to watch, till we see the enemy whom we should watch against, approach; and so soon as we descry him, as t john 10.12. the hireling, when he spieth the Wolf coming, to leave instantly and give over our watch? No: it is in regard of continual danger that we are in, either by inward defect or by outward default, that this Watch is required: And therefore there must watch be most diligent, where is most likelihood of danger, or where hottest assault is made: Yea continual watch must be held and joined with resistance, not till assault only be made, but so oft as assault shall be made, and so long as it shall continue: Which because it will so do ever even till we die, this our Watch must continue also even unto death. §. 36. Hitherto than we have considered of the manner of this Part 4 Watch, and wherein the same doth principally consist; Let us now further consider of some Means of help and furtherance, whereby we may be the better enabled to go thorough therewith. Help 1 The first may be the practice of Sobriety and Temperance, u Luk. 21.34, 36. Take heed, saith our Saviour, lest at any time your hearts come to be oppressed or surcharged with surfeiting and drunkenness, and with the cares of this life: and so that day come upon you and surprise you unawares: But watch and pray continually. And surely as it is with the body; so is it also with the soul. Temperate diet is a great help to bodily watching: and on the other side x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pelus. ep. 130. lib. 1. Saturitas vigilare nescit. Quip cibum. sequitur somnus.— & multo sopor ille gravissimus extat, Quem saturi capiunt. Lucret. lib. 4. when men have over-liberally eaten and drunk, they are wont to be heavy and drowsy, ready to slumber as they sit, sit for nothing but for sleep. And no less enemy to this spiritual Watch is such riot and excess. y Ephes. 5.17.18. Be not filled with wine, (saith the Apostle) wherein is excess; but be filled with the Spirit: as if when the one went in, the other went out; and there were no room left for the one, when men are filled so with the other. We are wont to say that When the wine goeth in, the wit goeth out: but the Apostle saith, that when wine is thus taken in, the Spirit of God is expelled, (wherewith we should watch) and the Spirit of Satan is entertained, (against which we should watch) and the Temple of the one is made a sty and a stable for the other. For such excess is a mean even z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. homil. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. de insomn.— nam corpus onustum Hesternis vitiis animum quoque praegravatunâ, Atque affligit humi divinae particulam aurae. Horat serm. 2.2. to drown the mind, and by casting reason and understanding into a dead and deadly sleep, to make men unable to watch against the motions of sin, a Omnibus & virtutibus januam claudit, & delictis aperit. Val. Max. l. 6. c. 5 ex. 10. to shut the door of the heart against all virtue, and to set it wide open to all vice. By means hereof came b Genes. 9.21, 22. Ad unius ho●e ebrietatem nudat femora, quae per 600. annos sobrietate contexerat. Hieron. ad Ocean. Noah to discover his own shame in the sight of his sons, to his disgrace and reproach. Yea by means hereof came c Gen. 19.32,— 37. per temulentiam nesciens libidini miscet incestum: & quem Sodoma non vicit, vina virerunt. Hieron. ibid. Vise Clem. Alex. paedag. l. 2. cap. 9 Lot in beastly manner to abuse himself by filthy incest with those that came out of his own loins, and so became he the father of an accursed bastardly brood. And no marvel if Sin and Satan find free entrance at will, when that is shut out, or laid up that should watch against either. §. 37. On the other side d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil C●●s. homil 1. Sobriety is a special help unto vigilancy: which the Apostles therefore are wont usually to join the one with the other. e 1 Thess. 5.6. Let not us sleep, as others do, saith the Apostle Paul; but let us watch, and be sober. And, f 1 Pet. 4.7. & 5.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Flut. precept. polit. vigilantes & sobri●. cic. pro Caelio. Be sober and watch, saith the Apostle Peter. Which sobriety also must be understood to consist, not in the temperate taking of meat and drink only, but in a moderate usage of all other temporal blessings, such especially as we are wont to take pleasure and delight in. For there is (as the Prophet saith in another sense, Thou that art drunk, but not with wine; and, h Esa. 29.9. They are drunk, but not with wine; and they stagger, but not with strong drink,) there is, I say (as I have showed i Of Lots, chap 9 § 3. elsewhere) k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Consul Drus. in Proverb. 2.3.132. a drunkenness without either wine or strong drink; yea and a surfeiting too without flesh or food. A man may surfeit of, and be drunk with prosperity, with pleasure, with game, with disport, with other the like delights; and may well be said so to do, when he is so transported with them, so distempered by them, that he breaketh forth into such disordered and outrageous behaviour; as, of immoderate rejoicing, and excessive laughter, of howting and shouting, and of gesture unseemly, or of fretting and chafing, of cursing and banning, of swearing and blaspheming, or the like, as will not stand with sobriety, g Esai. 51.21. and such as they could not but condemn in themselves, were they not for the time in a manner drunk and beside themselves; yea sometime, not such only as all sober minded men would abhor, but l— dicisque facisque quod ipse Non sani esse hom nis non sanus juret Oreste●. ●ers. sat. 3. such as even a mad man himself, if he be not stark mad, will esteem to be mad carriage. §. 38. Whereas some therefore use to say, when they are rebuked and reproved, as for their abuse of God's good creatures, so for their drunken and disordered behaviour at game, or otherwise; Is it not lawful to eat and drink? and, Is it not lawful to use game? and, Is it not lawful for neighbours to be merry together? Yes undoubtedly: Christianity enjoineth not, nor exacteth of us any Stoical austerity. God hath given and granted us, as m Psal 104.14, 15. bread to strengthen our bodies, so wine to cheer our hearts withal: he hath liberally afforded us the free use of his good creatures, not for necessity alone, but for lawful delight too. n Non enim sequitur. ut cui mens sapit, ei palatum non sapiat. Cic. de finib lib. 1. Neither doth it follow, that God's children take no delight at all in such outward delights, because they have other more principal ones that they take fare greater delight in. It is promised as a blessing even unto God's people, that o Zach. 8.5. there should be boys and girls playing together in the streets of jerusalem: and that p Zach. 3.10. they should have liberty to invite and entertain either other, each man his friend or his neighbour under his vine or figtree, in his orchard or in his arbour. But can we not use God's creatures, unless we abuse them, and make that the bane and poison of our souls, that was given us to be the food and stay of our bodies? Or q Nobis ridere & gaudere non sufficit, nisi cum peccaso atque insania gaudeamus; nisi risus n star impuritatibus, nisi flagitiis misceatur? Nun vid laetari & ridere non possumus, nisi risum nosirum atque laetitiam scelus esse faciamus? Salvian. de provident. l. 6. can we not be merry unless we make the devil our playfellow? Can we not be merry, unless we be mad? r Erras, homo, non sunt haec ludicra sed crimina. qui jocari voluerit cum Diabolo, non poterit gaudere cum Christo. Chrysol. serm. 155. Is there no mirth at all but in swearing and swaggering, and in blaspheming of God's blessed Name? s Rideamus, laetemur quantum libet jugiter, dummodò innocenter. Quae vecordia est & amentia, ut non putemus risum & gaudium tanti esse, nisi Dei inse habeat injuriam? Salvian. Ibid. An fort infructuosum putamús gaudium simplex, nec delectat ridere sine crimine? Ibid. Is our mirth (think we) nothing worth, if it be not mixed with profaneness; if it be not seasoned, or tainted rather, with impiety and ungodliness, or with impurity and uncleanness? Such eating and drinking is accursed eating and drinking: such t Luk. 6.25. O miseri, quorum gaudia crimen. habent. Maxim. eleg. 1. mirth is accursed mirth, evill-beseeming any Christian, and such as will at length u Prov. 14.13. end in mourning and woe, yea in eternal mourning and everlasting woe, if it be not speedily prevented. As the Apostle saith, in regard of others, so is it no less true in regard of a man's self; x Rom. 14 20. It is evil for a man to eat with offence; and with the disabling of himself unto good duties: And it is evil for a man to use game or any other lawful delight in that manner, as it shall be an occasion, either of stumbling to others, or of sin and evil to himself. And, y Rom 14.21. It is not good therefore for a man to eat flesh, nor drink wine, nor use game, nor do aught else, whereby either himself, or any other shall be occasioned to sin. For what we own unto others, z Rom. 8.12, 13. we own much more to ourselves; being enjoined a Rom. 13.8.9. Levit. 19.18. Matth. 22.39. Galat. 5.14. to love others indeed, but as ourselves. And therefore ought we to have a care as well to b Tit. 2.12. live soberly in regard of ourselves, as to c Rom. 14.15. walk charitably in regard of our brethren. § 39 The rather are we to be heedful and careful in this kind, because (that which made d job 1.4, 5. job so fearful and suspicious of his children, lest they should over-shoot themselves when they were feasting together) e Per voluptatem facilius vitia surrepunt. Senec. epist. 7. we are more prone to be carried away unto evil in our pleasures and delights, in mirth and game, in sport and pastime, than amids our sadder and more serious affairs. With these commonly is Satan tempering his poison to infect our souls with unto death; under these is he usually hiding his hooks to catch us withal to our destruction: as those that seek by poison to make a man away are wont not to minister it alone, but to mix it with such meat as the party ordinarily feedeth on, and taketh most delight in, or to give it him in his ordinary drink; and f Et quae piscis eda● avido malè devoret ore, Abdit supremis aera recurva cibis. Ovid. remed. lib. 1. Et sera & piscis spe aliqua oblectante decipitur. Viscata sunt haec, insidiae sunt. Senec. epist. 8. as the Fisherman baiteth his hook for each fish with such bait as the fish usually feedeth on, and most greedily gapeth after. Besides that we are in danger by such means to be soon surprised of him; as g 2 Sam. 13.28, 29. Ammon was sometime by Absaloms' Followers, and h 1 King. 16.9, 10. Elah by Zimry his own traitorous Servant, and i judg. 18.7, 10, 27. the Citizens of Laish by the children of D●n, for that we are in such cases commonly most secure, and least mistrustful; and k Tunc maximè oppugnari●, si oppugnari tenescit. Hier. ad Heliodor. the more in danger therefore, the less we misdoubt it, or dream of it. Help 2 §. 40. A second help unto Vigilancy is the society of Saints, the company of those that be godly and religious. l Eccles. 4.9, 10. Two, saith the Wiseman, are better than one. For if the one of them fall, the other is at hand to help him up again. But woe be to him that is alone. m Hic si solus fuisset, quo adjutore superasset? Hieron. ad Rustic. Est opus auxilio: turba futura tibi est. Ovid. remed. l. 2. For if he fall, he hath none to help to raise him again. A drowsy person, if he be alone, is ready presently to fall asleep. But if he be in company, n Magna pars peccatorum tollitur, si peccaturis testis assistat. Senec. ep 11. Quid heatius, quid securius, quàm ejusmodi custodes si nul vitae & testes habere? quibus me totum refundam quasi alteri mihi: qui deviare non finant, fraenent praecipitem, dormitantem excitent; quorum reverentia & libertas extollentem reprimat, excedentem corrigat; constantia & fortitudo nutantem firmet, erigat diffidentem, fides & sanctitas ad honesta & sancta provocet. Bern. de consider. lib. 4. the very presence of others, besides their mutual conference and discourse, is a good means to keep him awake; and if he begin but to nod, some one or other of the company is ready to jog him on the elbow, and either to keep him awake, or to awake him soon again, if on a sudden he be sleeping. As it is dangerous therefore for a man to be left alone, when he is heavy, and sleep may (as after a vein opened or some potion taken) prove prejudicial unto him: So o Nemo est ex imprudentibus qui relinqui sibi debeat. Senec epist. 10. Nemo horum est, cui non satiue sit cum quolibet esse quam secum. Ibid. 25. it is dangerous for us in regard of our drowsy disposition to be solitary; p Omnia nobus mala solitudo persuadet. Senec. epist. 25. Solitudo est, quae virum etiam fortem fortissimè praecip●tat in reatum. Petr. Bless. epist. 9— loca sola nocent: loca sola caveto. Quo fugis? in populo tutior esse potes. Ovid. remed. l. 2. we may the sooner be surprised with sinful suggestions, the more easily be drawn to yield to Satanical temptations, and the longer may it be (if ever it be) ere we recover ourselves again after them: Whereas if we be in company with those that be wise and wakeful, it may be a mean to keep us waking oft, when we would otherwise be slumbering, and to recover us the more speedily when we are suddenly fall'n into slumber unawares. To this purpose the Apostle exhorteth Christian men q Hebr. 10.24. to observe either other: that is, r Philip. 2.4. to have an eye one to another, and not each one to himself only; to keep watch one over another, and not each one over himself only, like cursed Cain that asketh of God, s Genes. 4.9. whether he were his brother's keeper. And to what end would he have them thus to watch over their brethren? t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to whet them up, or whet them on, saith the Apostle: (that which we all stand in need of:) to provoke and egg them on unto godliness and well-doing, to keep them watching with themselves. And how is that done? Surely, u Prov. 27.17. As iron, saith Solomon, whetteth iron; so the very face of a man whetteth his friend. x Nulla res magis honesta induit, dubios & in pravum inclinantes revocat ad rectum, quàm bonorum vir●rum conversatio: paulatim enim descendit in pectora, & vim praeceptorum obtinet, frequenter audirt, aspici, occursus ipse sapientum juvat. est & aliquid quod ex magno (bono) viro vel tacente proficias. Senec. epist. 93. The very presence of a religious person, and much more his good speech, & his godly carriage, his holy advice, his discreet admonition, his seasonable reproof may be a mean to encourage & cheer us up when we do well, to restrain and stay us up, when we are slumbering & sinking down, to recover and raise us up again when we are down unawares. In which kind, y— fungar vice cotis, acutum Reddere quae ferrum valet, exhorts ipsa secandi. Horat. in art poet. Allusit ad Isocratis dict●m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. vita Isocr. as the whetstone, though dull and blunt itself, yet is able to sharpen iron tools: so even those that be but dull and drowsy of themselves, but yet diligent, and desirous to keep waking both themselves and others, may help to sharpen and qui●ken even those that be otherwise more wakeful (it may be) than themselves. For as z Fieri posse non ambigo, ut aliquid imperito & indocto cuipiam scire contingat, quod doctus aliquis & peritus ignorat Aug. de orig. animae l 4. c. 1. there is none so learned, but he may learn something from the very meanest, even from those that be fare inferior in gifts to himself: a Act 28 26. Apollos though a learned Teacher and well read in the word, yet may be taught something by a silly Tentmaker and a weak woman, that he was ignorant of before: and b R. David in rundic. Mercer. in Pagn th' s. & Selden in praefat. to Titles of Honour. the Jewish Rabbins acknowledge that they came to understand a place of the Prophet c Esa. 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●verram eam. jun. Esay by hearing an Arabian woman mention d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a broom, or a besom in her language to her maid: so there is none so watchful of himself, but he may have need of others to watch over him, and may receive benefit in that kind, even from a drowsy soul, one that is less wakeful than himself. In a word, drowsy persons, if they desire to keep waking, can better do it in company together one with another, (it is not likely they should all suddenly fall fast asleep at once) than they can being severally apart either from other. §. 41. Well therefore and wisely addeth the Apostle in that place, e Heb 10.25. Not forsaking the fellowship; as the manner is of many. And again; f Heb. 10.39. But we are not of them that withdraw themselves to their own ruin. g Lugentem timentemque custodire solemus, ne solitudine male utatur. It is not safe for a melancholy man to be much solitary: and it is a matter of no small danger for a Christian man to affect a solitariness, or a sullen kind of privacy and retiredness, and by occasion thereof to sequester himself from the company & society of others, though it be upon some good and godly pretence. Thus as in the Church of Rome, at this day many affect a Monkish course of life, under colour of withdrawing themselves from the world: So among the Ancients we find that some worthy men otherwise had sometime some cogitations and projects looking and bending somewhat that way, yea that sometime they made some trial of conclusions in that kind. But what doth one principal man among them confess, writing to another of them out of the wilderness, whither he had withdrawn himself, how he found himself there affected? h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Basil. ep. 1. ad Greg. Naz. Legatur & Senec. ep. 104. What I do here night and day (saith he) I am even ashamed to relate. For the City business I have shunned as an occasion of many evils: but myself yet I cannot shun. But it fareth with me, as with men at sea that are sea-sick because they cannot brook the sea: when they are in a greater ship, they think they should be better, if they were in a less bark; it is the rolling of the great ship they think that maketh them so evil: and so out of the ship they get them into the boat or the bark. But in the ship or in the bark they are bad still, as evil as ever, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so long as the bitter choler abideth with them that pestereth their stomach. In like manner it is with us. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Carrying about with us our inbred and inmate passions, we are every where encumbered with the like perturbations; and so l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. gain no great matter by this our solitariness, and sequestering of ourselves. And another of latter and more superstitious times, though a great admirer and practiser of Monastical life himself, advising a woman that had a great mind to the Wilderness; m Non est sapere, ut opulentiam, ita urbis frequentiam fugere? an non mea mihi pudicitia tutior erit in eremo, ubi in pace cum pa●cis aut sola oonversans soli placeam, cui me probavi. Bern. epist. 115. Is it not Wisdom, saith he, peradventure you will say, to eschew as the wealth, so the throng of the City? will not my chastity be there safer, where conversing with few or none, I may please him alone whom I desire principally to approve myself unto? n Nequaquam: nam volenti perperam agere & desertum abundantiam habet, & nemus umbram, & silentium solitudo. Malum quippe quod nemo videt, nemo arguit. Vbi autem non timetur reprehensor, securius accedit tentator, licentius perpetratur iniquitas. In conventu verò malum si sacere vis, non licet. Mox enim à pluribus comperitur, arguitur, emendatur. Bern. ibid. No by no means, say I: One that will do evil, shall find matter enough in the Wilderness to work upon, and beside shady shelter in the thicket, and silence in solitude. For the evil that none sees, none finds fault withal. And where there is none to find fault, the Tempter is the bolder to assault, and the fault is committed the more freely. Whereas being in company you cannot do evil though you would: for you are presently eyed, chid, rebuked and reclaimed by the rest. o Denque aut de fatuis virginibus una es, aut de prudentibus. Si de fatuis, congregatio tibi necessaria est; si de prudentibus, tu congregationi. ib. To conclude, either you are a wise Virgin or a foolish one: if a wise one, the company hath need of you; if an unwise one, you of it. And elsewhere dealing with some other in like manner affected; p Forte vult eligere solitudinem, non satis attendens propriam infirmitatem, & periculosam Diaboli luctam: Quid enim periculosius quàm solum luctari contra antiqui hostis versutias, à quo videatur & quem videre non possit? A●ies potius multorum pariter pugnantium quaerenda, ubi tot sint auxiliarii, quot socii, etc. Bern. de temp. 26 Perchance, saith he, you will make choice of solitariness, not well weighing either your own weakness, or Satan's assaults. For what can be more jeopardous than to wrestle alone with such a sly adversary as seethe us when we see not him? We had more need to seek out some troop to join ourselves with, where we may have as many Fellow-helpers as fellows. For it is the congregation that is q Cant. 6.3 terrible, as an army well ranged. But r Eccles 4.10. woe be to him that is alone: for if he fall, he hath none at hand to help him up. s Quoties bene perficientibus invidens daemonium meridianum obtentu quasi ma oris puritatis eremum petere persuasit? Et cognoverunt miseri tandem, quam verus sit sermo quem frustra legerant, Vae soli etc. Bern. in Cant. 33. That which a many find too true by woeful experience, when t Ex Psal. 91.6. vers. vulgat. the noonday devil hath enticed them out into the Wilderness under pretence of greater holiness, and strictness of life. And undoubtedly, as there is none but are more prone to slumber when they are alone, than when they are in company with others that are awake; so there is no man, if he well consider himself, but he shall find that he is more prone to be assailed with evil suggestions and motions, when he is alone by himself, than when he is in company with others that be religiously affected. In regard whereof it is not without good cause that the same Author saith, u Magis timco malum, quod facio in abscondito, quàm quod in aperto. Idem medit. c. 14. I more fear the evil that I may do alone, than what I cannot do but in company. Those therefore that shunning the society of others, sequester themselves, and x Vivat necesse est alteri, qui vult sibi. Sen. epist. 48. will needs live wholly to themselves, do but in so doing deprive themselves of a main help unto watchfulness, and expose themselves unwisely, (though it may be unwittingly) unto the wiles and snares of their subtle Adversary, who is then with them unseen, when there is no body else by them; and is then readiest to assault them, when there is none by to assist them. §. 42. But as y Crates cùm vidisset adolescentem secreto ambulantem, interrogavit quid illic solus faceret. Mecum, inquit, loquor. Cui Crates, Cave, inquit, rogo, & diligenter attend ne cum homine malo loquaris. Senec. epist. 10. Atqui Laert. de Cleanthe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alterutrum lubens ex altero correxerim. he said sometime to one that was talking, as he said, with himself, He had need be well advised, that he talked not with a bad Companion: so here, a man that not without good cause desireth company, z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paedag. lib. 3. c. 11. had need yet be wary what company he lighteth on and associateth himself unto. For a Sumuntur enim à conversantibus mores. Nec tam valetudini profuit utilis regio & salubrius coelum, quàm animis parum firmis in turba meliorum versari. Sen. de irá l. 3. c. 8. Tam honorum enim quàm malorum longa conversatio amorem inducit. Idem de tranq. c. 1. as the benefit is great that cometh by good company, so is the danger and harm no less that accreweth by bad. Association is of much force both the one way and the other. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arriani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua adfusa extinguatur; sicut contra vix est carbo ita madidus, quin prunarum acervo accendatur. Vincent. de vita spirit. c. 17. Our society with others, and theirs with us, cannot but prevail much either to make us like them, or to make them like us. * Prov. 13.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Sophocl. & Eurip. Plato in Theag. & Polit. l. 8 Gell. noct. Attic. l. 13. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theogn. Ea Philosophiae vis est, ut non solum students, sed etiam conversantes juvet. Qui in venit, licet non in hoc venerit colorabitur. Qui in unguentaria taberna resederint, odorem secum lociferunt. Et qui apud Philosophos fuerunt, traxe●unt, aliquid necesse est, quod prodesset & negligentibus. Senec. ep. 108. qui per ambulant, aut colorem mutant, aut urentem sentiunt calorem: sic dum consuetudine bonorum utimur, aut dotes quasdam amando in nos derivamus, aut desiderium aliquod admirando concipimus. Putaeam. cent. 1. epist. 14. He that walketh but with the wise, saith Solomon, shall wax wiser thereby: and he that keepeth company with fools, shall be the worse for it. The very company of either is wont ordinarily to work even with some efficacy on those that much or oft converse though for other ends with either. A third help therefore unto Watchfulness may be the shunning of the society and fellowship of wicked and profane persons. c Psal 6.8. Away from me, saith David, all ye workers of iniquity. And, d Psal. 101.4. A wicked person I will not know: I will have no acquaintance with any such. Yea to this purpose, as he inviteth good company to him, e Psal. 119.63. I am a companion of all those that fear thee, and keep thy precepts. Such as feared God, were they high or low, were they rich or poor, they were for his company, he was content and desirous to be acquainted with them. So on the other side he biddeth all profane ones away from him, f Psal. 119.115. Velut muscas molestas à cordis oculis abigit. August in Psal. 118. conc. 24. Away from me, ye wicked ones: I will keep the commandments of my God. As if he could not keep God's commandments, at least not so well as he would, so long as the wicked were in company with him. And in this regard as elsewhere he professeth of himself, that g Psal. 26.4, 5. he would neither sit among, nor go abroad, nor keep any company with such: so h Psal. 1.1. he pronounceth him a happy man, that neither walketh with, nor standeth amids, nor sitteth among, that in no sort or manner converseth with those, that are wicked, sinful, and scoffers at goodness and godliness. Not that a man should by and by in a i Ind enim Pharisaei dicti à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separare: ut rectè Drus. & Scalig. elench. Trihaeres. Serar. Pharisaical humour condemn or contemn every one that cometh short of himself either in knowledge or in practice of sanctification, or should sequester himself from every one that is not so forward in, or zealous of the better things, as were to be wished and desired; like those proud Hypocrites in Esay, k Esa 65.5. that say, stand aloof of me; come not near me: for I am holier than thou. l Rom. 14.1. Weak ones are to be received, not to be rejected: m Heb. 12 13. to be healed and strengthened, not to be turned out. But for those that be openly profane with n Heb. 12.16. Esau; scoffers and deriders of religion with o Genes. 21.9, 10. Ishmael; by their lose and lewd course of life proclaiming and publishing not an utter want only of goodness and godliness in them, but a perverseness of heart, and an averseness thereunto; p 2 Tim. 3 5. such, saith the Apostle, should men shun: q Vise Chrysost. in joan homil. 57 & Greg in Ezech. hom 9 lest they corrupt us, when we cannot correct them. For r Dum spectant laesos oculi laeduntur & ipsi: Multaque corporibus transitione nocent. Ovid remed. l. 2. the very sight of blear eyes may hurt those that have whole, but tender, eyes: when s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lippiens sanum afficit; at sanus lippientem hava sanat. Aphrodiss problem. 1.35. the sight of the whole will not help the blear-eyed. Sooner may evil be fastened upon good ones, weak ones especially, than good things conveyed unto and wrought into those that be obstinately evil. §. 43. And surely as some bodily diseases are said to be catching and contagious; a man may soon catch them by being in company of or drinking with those that have them: So t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost in joan homil. 57 Res est contagiosa societas mala.— dedit hanc co●tagio labem, Et dabit in plures: sicut grex totus in agris Vnius scabie cadit, & porrigine po●ci; Waque conspecta livorem ducit ab uva. juvenal. satyr. 2.— contagia vites: Haec etiam pecori saepe nocere solent. Ovid. remed. lib. 2. it is with most diseases of the soul; this spiritual Lethargy is a contagious, a catching disease, we take it easily one from another. u Non tantum corpori, sed etiam moribus salubrem locum eligere debemus. Senec. epist. 51. Sicut enim aer malus assiduo flatu tractus inficit corpus, ita perversa locutio assiduè audita infirmantium inficit animum. Greg. Rom. in Ezech. lib. 1. homil. 9 Valetudinem firmissimam ladit aer gravis, aura pestilens: & mentem optimam conversatio cum malis. Vnde Ben Syra, Vae malo, & eye qui ei adhaerent. D●us. lib 2. cent. 1. proverb 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Corrupêre probos mores commercia prava. Ex Menandro in 1 Corinth. 14.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Evil company is infectious, as evil airs are. There is x quaedam in contactu corporis vitia transiliunt: ita animus mala sua proximis tradit. Ebriosus convictor in amorem vini traxit: impudicorum coetus fortem quoque & siliceum virva emollit: avaritia in vicinos virus suum transtulit. Sen. de ira l. 3. c. 8. a kind of contagiousness in lose and lewd companions, as well as in those that are possessed of some pestilent disease. And we have great reason therefore, if our soul's health be dear to us, y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de laud. sui. Serpunt enim vitia; & in proximum quemque transiliunt. Itaque ut in pestilentia cavendum est, ne corruptis jam corporibus & morbo flagrantibus assideamus, quia pericula trabemus, afflatuque ipso laborabimus: ita in amicorum legendit ingenus dabimus operam, ut quam minime inquinatos assumamus. Sen. de tranq. c. 7. to be careful of shunning, so much as may be, such places, and such persons, or to be very wary in conversing with them, where it cannot be avoided. The bodily plague is not so soon taken by sitting by the sick man's bedside; but a spiritual plague, worse far than it, more deadly, more desperate, may much sooner be gotten by sitting with profane, and debauched persons. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arriani Epictet. l. 3. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de adulat. Nemo non aliquod nobis vitium aut commendat, aut imprimit, aut nescientibus allinit. Sen. epist. 7. Convictor delicatus paulatim enervat; vicinus dives cupiditatem irritat: malignus comes quamvis candido & simplici rubiginem suam affricat. Ibid. A man shall hardly come with fair apparel amongst colliers, and carters, and chimneysweepers, but he shall carry some of their soil and their foot away from them; but his white apparel will be soiled and sullied at least by them. And we shall hardly be in company long or oft with ungodly ones, but we shall bear away some tincture of their ungodliness with us. * Esa. 6.5. Woe is me, saith the Prophet Esay, I am undone; for I am a man of polluted lips, and I dwell amids people of polluted lips: as if a man could not lightly live among such, but he should in part be such as they were. One slothful person infecteth another: As a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Menon. Torpedo piscis contactu suo torpidum facit. Eras. chil. 3. cent. 4 adag 2●. Visc Aristot. hist. animal. lib. 3. c. 5. & l. 9 c. 37. Plin. hist. nat. l. 9 cap. 42. & lib. 31. cap. 1. & Oppian. halient. l. 2. & 3 & Claudian cum codem commissum à jul. Scal. poet. l. 5. c. 16. the cramp-fish benumbeth those that touch or come near it. One wicked one fasteneth his wickedness upon another. The very sight of others sleeping may make a man sleepy that were wakeful otherwise: b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Charmid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. problem. 7. 1, 2, 6. & Aphrodis. 1. 34. as the very sight of those that yaw is wont to set others also on yawning. Yea such is the devilish disposition of man's wicked and wretched heart, that as some infected and infectious persons have a strong desire to be infecting of others; and those that have already moiled themselves, take a delight in, and make a sport of moiling others, that come in with fair clothes among them, thereby to make them like themselves; so c Naturale est unumquemque velle sive in vitiis sive in virtutibus associare sibi consortes. Bern. parv. serm. 17. Et peccantibus voluptatem facit simul peccantium consortium. Aug. confess. lib. 2. cap. 8. Novi ego seculum hoc moribus quibus siet: Malus bonum malum esse vult, ut sit sui similis. Plaut. Trinum 2. 2. wicked and profane persons usually desire nothing more, delight more in nothing, than in transfusing of their wickedness and profaneness unto others. Besides that d Nemo non in vitia pronus est. Lactant. inst. l. 3. c. 17. Ad deteriores faciles sumus, quia nec dux potest, nec comes deesse. Et res etiam ipsa sine duce, sine comite procedit. Non pronum est tantum ad vitia, sed precept. Sen. ep. 97. we are prone enough of ourselves to take infection without help. Our corruption within us is as tinder or gunpowder rather, ready to be on a light flame, if but the least spark light on it, or it come but any thing near the fire: like e judg. 15.14. flax that of itself catcheth and draweth the flame to it, and is all on a flash, so soon as it but feeleth the fire. §. 44. As good company therefore ought diligently to be sought and kept; so evil company ought as warily to be shunned and avoided. Not that we may not at all have commerce with such: for f 1 Cor. 5.10. Solitudinem quaerat, qui vult cum innocentibus vivere. Martin. Dum de morib. he that would so do, must go out of the world: nor yet that we should deny Christian offices to such: g L●t. 3. ●. such we were also sometime ourselves: and it were inhuman cruelty to shut up persons infected together, and so suffer them to starve. But as we are wont to deal with those that are so diseased, though we be careful to relieve them, and to make provision of things necessary for them, as well physic as food, to restore health, if it may be, as well as to preserve life; yet we are wary of coming over-neere them, or conversing so with them, as whereby to take any infection from them: So here, howsoever by occasion of our calling and course of life, we may be called and constrained to have dealings sometime with such as are openly ungodly and professedly profane; and so fare forth as we have opportunity and just occasion so to do, we perform offices about them, spiritual ones especially, as standeth with our duty, and may be for their good: Yet h john. 17.15. 1 john 5.18. we take heed how we enter into any league of familiarity and inwardness with such, whereby we may through ordinary companying with them take spiritual infection from them, when we intent it not, ere we be ware. i Prov 22.24. Make no league, saith Solomon, with a wrathful man: nor keep company with one that is of a furious and outrageous behaviour, Lest thou learn his ways; and thy conversing with him prove a snare unto thy soul. For k cùm in sole ambulem, etiamsi aliam ob causam ambulem, fieri natura tamen ut colorer; sic cùm istoc libros studiosè legerim, sentio orationem meam illorum cantu quasi colorari. Cic. de orat. l. 2. Noxiae sunt conversationes cum malis: inficiunt sobriam mentem & decolorant. Ambr. epist. 4 Frequenter accidit, ut quis contra propositum suum intemperantem audience, cùm velit ipse continentiae d sciplinam tenere, suco insipientiae coloretur Ibid. Visendus idem de bono mort. c 9 as those that walk in the Sun, though for other end and purpose, become tanned with it and sunne-burnt, whether they regard it or no: so those that come oft in company with profane and evil disposed persons, though for no evil end, intending nothing less than to become like unto them, yet draw they a tincture oft from them, learn to l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de adul. lisp and to m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindari Scholar Nem. 7. & Plut. de liber. educ Claudo vel uni si propinquus manscris, Disces & ipse claudicare protinus. Eras. Chil. 1. cent. 10. a lag. 73. limp after them, come in time somewhat to resemble them both in speech and in practice, and n Minuta quedam, ut ait ●haedon, animalia cùm mordent, non sentiuntur, adeo ten●is illis & valens in periculum vis est: tumour indicat morsum & in ipso tumore null in vul●us apparet. Idem tibi in malorum conversatione eveniet, non deprehendes quem idmodum aut quando tibi obsit, obfuisse deprehendes. Sense paucis immutat●s epist. 94. to have a strange change wrought on them, in regard of what they have been, though they perceive not how nor when they change. o Exod. 32.1, 4. Israel's posterity had learned Egyptian superstitions by their long abode in Egypt: and * Psal. 106.36. Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan. Yea joseph himself by living in Pharaoes' Court had learned to swear at every word almost by the life of Pharaoh, ( p Genes. 42.15, 16. By the life of Pharaoh ye are but Spies; and, By the life of Pharaoh ye go not hence) as the other profane his Fellow-courtiers usually did. Such “— dociles imitandis Turpibus & pravis omnes sumus. juvenal. sat. 14. apt Scholars are we all generally, to learn aught that is evil: and so easy a matter it is even q Ante ignem consistens, etsi ferreus sis, aliquando dissolveris. Isid. soliloq. l. 1. for the best and the strongest to take taint by such societies; and if not to become wholly profane like them, yet by oft sight of sin to have it wax more familiar with them, nothing so distasteful unto them as in times past it was; and so to have the edge of their former zeal and fervour against it abated, and the intention of their watchfulness consequently in some degree slackened. And it is one degree unto evil to be less eager against evil; yea r Qui aequo animo malis immiscetur, malus est. Martin. Dum de morib. it is no small degree of evil, when a man can well away with evil in others. Help 4 §. 45. A fourth Help to further us in this spiritual Watch is to labour to keep the fear of God fresh in our souls. s Prov. 14.16. A wise man, saith the Wiseman, feareth and departeth from evil: And t Prov. 16.6. By the fear of God men depart from evil. u Metus cùm venit, rarum habet somnus locum. P. Syrus. There is no affection * Omnem formido somnolentiam excutit. Et rapit somnos pavor. Sen. Herc. more watchful than fear. x Luk 22.45. Grief and sorrow make men many times heavy and drowsy: but y Vigilabis, si timebis. Aug. de verb. Ap. 28. Cavebis, si pavebis. Rom. 11.21. fear and care are wont to make them vigilant and watchful. z Genes. 37.7, 13. jacob after he heard news of his brother Esau's coming against him, could not for his life take any rest all that night long. Yea m judg. 16.19, 20. Samson himself when he lay with his head in Dalilaes' lap, no sooner was admonished that the Philistines were upon him, but he start up instantly and began to look about him, he had little list to continue his wanton dalliance with her, or his sleeping upon her knee. n Tutissimum illis iter, quod suspectissimum est. Senec. epist. 59 In fear of invasion men are wont to keep due watch and ward: o Victor timere quid potest? quod non timet. Sen. Agam. 4. 1. Nemo enim ceb●rius opprimitur, quam qui nihil timet. Vell. hist. l. 2. Animus vereri qui scit, scit tutò ingredi. P. Syrus. where no such danger is misdoubted, like p judg. 18.7. the men of Laish, there are they more careless and secure. In like manner is it here: The fear of God if it be kept fresh in our hearts, it will keep us spiritually waking, it will make us careful to shun, and fearful to do aught, that may offend him whom we fear. q job 1.2. job was a just man, saith the Holy Ghost, fearing God and eschewing evil. And r Hebr. 11.7. By faith No forewarned of things to come long after, moved with fear prepared the Ark for the safety of him and his. What made him so careful, when the whole world was so careless, but his faith and his fear? s Fides facit formidinem: formido facit solicitudinem: solicitudo facit perseverantiam. Tertull. contra Martion. Faith bred fear, and fear bred care. In regard whereof, the Spirit of God by Solomon justly pronounceth that man t Prov 28.13. Non citò perit ruina, qui ruinam praetimet. P. Syrus. a blessed man that feareth continually. For who so so doth, will ever stand upon his guard, will never slumber in security. And u Sola isthic securitas est nunquam esse securum, sed semper pavidum & trementem. Rob. Grosthed. epist. 65. it is our only security, our only safety for us, never to be secure. On the other side, when the fear of God beginneth to decay and wax faint in us, then are we wont to grow less watchful and careful of shunning sin, and * Frequentissimum initium calamitatis securitas Well hist. l. 2. to lie more open to all Satan's temptations thereunto. That subtle serpent could not prevail with our first Parents to induce them to disobedience and breach of God's charge, till he had wrought this fear of God out of their hearts, by persuading them that there was no such danger in the matter, x Gen. 3.4. Non moriemini. they should not die, though they did it. And therefore it is not without cause that David admonisheth his malicious Adversaries in that manner; y Psal. 4.4. Stand in awe, and sinne not: as implying, that this was the reason why they took such ungodly courses against the godly, because they stood not in awe of God. And undoubtedly the main cause of so much looseness in the lives and courses of most men, is for want of this awe, because z jerem. 2.19. the Fear of God is not in them. §. 46. a Psal. 36.1. The wickedness of the wicked man, saith the Psalmist, informeth me in the very midst of mine heart, that there is no fear of God before his eyes. Come we to any wicked man, that liveth never so loosely, and tell him that there is no fear of God in his heart; he will be ready to cry out of presumptuous and uncharitable censurers, that take God's office upon them to see into men's souls, and to tell what is in men's hearts. But the Spirit of God itself telleth such, that b Ex fructibus siquidem arbor dignoscitur: ex ramulis de radice judicatur. Matth. 7.20. & 12.33. their own lives evidently discover to any understanding eye what is within them; their profane and secure courses proclaim a want of this awe in them. For were there any the least measure of that fear of God in them, that they would be thought to have, yea were it but the servile fear only, that c jam. 2.19. the devils themselves have; they would not, nay they could not continue and go on so carelessly, so securely in their dissolute courses as they do; d Timor torporem encussit & nollentibus. Nec tutum patitur esse securum pavor. this very fear itself alone would rouse them up and raise them out of their spiritual slumber; it would even enforce them to look about them in spite of their teeth; at least not suffer them so securely to lie snorting in sin. To this purpose e Rom. 3. 12-19. the Apostle Paul having ripped up and dissected the natural man from top to toe, and made as it were an Anatomy of him, finding f Psal. 5.9. his tongue tipped with fraud, g Psal. 140.3. his lips tainted with venom, h Psal. 10.7. his mouth full of gall, i Psal. 5.9. his throat a gaping grave; k Psal. 55.21. & 57 4. & 59.7. & 64.3. his tongue as a rapier to run men through with, and his throat as a sepulchre to bury them in; l Esa. 59.7. his feet swift to shed blood; and m Prov. 1.16. all his ways full of mischief: at length he concludeth all with this as the cause of all this evil both in heart and life, n Rom. 3.18. There is no fear of God before their eyes. Which place one of the Ancients alluding unto saith, that o Timor Domini janitor animi. Bern. alicubi. & Io. Raulin quadrag. ser. 8. The fear of God is as a Porter set at the door of our Soul. If the Porter that is set to watch at the door to keep suspicious persons out, grow sleepy and slumber, they will be stealing in that should not, now one and then another: but if he fall fast asleep, or be knocked on the head and slain outright, than who will may come in hand over head. In like manner here: When the fear of God beginneth to grow faint in the soul, not to be so fresh as formerly it hath been, then evil motions find some entrance and begin to steal in upon us. But p Vbi timor divinus consopitur, indifferenter jam libitis pro licitis utitur, jam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes, amplius prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garrit & operatur, malevolus, vaniloquus, & facinorosus. Bern. de grad. humil. c. 12. In omnem libidinem ebullire, solennes voluptates frequentare circi furentis, caveae saevientis, scenae lascivientis, summus vitae fructus Deum non timentibus. Tertull. ad Marc. l. 1. c. 20. if the fear of God be utterly extinct and put out in us, then lie we wide open, exposed indifferently to all sorts of sins: There is no sin so heinous, so hideous, that men are privileged or exempt from, where this fear is once abandoned and abolished. q Genes. 20.11. I thought, saith Abraham, there is no fear of God in this place: and therefore they will kill me to have my wife away from me. Murder and Adultery, are r Exod. 20.13, 14. Deut. 5.17, 18. Matth. 19.18. Mark. 10.19. Rom. 13.9. the two foremost sins in the second Table, and such as the very light of nature doth of all other most, and most evidently condemn; and yet is there no bones made of them in Abraham's account, where this fear of God is wanting, and much less than of any other that seem lesser and lighter than they. §. 47. So that if the question be, how it cometh to pass that such sins and the like are so rife in these times, we need go no further to seek the cause of it; it is because s job 6.14. Men have cast off the fear of God, that should and would otherwise better keep them within compass. And herein is wicked and wretched man become worse than the bruit beasts. For whereas t Duo animi à Deo dati custodes domestici, Pudor & Timor. There be two homebred Tutors as it were that God hath set over each of us, Shame and Fear, the shame of sin, and the fear of wrath: u Qui pudorem amisit, bestiae par est; qui timorem excussit, bestia pejor est. He that hath cast off shame, is no better than a beast; he that hath shaken off fear is worse than a beast: For x Oneramus asinum, & non curate, quia asinus est: At si in ignem impellere, si in foveam praecipitare velis, cavet quantum potest, quia vitam amat, & mortem timet. Bern. de diverse. 12. we lay load upon an Ass, and he is well content with it, because he is an Ass, y Hinc Heraclidae Sophistae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolomeus Sophista. a beast made and borne to bear burdens: But if you offer to thrust him down some steep hill, or to drive him into the fire, he holdeth back, and shuneth it all he can, because he loveth life, and feareth death. Whereas wretched man, more blockish and senseless than the very Ass, more z jerem. 10.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simocat. ep. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. serm. de ascens. Bestiis bestialior. Bern. Cant 35. jumentis insensibiltor. Idem de diverse. 12. brutish than the bruit beast, than the brutishest of beasts, hath no fear or dread of that that may be his eternal bane, that may bring everlasting death and destruction upon him. Yea wicked man, a joan. 6.70. a devil incarnate, cometh short herein in some sort of the devil himself. For b jam. 2.19. Mirum est quod homines inferni supplicia non considerant, vel si considerent, non sormidant; cùm tamen demones credant & contremiscant. Author ocul. moral. cap. 13. contempl. 3. the devils, saith james, believe and tremble: they believe God's Word, and they tremble at his wrath. Whereas wicked man, in that regard worse than they, neither believeth the one, nor feareth the other; c Esa. 5.19. & 28.15. jerem. 5.12, 13. & 23.33. maketh but a scoff and a jest of either. And no marvel then, if there be no watching against sin, where there is no fear or expectation of any evil or danger by sin, no dread or awe of God's wrath against it. Help 5 §. 48. A fift Help to further us in our spiritual Watch, and a mean to keep this fear of God fresh in our souls, is to be throughly persuaded, and oft seriously to consider, of God's continual presence about us and with us, wheresoever we are, and whatsoever we are about. d Psal. 16.8.— quaecunque capesses, Testes factorum stare arbitrabere divos. Silius bell. Pun. lib. 15. In omnibus quae agis, Deum praesentem cogites. Cave itaque ne vel signo vel facto offendas, qui ubique praesens cernit quicquid facis. Bern. medit. c. 6. I have set the Lord always before mine eyes, saith David: For he is at my right hand: therefore shall I not fall. And it would be indeed a sovereign preservative to keep us from falling into this spiritual slumber, and a singular means to make us watchful of our ways, if we could at all times remember and did seriously consider, that e Prov. 15.9. There is an eye of God in every place viewing both good and bad: yea that that God who is f Deus totus est sensus, totus visus, totus auditus. Plin. hist. nat. l. 1. c. 7. Totus auris, totus oculus. Iren. l. 1. c. 6. all eye, and g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. oper. 1. whose eye seethe all, h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. apud Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod tamen Philemoni tribuit justin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui & ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that seethe all himself unseen of any, is present in all places; i 1 King. 8.27. not penned up in Heaven, but k jerem. 23.25. filling Heaven and Earth; as l Intra omnia, nec inclusus: Extra omnia, nec exclusus. Hildebert. without all things, and yet not excluded from any, so within all things, and yet not included in any; being like m Sphaera, cujus centrum ubique, circumferentia nusquam. Empedocles apud Trithem. ad Caesar. quaest. 1. contra, & aptius quàm Trismegistus apud Scalig. de subtle. exerc. 363. a sphere, as the Heathen man sometime said, whose Centre is every where, and its Circumference no where. So that as David said sometime of himself, n Psal. 139. 7-13. There is no flying for any man from the face of God; no shunning of the Spirit or presence of God: if we climb up into Heaven, we are sure there to find him: and if we creep down into hell, we shall not miss of him there neither; (full glad would those damned wretches be, if they could) if we could take the wings of the morning, and fly as fare as the world is wide, yet there should we be sure to find the hand of God ready to catch hold of us. Or if we imagine that the darkness and the nightly shade may cover and conceal us from his sight, he is able to turn o Amos 5 8. as the day into dark night, so the dark night into day. Yea p Psal. 39.11, 12. darkness is no darkness with him; but the night is as clear as the day; light and darkness, day and night are with him both alike. It is the argument that Solomon useth with the incontinent person to withdraw him from his lose and licentious courses; q Prov. 5.20, 21. Why shouldest thou delight, saith he, in a strange woman, or embrace a stranger's bosom? Since the ways of a man are before the eyes of the Lord; and he pondereth all his paths. Yea not his ways alone, but r Heb. 4.12. the secret motions of his mind, and the inward intentions of his heart, they are all s— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. naked and broken up, as the inwards of a beast that is cut up and quartered, to him that we have to deal with. For t Psal. 139.13, 2. thou hast possessed my very reines, saith David, and thou understandest all my thoughts: yea, u Psal. 139.2. thou understandest them afar off, or long before: x Elonginquo, i longè antequam animo insederint meo. jun. Intra hominum mentes non solum tractata, sed etiam volvenda cognoscit. Ambr. office lib. 1. c. 14. he seethe them ere they are, they are conceived of him, ere they be conceived in us, he knoweth as well what we will either think or do, as what we have already thought or done. And y Prov. 15.11. Sic certè vivendum est, tanquam in conspectu vivamus: sic cogitandum tanquam aliquis in pectus intimum inspicere possit. Quid enim prodest ab homine aliquid esse secretum? Nihil Deo clusum est. Interest animis nostris, & cogitationibus mediis intervenit. Sen. ep. 83. Hell and destruction, saith Solomon, are before the Lord: and how much more than the hearts of the sons of men? And it is the argument that Elihu useth to dissuade and deter men from wicked practices; z job 34.21, 22. Gods eyes are upon the ways of man; and he eieth every step he taketh: And there is no darkness, nor deadly shade, that can shadow wicked workers from his sight. §. 49. This was that that kept David in compass: a Psal. 119.168. I have kept, saith he, thy precepts and thy testimonies: for all my ways are in thy sight. As b Psal. 18.22. & 119 6. all God's laws in his sight: so all his ways in God's sight: Gods laws in his sight by dutiful regard; his ways in God's sight through his allseeing providence, whereby c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. epitaph. Athanas & Potter funer. ser. like a well-drawn picture, that eieth each one in the room, he eieth in that manner each one in the world, and all the ways of each one, d Sic curat universos quasi singulos, sic singulos quasi solos, Aug. confess l. 3. c. 11. Sed & sic spectat, etc. Hinc Greg mor. l. 25. cap. 19 Sic intendit singulis, acsi vacet à cunctis, & sic simul intendit omnibus, ac si vacet à singulis. as if his eye were upon none but him alone. This was it that made joseph so vigilant and watchful, that he would not yield unto sin, though he were solicited and urged thereunto, when there was both opportunity and secrecy withal, none by to see them or to bewray them, and so to incense his Master against him: e Genes. 39.9. How can I, saith he, do this great wickedness, and sin against God? It was the fear of God arising from the consideration of his presence there, that kept joseph at that time from that sin. As if he had said; Though there be no creature by to see what we do, yet f Est profectò Deus, qui quae nos gerimus, auditque & videt. Plaut. Capt. 2.2.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— Hesiod. oper. there is a God that over-looketh us. And, as he saith; g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr. ad Demonic. Quid autem prodest non habere conscium, habenti conscientiam? Ex Seneca Lactant. instit. l. 6. c. 24. What availeth it to have none privy to our evil acts, when we have our own consciences privy thereunto? So what availeth it to have no creature privy to them, when h Quis sur auderet furari, si sciret à ludice se videri? Autoroculi moral. c. 5. propr. 2. we have him privy to them who must one day be our Judge, and who as he abhorreth them, and i Hab. 1.13. cannot brook or abide them, so k Exod. 34.7. hath threatened to punish and take vengeance upon us for them. l Cassian. in collat. We read of two religious men that took two contrary courses with two lewd women, whom they were desirous to reclaim from their lewd manner of life. The one came to the one as desirous of her company, so it might be with all secrecy: and when she had led him from room to room, and he made still many doubts, as very and fearful, lest at this window, that key hole, this crevice, or that cranny, some or other might chance to peep in and espy them together, at length she brought him to the inwardest room in the house, where she said she was full sure that none upon her life could possibly come to pry in or see aught: but m Illum time cui cura est ut videat te, & timendo castus sis: aut si peccare vis, quaere ubi te non videat, & fac quod vis. Aug. de verb. Dom. 46. Parietibus oculi hominum submoventur; numen divinum nec visceribus submovetur, quo minus totum hominem perspiciat & norit. Lactant. instit. l. 6. c. 24. then he told her that all the bolts and bars that were could not keep God out, all the walls and doors that were could not hinder his eyesight: and what should they gain by shunning man's eyes, when they lay open still to God's eye? The other of them came to another of like condition in like manner, as desiring her company, but n Si honesta sunt quae facis, omnes sciant: si turpia quid refert neminem scire, cùm tu scias? O te miserum, si contemnis hunc testem. Senec. epist. 43. Populo teste fieri credam, quicquid me cons●lo faciam. Idem de beat. c. 20. so as she would go out at doors and company with him openly in the street: Which when o Nullus fornicari auderet in oculis hominum, quanto magis confundi deberet aliquid turpe committere ante Domini conspectum? Ocul. moral. c. 15. she seemed to reject as a mad man's request; he thereupon told her, that Better and safer it were to commit that or any other sin in the eyes of a multitude of mortal men, than in the sight of God alone the immortal judge of mankind; in the eyes of the whole world, than in the sight of p Gen. 18.25. Magna tibi custodia necessaria est, magna tibi necessitas indicta probitatis, qui ante oculos judicis vivis cuncta cernentis. Bern medit. cap. 6. & Boet. consol. l. 5. the judge of the whole world, q Act. 17.30. 2 Cor. 5.10. before whom one day we must all be judged. How warrantable the course was, I stand not to discuss: and what effect it had with them, I remember not now: But sure I am that it would be very effectual unto us to keep us vigilant and watchful, and so to preserve us from many oversights, which for want hereof we are oft overtaken withal, if we could ever seriously consider of this presence of God with us. §. 50. This would keep us within the bounds of Sobriety and Temperance in the use of God's good creatures, in our recreations and disports; if we remembered, that we eat and drink in God's presence; that we feast and make merry together, yea that we play and sport us in God's presence: that as well, when we are playing, as when we are praying, we are ever still in God's eye. Children, though they take more liberty to be wanton and waggish, when they are out of their Parent's eye, yet are they more careful commonly to carry themselves more decently even in their sports, when they play in their presence. And so would we do, were we assured that we were in God's presence, and that God over-looked us even at our game. r Sic fac omnia, tanquam spectet. Epicurus. Epicurus ipse. Prodest sine dubio custodem sibi imposuisse, & habere quem respicias, quem interesse cogitationibus tuis judices Sic vivas tanquam sub alicujus viri, ac semper praesentis, oculis. Sic facias, quaecunque feceris, tanquam spectet Cato, aut Scipio, aut Laelius aliquis. Sen. epist. 25. Aliquis eligendus est, & semper ante oculos habendus, ut sic tanquam illo spectante vivamus, & omnia tanquam illo vidente faciamus. Idem epist. 11. Et Bernard. ad fratr. de monte Dei; Elige tibi aliquem, cujus vitae exemplar sic cordi tuo inhaeserit, reverentia insederit, ut quoties recordatus fuerit, ad reverentiam cogitati assurges, vitam, ordines, mores componas. Hic praesens tibi sit quandos unque volueris, occurrat saepe & cùm nolueris. Omnia facta, cogitata tua cùm ab eo videri cogitabis, ac si videat, arguat, emendare cogeris, etc. The Heathen man adviseth a friend of his to propound to himself and set before him some grave man or other, and so to carry himself in all his courses as he thought he should do, if such an one were then eyeing him: that when he were moved to do aught that were indecent, he might think with himself, Would I do this, or do thus if such an one were in presence? And sure it is that man's eye many times, such an once especially as we reverence and stand in some awe of, is a special mean to keep men in compass. For do we not see it by common experience, that s Sic Philippus rex cùm intempessiuè ludenti Antipatrum venire obnunciaretur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alveum quo ludebat, in lectum rejecit. Athen. dipnosop. l. 10. when men are swearing and swaggering, or otherwise disordered, if one chance to come in whom they have some reverend conceit of, or one that they know cannot abide such behaviour, they are by and by hush and quiet, and break off their disorders, and behave themselves more orderly so long as he is in presence. Yea if such an one be by unseen behind the back of some one of them, when he shall rap out an oath, or break a bawdy jest on some other of the company, will not the rest be ready to say to him, Do not you see who is behind you? as ready it may be, otherwise to vie oaths with him, and to require his unsavoury jest with the like. Can man's presence then so fare prevail with us? And would not Gods much more, if we were assured of it; or had we the eye of our soul open to see the one, as we have the bodily eye to see the other? Or are we not ashamed of ourselves, that man's presence should prevail with us more than the presence of God should? t Quovis loco, quovis angulo reverentiam habe Angelo qui te custodit, ne illo praesente facere audeas, quod me praesente non auderes. Bern. Hic est magni consilii Angelus, cui patens est ●mnis angulus. Et cue dam a●t; cùm quid turpefacit, quod me spectante ●●beret; Curio spectante Deo non magis inde rubes? Ocul. mor. ●. 15. propr. 2. that what we would blush and be ashamed to do in any man's, yea u— siquid Turpe para●, nec tu pueri contempseris annos, Sed peccaturo obstiterit tibi filius infers. juven. sat. 14. per admenitionem dictum. in any child's eye, that had but wit enough to conceive what we did, that we blush not, nor are abashed to commit in God's sight. §. 51. Again this would keep us x Nullum putaveris locum sine teste. Martin. Dum de mor. Memineris Deum habere te testem. Ex Cicer. Lactant instit. li 6. c. 24. from taking liberty to ourselves of sinning in regard of screcy and privacy, were we never so solitary, never so private. It is true that wicked wretches take occasion by such opportunities to offend the more freely. y job 24.15. The eye of the Adulterer, saith job, waiteth for the twilight; and then he disguiseth himself, and saith, No eye shall see him. Yea of God himself they think, z job 22.13, 14. He walketh aloft on the heavenly tarase, and there is many a thick cloud between him and us: How can he see or discern what we do in the dark? But a Psal 94.8, 9, 10. Oculum in se non intendit suum, qui fecit ●uum? Aug. de verb. Dom. 10. Understand, ye unwise ones, as the Psalmist speaketh; and ye brutish ones, will ye never be wise? He that form the eye, shall not he himself see? he that planted the ear, shall not he himself hear? yea he that made the heart, knoweth not he what is in the heart? Or he that framed thy soul, cannot he see as much and as well as thy soul? But b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. Arian. l. 1. c. 14. when thou art in the dark, doth not thy soul see what thou dost? And c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Clem. Alex. paedag l. 2. c. 10. doth not God then d 1 joh. 3.20. that is far above thy soul, e jerem. 17.9, 10. that knoweth thy soul better than thy soul knoweth itself, that f Psal. 19.12. joh 9.3, 21. knoweth more by thee than thou knowest by thyself, doth he not much more know, and much more easily and clearly discern what thou dost in the dark? Oh how watchful and wary would we be in all our ways, were our hearts but once throughly possessed with this undoubted persuasion of God's perpetual presence with us, of his allseeing eye ever & every where overlooking on us? What temptation could prevail against us, were this consideration at hand with us? If we could follow that good rule though by an Heathen man given, g Sic vive cum hominibus, tanquam Deus videat: sic loquere cum Deo, tanquam homines audiant. Sen. epist. 10. So converse with men, as if God over-looked thee; so common with God, as if men overheard thee: If we could have that continually before the eyes of our soul that a reverend and religious man had before his eyes ever in his study; h Noli peccare: nam Deus videt, Angeli astant: Diabolus accusabit: Conscientia testabitur: Infernum cruciabit. Sin not; (be thou never so secret) for God seethe thee: the good Angels stand by thee: the Devil is ready to accuse thee; thine own conscience to give in evidence against thee; and hell fire to torment thee: it would not be so great a mastery to keep us waking and watchful, as for want hereof usually it is. §. 52. Help 6 A sixth help to this spiritual Watchfulness is the i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zale●cus in legum pro●●nio apud Stob. cap. 42. frequent consideration of our end, and of that last day either of death or doom, wherein we must every one appear before God to give up our accounts to him. k 1 Pet. 4.7. The end of all things, saith the Apostle Peter, is at hand: be sober therefore, and watch unto prayer. And our Saviour oft; l Matth. 24.42. & 25.13. Mark. 13.33, 35. Luke 21.35, 36. Watch therefore; for you know not in what hour your Master will come. And it is the last Argument that the Wiseman useth (hoping, if by any, by it to prevail) to the unruly youngster, that will needs have his own swinge; m Eccles. 11.9. But know that for all these things God will call thee to account. As those therefore that are to give an account of their actions, as n Ind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud quos rationem quisque reddebat. Visantur jul. Pollux & Harpocr. Sic & Dan. 6.2. at Athens most of their Magistrates did at the years end when they went out of office, are wont to be more wary and chary how they carry themselves in their affairs, than those that are not liable to account, nor look ever to come to reckoning, especially if it be uncertain how soon they may be called upon to give up their accounts: o Semper ita vivamus, ut rationem reddendam nobis arbitremur: putemusque nos momentis omnibus non in aliquo orbis terrae theatro ab hominibus, sed desuper spectari ab eo, qui & judex & testis idem futurus est, etc. Ex Cicer. Verrin. 4. Lactant. instit. l. 6. c. 24. So ought it to be with us, since we may well remember, yea so it cannot but be with us, if we shall duly consider, that p 2 Cor. 5.10. we must all of us one day appear at Christ's Tribunal, and there q Rom. 14.12. every one give account unto God for himself. And if we shall withal take notice, what a strict account it shall be, wherein we must answer not for every wicked work only, but r Matth. 12.36. for every idle word also, and as well s Rom. 2.15, 16. 1 Cor. 4.5. for the very Thoughts of our hearts, as for the actions of our lives; and that this we know not how soon it may be, (God hath prefixed us no set time for it, t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. orat. 67. Vltimum diem latere voluit, ut omnes observarentur. August. homil. 13. Dies ultimus solubriter ignoratur, ut semper proximus esse credatur. Gregor. mor. l. 12. & Bern. de mod. viv. ser. 69. he would have the last day hid from us, because he would have us every day watch for it:) it must needs make us keep a most straight watch, and that constantly and continually too, not over our feet and our hands only, but over our hearts, and our minds also, as u Prov. 4.23, 25, 26, 27. the Wiseman doth well admonish us. §. 53. Yea but that day, may some say, is not so near yet, x 2 Thess. 2 1, 2. the Apostle Paul himself saith so. There are some forerunning signs of it as yet unfulfilled, as y Rom. 11.25, 26, 31. the conversion of the jews, and z Apoc. 18.2.9, 10, 17, 18. the subversion of Antichrist: And till these have been, it shall not be. To this I answer, with some of the Ancients; that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joan. Damasc. orthod. fid l 2. c. 1. there is a twofold doomsday: a general Doomsday, at the end of the world: and a particular Doomsday, at the end of each man's life. Every man's Deaths-day is each man's Doomsday. For b Heb. 9.26. It is reserved for all men, that once they must die, and then cometh judgement. And c Eccles. 12.7. when the body returneth to dust, d Genes. 3.19. whence it was taken, the Spirit goeth to God, to give account to him e Genes. 2.7. that at first gave it. And that which is wont to be said, (though, it may be, f Visatur Piscat. in notis. at first spoken in another sense) g Eccles. 11.3. As the tree falleth, so it lieth: h Qualem te invenit Deus cùm vocat, talem pariter & judicat. Cyprian. de mortal. Qualis quisque hinc exierit suo novissimo die, talis invenietur in nevissimo saeculi die. Aug. de verb. Dom. 21. & epist. 80. Et Greg. dialog. lib. 4. c. 37. & apud Gratian. dist. 25. as Death leaveth thee, so shall the last judgement find thee, and so shalt thou abide then for all eternity. i Matth. 24.48, 49, 50, 51. Luke 12.45, 46. If the evil servant therefore shall say in his heart, My Master will not come yet: and shall take occasion thereby either to sleep with the slothful, or to be drunk with the riotous, which he ought not to do, to give over his vigilancy, and live more remissely or more loosely; that Servants Master will come when he is not ware, and by death k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cut him in two, sever body and soul asunder, and give him his portion with Hypocrites, in that place of torment, where is nothing but weeping and wailing for pain and grief, and gnashing of teeth for indignation and vexation of Spirit. §. 54. And l Et si concluso super-essent tempora seclo, posset longos mundus habere dies: Nos tamen occasum nostrum observare deceret, Et finem vitae quemque videre suae. Nam mihi quid prodest, quod longo flumina cursu Semper inexhaustis prona feruntur aquis? Multa quod annosae vicerunt saecula sylvae? Quodque suis durant florea rurae locis? Ista manent: nostri sed non mansere parents. Exigui vitam temporis hospes ago. Prosper ad uxorem. what shall it avail a man that the world standeth still, if he die, and so the whole world be as good as gone with him? If the river run still that he dwelled by, the house stand still that he dwelled in, when himself is taken away from either? Though the last day of the world be never so fare off, yet may the last day of thy life be near at hand. t Long est quidem dies judicii; sed uniuscujusque hominis dies ultimus longè esse non potest; quia brevis est vita, & vitae brevitas incerta. Aug. de verb. Dom. 16. & de 10. chord. 2. & homil. 28. Though the world's Doomsday come not yet, thine may come long before it: though it be never so long before that come, it cannot be long ere thine will come. And if it be uncertain when the general day of doom will be, it is no less uncertain, yea in some sort more uncertain when thy particular day of Doom will be. There are both affirmative and negative signs of the one; there may be affirmative, but there are no negative signs of the other. Of the general day of Doom there are some affirmative signs; such as argue the near approaching of it, u Matth. 24.32, 33. Luke 21.30, 31. as the tenderness of the bough and the sprouting out of the figtree doth the summer's approach. And there are some negative signs; such as x 2 Thess. 2.3. till they come that day shall not be, as y Rom. 11.25, 26, 31. the gathering in of the Jews again; and z Apoc. 17.16, 17. the destruction of the Beast and the woman that sitteth on her. But of each man's particular Doomsday, to wit, of his dying day, there may be signs affirmative, as decay of nature, old age, and some uncureable diseases; a Vise Celsum de remedica l. 2. c. 6. by which it may be known that the day of death is not fare off. But negative signs of it there are none, of which we may say, till such or such things be, a man shall not die: a man cannot say, I am not weak, nor sick, nor old yet; and therefore I know I shall not die yet. For our b Amos 8.9. Sun may set at noon, as the Prophet speaketh in another sense: our life may be c Psal. 55.23. & 102.24. cut off in the midst of our years: we may be d job 15.33. & 21.23. snatched away suddenly in the prime of our strength. e 2 Sam. 12.18. Mors tam juveni ante oculos debet esse quàm seni: non enim citamur ex censu. Senec. epist. 12. Fata enim seriem non servant. Ibid. 63. Quis est adolescens, cui exploratum sit se ad vesperam esse victurum? Cic. de sen. Senibu● mors in januis, adolescentibus in insidii● est. Bern. de convers. cap. 14. Et sub eodem pueritiae fato est. Fuscus apud Senec. suasor. 2. The young goeth many times as soon as the old; and f 2 Sam. 11.25. the strong oft before the weak. Yea as for one apple that hangeth on the tree till it be rotten or full ripe, there are twenty or more blown down, or beaten down, or nipped with the frost, or blasted before they be ripe: So for one man that g Esa. 65.20. Pauci veniunt ad senectutem. Cic. de sen. fulfilleth his natural course, there are an hundred intercepted and have their lives shortened, by surfeit, by sickness, by the sword, by pensiveness, by some one casualty or other. §. 55. Can we then but seriously consider thus much with ourselves, that we know h job 14.1, 2. Psal. 90.3,— 10. our life cannot be long, though we should live the full length of it: i Psal. 39.5. Our life it is but a hand-bredth; and our whole age it is as nothing in regard of God: it is but k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Punctum est quod vivimus; & adhuc puncto minus. Sen. epist. 60. a point to sempiternity, l Matth. 26.46. the time after decease that hath a beginning, but no ending; it is just m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sera num. vindict. nothing to eternity, n Psal. 102.12, 24. & 90.2. 1 Tim. 6.16. Aetes' in nobis: aevum in Angelis: aeternitas in Deo; quae Deus ipse est. Scal. de subtle. exerc. 359 §. 7. God's age, that hath neither beginning nor ending: And again, that we know not how soon death may come; o Erras si in navigatione tantùm existimas minimum esse quo à morte vita diducitur. In omni loco aequè tenue intervallum est. Non ubique se mors tam prope ostendit; ubique tam prope est. Sen. ep. 49. it is never fare off indeed; p Ecce hic ultimus dies: ut non sit, prope ab ultimo est. Ibid. 15. The day present if it be not it, yet it is not fare off it: but it is nearer by much many times than we are ware of; it is very near at hand oft ere it appear so to be; q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. Indenuntiata sort rapimur. Fuscus apud Sen. suasor. 2. it cometh frequently without warning, and striketh a man starke-dead ere he be discerned to be dying: And lastly, that when it cometh, we must instantly come to our reckoning without further respite or delay: for r Eccles. 8.8. Nulli jusso cessare licet; Nulli scriptum proferre diem. Senec. Herc. fur. no man, saith Solomon, hath power over his own spirit, to retain it in the day of death: there is no taking or gaining of further time then; s Heb. 9.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. homil. 26. nor shifting off of the account that we are then called unto, and shall be enforced, will we nill we, then to give up: It could not choose but keep us continually waking and watching for it, as t Incertum est quo te loco mors expectet itaque tu illam omni loco expecta. Senec. ep. 26. Mors ubique te expectat, & tu igitur, si sapis, eam ubique expectabis. Aug. de spir. & anim c. 51. Ocul. moral. c. 7. & Bern. medit. cap. 3. death waiteth and watcheth every where for us; it would make us the mean while walk wisely and warily, as those that desire to give up a good account whensoever they shall be called to it, which they are sure they shall, but uncertain how soon they shall be. u Deut. 32.29. O, saith Moses, that men were wise: they would then understand this, they would think upon their end. As on the other side it is noted as a point of folly in God's people, and an occasion of their fall, that x Lament. 1.9. they minded not, nor remembered their end. Yea y Quicquid facies, respice ad mortem. Sen. ep 114. Nulla res magis proderit, quàm cogitatio m rtalitatis. Idem de ira l. 3. c. 42. did men seriously think on this, it would make them wise. z Psal. 90.12. Were they so wise as to number their days aright, they would apply their hearts to further wisdom. Had they a Mat. 27.60. john 19.41. with joseph of Arimathea their tomb hewed out in their garden, where b 1 King 4.25. Zach. 3.10. the use was in those parts to solace themselves, and to make merry with their friends, that in the midst of their mirth, they might have their end in their eye: or were they affected as that Ancient Father was, that said, c Sive comedam, sive bibant, sive aliud aliquid faciam, semper vox illa terribilis auribus meis insonare videtur, Surgite mortui, venite ad judicium. Hieron. in Matth. citante Pepin. de confess. Whether he ate or drank, or whatsoever he did, he thought he heard in his ear that dreadful sound of the last trumpet, Arise ye dead, and come to judgement: it would keep them waking amids their mirth, much better than the loudest music; it would make them, as the Apostle willeth them, d 1 Cor. 10 31. Whether they be eating or drinking, or whatsoever else they be about, to do all so to God's glory, as those that once must be, and presently may be called to render an account of that they then do. §. 56. To this purpose it is a good rule, understood aright, that is commonly given, that e Sic quotidie vivamus, quasi die illa judicandi simus. Hieron. in Mat. 24. Omnem crede diem tibi diluxisse supremum. Horat. epist 4. l. 1. Dies omnis pro ultimo habeatur. Martin. de morib. Et Sen. ep. 12. Sic ordinandus est dies omnis, tanquam cogat agmen, & consummet atque expleat vitam. Et de brev. vit. c. 7. Qui omnes dies tanquam ultimum ordinat, nec optat crastinum, nec timet. A man should so live every day, as if that day were his dying day: for that f Prov. 27.1. jam. 4.13, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Anacr. Nescis quid serus vesper vehat.— Varro satire. & Liv. hist l. 45. Quis scit an adjiciant hodiernae tempora summae Crastina dii superi? Hor. carm. l. 4. ode 7.— aetas quid crastina volvat Scire nefas homini.— Stat. Theb. l. 3. Nihil de hodierna die promittitur: nihil de hac hora. Sen. ad Marciam c. 10. so it may prove, for aught he knoweth. It is true indeed that an Heathen man saith, g Malè vivit, quisquis nescit benè mori. Sen. de tranquil. c. 11. He liveth but evil, that knoweth not how to die well. And it is as true that, as one of the Ancients saith, h Sic vive, ut quotidiè merearis accipere. Qui non meretur quotidie accipere, non meretur post annum accipere. Ambros. de sacram. l. 5. c. 4. He liveth not as a Christian man should, that is not fit every day to come to God's board; so i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Musonius apud Stob. c. 1. he liveth otherwise than he ought, that is not every day prepared for death, that is not ready to go to God every day, if God should call for him that day; as who knoweth but that he may? For k Gen. 19.23, 24, 25. how many have risen well in the morning, that never went to bed again? l Nun multi sani dormierunt, & obdormierunt? Aug. homil. 28. Et mors somno continuata est. Senec. ep. 66. how many have gone well to bed, that never saw daylight again? And m Cuivis potest accidere, quod cuiquam potest. P. Syrus apud Sen. ad Marc. c. 9 & de tranq. c. 11. look what hath befallen one man, may befall any man: n Hodie fieri potest, quicquid unquam potest. Senec ep 63. that may well fall out this day, that may fall out any day; and o 2 Sam. 14.14. that must needs come to pass one day. But yet that rule of living every day as if that day were a man's dying day, must be conceived for the manner of our behaviour and carriage, not for the matter and substance of it. To make this more plain. For the main matter and substance of a man's employment, that is, the works, duties and offices to be performed of him, it is not true. For did a man know that this day should be his last day, or had he some strong presumption that it were so to be; it were not lawful for him to follow, either his lawful disports and delights, or the ordinary works of his special calling; but rather leaving either of them, he ought wholly to apply himself to the setting of his house in order, as p Esa. 38.1. Esay willed Ezechias, and the making of all strait and even between God and his own soul, to prayer and supplication, and such holy meditations, as the present occasion should require. But for the manner of a man's carriage in those duties that he is daily called unto, or is conversant about, it is true; a man ought continually so to behave himself in them, in being q Hoc citra diem mortis praesta: moriantur ante te vitia. Senec. epist. 27. Vno dic ante mortem poenitentiam agito. Sapiens quidom Hebraeus. i. omni die. Quomodo enim de die in diem differendo peccas, cùm extremum diem tuum nescias? Aug. epist. 145. as careful to eschew all evil whatsoever, or to repent him without delay of whatsoever evil he hath been overtaken withal; and r Id ago ut mihi insta● totius vitae sit dies. Nec tanquam ultimam rapio, sed sic illum aspicio, tanquam esse vel ultimus possit. Hoc animo tibi hanc epistolam scribo, tanquam cùm maximè scribentem mors evocatura sit. Paratus exire sum. Senec. epist 61. to do whatsoever work he doth as sincerely and as circumspectly, as he would do, if he were to do such duties upon his deathbed or upon his dying day, or as he would do them, if instantly upon it he were to answer, not before man, but before God, for the doing of them. And surely a special mean it would be to keep us in compass, if we could but think with ourselves, when we are about to behave ourselves in aught otherwise than we ought, and than our conscience telleth us that we should, Would I do this, or do thus, if this were to be my last work; were I to die upon the doing of it, or were I presently to give up an account, and to make mine answer before God for it? And s Dic tibi dormituro; Potes non expergisci. Dic experrecto; Potes non dormire amplius. Dic exeunti; Potes non reverti. Dic revertenti; Potes non exire. Senec. ep. 49. who knoweth but that that work, whatsoever it be, may be thy last work? Who can tell but that thou mayst be taken away in the very act of it, as t Num. 25.8. 2 Sam. 6.7. some have been in the very act of iniquity? Oh how sincerely, how circumspectly would we in all things behave ourselves, did such thoughts possess our souls? §. 57 Help 7 A seventh help to this watchfulness is u Toti incumbamus huic operi, tam sancto, tam necessario, scrutemur vias & studia nostra: & in eo se quisque judicet profecisse, non cùm jam non invenerit quod reprehendat, sed cùm quod invenerit reprehendet, etc. Bern. in Cant. 58. to be oft sifting and examining ourselves, viewing and surveying our hearts and our lives, taking account of ourselves how we watch and how we walk, how the case standeth between us and God, how we go backward or forward in the good ways of God, and how we thrive or pair in the gifts and graces of his Spirit. x 1 Cor. 11.31. If we would judge ourselves, saith the Apostle, we should not be judged. As y Bonum judicium quod divinum praevenit, quod divino subducit. Volo praesentari vultui ira judicatus, non judicandus. Bern. in Cant. 55. there is no surer way to prevent the judgement of God, than by our judging of ourselves: so there is no better course to prepare us for the judgement of God, than by fore-judging of ourselves. z 1 Cor. 11.28. Let a man therefore, saith the same Apostle, examine himself, and so repair to God's board. As examination of ourselves is a mean to fit us for God's table, so is it a mean also to further us in our account, which we are to give up unto God. We should live every day, as we would, if we were to go that day to God's board; and we should so address ourselves when we are to repair to God's board, as we would if we were then to go unto God: and the diligent discussing of ourselves and our courses is a good mean to further us in, to fit us for either. §. 58. a Psal. 4.4. Stand in awe, saith the Psalmist, and sinne not: examine your own hearts on your beds, and be still. And of himself elsewhere, b Psal. 119.59. I considered my ways, and turned my feet again to thy testimonies. And, c Zephan. 2.1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excutite vos, iterumque excutite. jun. sift or search yourselves, saith one Prophet, and search again and again, (for so the words would there be read) before the sentence be executed, and ye be carried away as chaff; before the fierce wrath of God come upon you, and the day of God's indignation overtake you. And, d Lament. 3.40. Let us search and sift our ways, and our courses, saith another, and return unto the Lord. And, e 2 Cor. 13.5. Prove yourselves, saith the Apostle, whether you be in the Faith or no: that ye may know whether Christ be in you or no; whether you be sound and sincere, or but f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. counterfeit Christians. And again, g Galat. 6.4, 5. Let each man try his own work; that he may have whereof to rejoice in himself and not in others: ( h testimonium perbibeat conscientia propria, non lingua aliena. August. in 1 joan. 6. in that which he knoweth by himself, not in that which others conceive of him:) For every man must bear his own burden: And it is i 2 Cor. 1.12. the testimony of his own heart concerning his estate, not the opinion or report that others have given him or had of him, that must one day before God either k Rom. 2.15. excuse or accuse him, either l 1 john 3.20, 21. acquit or condemn him. No better means therefore by the testimony of God's Spirit to keep us in awe, to prevent God's wrath, to restrain us from sin, to bring us back into God's way when we have gone out of it, to stay us from going out of it again when we are once in it, to uphold us in the state of grace, to afford us sound comfort of our present estate, to preserve us from the danger of selfe-deceit and of inward decay in good things; than m Coram Deo judicatur, qui corde Dominum conspicit, & actus ejus sub ejus praesentia solicita inquisitione discernit, quem tanto quis securius expectat, quanto quotidie vitam suspectius examinat. Qui n. ad extremum ejus judicium venit, non jam coram illo, sed ab illo judicatur. Greg. mor. l. 25. c 6. the oft view and survey of our own works and our ways, and the diligent discussing of our daily courses and carriage. §. 59 We see how n Avarus totus in rationibus. careful worldly men are in this kind; I mean, of keeping duly, and oft casting up their accounts. And not without cause: they find much benefit by it: they come thereby to understand aright their own strength and ability, which they might be else mistaken in: and if in any matter of expense they have gone beyond their compass, or have slipped unawares into some course more chargeable than gainful, they can soon come by this mean both o Quod apud luxuriosum, sed diligentem evenit, ratio mihi constat impensae. Non possum dicere, me nihil perdere, sed quid perdam, & quare, & quemadmodum dicam. Sen. epist. 1. to discover and to correct it betimes, ere it grow to a greater evil. And on the other side for want of due care in this kind, men fall oft fare behind hand before they be ware of it; so that they are quite sunk many times ere they perceive themselves sinking; they are gone past recovery ere they discern that they are going. And were we p Luke 16.8. as careful for the state of our souls, as the children of this world are for their worldly estates, we would be as careful (much q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Ndz. apud Anton Meliss. l. 1. c. 64. Satius est vitae suae rationes, quam frumenti publicinosse. Senec. de brev. vit. c. 38. better cause we have so to be) of keeping and oft casting up our accounts concerning the one, as they are theirs concerning the other: That which as it would much further our growth in grace, and by way of prevention preserve us from decay and relapse; so for want whereof many that have made fair shows have fallen backward, and have become spiritual bankrupts ere they have perceived that they were breaking. §. 60. As Tradesmen therefore and those that have much dealings in the world, are wont to have their daybook, to keep particular account of each days both receipt and expense: So an exceeding great help would it be unto us in good courses, if we could bring ourselves in a constant course to r Quotidiè cum vita paria faciamus. Senec. epist. 101. take every day at Even an account of ourselves, how we have spent that day, and what account we are able to give of it unto God. It is wisdom in worldly men so to do, even where they are not liable to account; because their worldly well-being dependeth much thereupon. But it were much more wisdom s Rationem cum Domino crebrò putet. De Villico Cato de re rustic. c. 5. for that man so to do, that were to give up a strict reckoning of all his affairs and of his carriage in each of them, and that at an hour's warning: he should by means hereof have his accounts ready by him upon any occasion, having kept them thus diligently from day to day. It is a point then of double wisdom in us t Animus quotidiè ad rationem reddendam vocandus est. Senec. de ira l. 3. c. 36. to be diligent in the daily practice and performance of this duty; both for that our spiritual welfare dependeth much thereupon; as also for that we are liable to the most strict account that may be, to be given up, not at an hours, but at less than an hour's warning, if it shall be so called for; which this course duly observed would be a special mean to fit us for. §. 61. This even Heathen men have done. They have taught it their Scholars: they have used it themselves. For so u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Pythag. carm. aur. & Plut. de curiosit. Pythagoras enjoined his disciples each of them to rehearse every evening this verse to himself; What good or ill have I done (this day?) or what not done, that I should do? And x Pythagoreorum more, quid quoquo die dixerim, audierim, egerim; commemoro vesperi. Cato apud Cic. de senect. accordingly was it their usual manner at even ever to run over what they had said, or heard, or done the day past. And Seneca, as y Facicbat hoc quotidiè, Sextius, ut consummato die cùmse ad nocturnam quietem recepisset, interrogaret animum suum; Quod hodie malum tuum sanasti? cui vitio obstitisti? qua parte meliores? Senec. de troth l. 3. c. 36. he telleth us of one Sextius a Stoic, whose daily practice this was, to call himself at Even, to a reckoning, what evil he had healed in himself that day, what vice he had withstood or subdued in himself, wherein he was ought better, being that he had lived a day longer: So z Vtor hac potestate, & quotidiè apud me causam dico. Cum sublatum è co●spectu lumen est, & conticuit uxor moris mei jam conscia, totum diem jam mecum scrutor, facta ac dicta mea remetior. Senec. ibid. Et alibi ad Lucil. Scrutor me prius; deinde hunc mundum. he professeth of himself, that it was his usual guise, every night after he was laid in bed and the light out, when all was quiet about him, to cite himself as it were to appear before himself, to render an account of his courses, and so privately with himself to recount and record his whole days work, all his words and his deeds, passing such censure upon each of them as the condition or quality of either did require. And a Vir bonus & sapiens,— Non prius in dulcem declinat lumina somnum, Omnia quàm longi reputaverit acta dies; Quo praetergressus? quid gestum in tempore? quid non? Cur isti facto decus abfuit, aut ratio illi? Quid mihi praeteritum? curhaec sententia sedit, Quam m●lius mutasse fuit?— Quid volui quod nolle bonum fuit? utile bonesto cur malus antetuli? sic dicta & facta per omnia Ingredients, ortoque à vespere cuncta revolvens, Offensus pravis, dat palmam & praemia rectis luson. idyl 16. a Latin Poet describing a wise and a good man, maketh this his daily pratice, Not to suffer his eyes to sleep, till he have run over all his actions of the whole livelong day passed, and taken notice what was well done, and wherein he had faulted and failed, to approve himself in the one, to reprove himself for the other. §. 62. Thus have Heathen men done: And as he sometime said, b Tanti vitrum, quanti margaritum? Post Tertull. ad Martyr. Hier. ad Demetr. & ad Salvinam & alibi. Shall they set see much by their glassy bugle, and not we much more by our precious pearl? Shall they be so careful to use these means for the furthering of themselves in matter of mere morality: and shall not Christian men much more do the like for the helping of themselves forward in the practice of true piety? A shame it were for us that they should take more pains and use greater diligence about the nutshell, than we should for the kernel; that they should be enamoured more on the shadow, than we are with the substance; they ravished more with a dead picture than we with the person whose picture it is, and whose surpassing beauty and excellency the picture cometh fare short of; that mere civility and humanity should prevail more with them than true Christianity and divinity doth or can do with us. As we are to think therefore daily of that general account; so l Si semper hoc, cùm opus est, facis; semper facis. Bern. in Cant. serm. 58. Nohis enim putationis semper est ●empus, quia semper est opus. Ibid. let us call each one himself daily to a particular reckoning. m Quid pulchrius hac consuetudinc excutiendi totum diem? moderatior erit, qui sciat sibi quotidiè ad judicem esse veniendum. Qualis ille somnus post recognitionem sui sequitur? quam tranquillus, altus, liber, cùm aut landatus est animus, aut admonitus? etc. Senec. do ira l. 3. c. 36. We shall walk every day the more warily being to pass such a censure; we shall sleep and rest more freely, more quietly, more sound, more sweetly, having past such a censure: we shall be sure, when we have ransacked ourselves in this manner over night, to have no known sin unrepented of lodge with us till the next day. Yea he that hath thus acquit himself ere he lay him down to sleep, shall be sure to watch even while he sleepeth; and though he were taken away suddenly in his sleep, should be found spiritually awake. In a word, as the often rubbing of our eyes is a good mean to keep us corporally waking: so the frequent ransacking of our hearts and lives will prove a sovereign help to keep us spiritually watching. Help 8 §. 63. An eighth help to further us in this spiritual Watch is to be jealous of ourselves and of our own infirmity and weakness, that we may soon be ensnared and easily surprised, foiled at least, if we be not exceeding wary, before we be ware. As the fear of God will make us careful to shun all sin, and whatsoever is evil in itself: so this jealousy of ourselves, and fear of our own infirmity, will make us careful to eschew all occasions of sin, and whatsoever by means of our weakness may become matter of evil unto us. For as those that know themselves to be of a weak stomach, ready to take check at such meats as many other ordinarily are wont to digest well enough, are very chary of their diet, and careful to eschew and forbear not such meats only as are simply unwholesome, but even such also as they suspect or suppose to be hard of digestion, and will not in that regard so well accord with their weakness: So e Panatius adolescentulo quarenti, An Sapiens amaturus esset; De Sapiente, inquit, videbimus: mihi & tibi, qui adhuc à sapiente longè absumus, non est committendum, ut incidamus in rem commotam, impotentem, alteri emancipatam, vilem sui. Itaque conscii nobis imbecillit at is nostrae quiescamus. Quod ille de amore, hoc ego de omnibus: nec vino infirmum animum committamus, nec formae, etc. quantum possumus, nos à lubrico recedamus: in si●co quoque parum fortiter stamus. Senec. epist. 116. the man that is suspicious of himself, and jealous of his own corruption, will be careful to walk warily, and diligently to avoid not those things alone that he seethe and knoweth to be simply evil, and in that regard prejudicial to all in general, but even those things also that, though indifferent, and in themselves otherwise not unwarrantable, such as may be done by some sometime without hurt or offence, yet that in regard of the strength of his corruption, his natural disposition, the weakness of grace in him, and his proneness to slip and be overtaken in them, may in that regard prove dangerous and prejudicial to him in particular, howsoever f Sapienti non solicitè custodire se tutum est: gradum ubi volet, sistet. Nobis, quia non est regredi facile, optimum est omninò non progredi. Sen. ibid. others wiser or stronger, or not so affected as he findeth and feeleth himself, might without danger deal with them. This religious jealousy had job of his children, when they were feasting together, knowing how prone youth are to over-shoot themselves in mirth and disport: g job 1.5. Peradventure, saith he, my sons may have sinned, and (blessed, that is, as the Hebrews use the word h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 1 King. 2.13. Vise sis Drus. observ. l. 16. c. 7 by a kind of fairness and fineness of speech) blasphemed God in their hearts. And the like godly i It is a fool's best wisdom to be jealous of his own folly. jealousy of ourselves it is good for each of us to have, as to say with ourselves, when we are moved or solicited to some jeopardous course, though we cannot condemn it as simply evil; Peradventure I may sin, and be overtaken ere I be ware; I may fail in it or fall by it, though other stronger than I may deal in it without danger. Yea the like jealousy had job of himself: he was no less suspicious of himself, than he was of his sons. k job 9.28. Verebar omnia opera mea. I was afraid, saith he, of all my works; knowing, that if I did wickedly, thou wouldst not acquit me. And this suspiciousness of himself no doubt was it that caused him to l job 31.1. make a Covenant with his eyes, not to seize on such objects, as might prove occasion unto him of any spiritual evil. §. 64. m Matth. 26.41. Watch and pray, saith our Saviour, that ye enter not into temptation: the Spirit indeed is ready; but the flesh is weak. As if he had said more at large; Considering your own infirmity and feebleness, ye have great need to take heed and earnestly to desire, that ye may not so much as touch upon any temptation: For such is the proneness of your corrupt nature to give way to them, that if you do but enter into any temptation, though the Spirit purpose otherwise, yet the flesh faltering with you, it is an hundred to one that you come not out as you went in, but you receive some foil or other. Do we not see how careful they are that have gunpowder in their houses, to look that no fire or candle come near where it is? And in like manner n Adversa est considentia, quae periculis vitam suam pro certo commendat. Et lubrica spes, quae inter fomenta peccati salvari se sperat. Author de singular. cleric. did we consider that our corrupt heart is like tinder or gunpowder, apt in temptation to be soon fired and inflamed, it would make us the more careful to keep aloof off, and fearful to come nigh aught that might be a mean to tempt or to entice us unto evil. And on the other side, as those that set such materials to dry before the fire, as are apt soon and suddenly to take fire, by the sudden lighting but of a little spark in them, though they be never so heedy, though they stand still by them and have their eye ever on them, may chance to have all on a light fire, ere they can help or prevent it: So falleth it out here not seldom, that o ignis, ubi foenum vel culmum arripuerit, sine morae simulac materiam attigerit, flammam lucidam accendit: ita ignis concupiscentiae fimulac per oculorum intuitum formam elegantem attigerit, animum statim exurit. Chrys. de Ozia serm. 3. while we venture too near, and presume as p john 18.25, 26. Peter sometime did to stand bathing himself against the fire in the High-priests Hall; we are suddenly caught, as he was, ere we think on it, we have by some sudden injection our affections so fired, that the very frame of our heart is all on a flame, ere we are ware of it, or are able now well either to prevent it, or easily to suppress it. §. 65. Again, this jealousy of our own weakness will make us the more careful, as to shun all occasions, whereby we may be endangered; so, because it is not in our power ever to avoid them, to use diligently all good means, whereby we may be supported and strengthened against them. To which purpose our Saviour joineth watching and prayer together, as r Matth. 26.41. there, so s Luke 21.36. elsewhere: as also t Ephes' 6.18. 1 Pet. 4.7. his Apostles oft couple them the one with the other. u Multos impedit à firmitate praesumptio firmit●tis. Ne●o à Deo fit firmus, nisi qui se à seipso sentit infirmum. Infirmatus est in se, ut firmas fieret in te. Non firmaretur, si non infirmaretur ut abs te in te pe●fl●●retur. August. de verb. Dom. 13. No man, saith one of the Ancients, is enabled by God, that is not enfeebled first in himself. And no marvel; For so long as we find ourselves (as we suppose) strong enough to stand alone on our own legs of ourselves, we think scorn to use crutches, or to be supported by others: so long as we think ourselves wise enough and able to wade well enough thorough with our affairs, x Consilii sutis est in ●e misi.— Arachne apud Ovid. m●t. l. 6. we regard not to take advice or to seek help and aid from others: So here, so long as we misdoubt not our own weakness, as we are overforward to presume upon our own strength, so we are over-backward and careless of using those means whereby we might attain true strength indeed. And on the other side, the more conscious men are to themselves of their own wants, the more diligent are they wont to be in resorting to those by whom their wants may be supplied: and the more suspicious we are of our own infirmity and weakness, the more careful will we be daily and hourly to repair unto him, who alone is able to confirm and strengthen us, yea who is able so y 2 Tim. 4.17. to enable us notwithstanding our weakness, that z 2 Cor. 12.9, 10. his power and might shall appear in us amids our feebleness, and a 2 Cor. 4 7. our very infirmity shall make much for his glory. And surely, b In hac parte expedit plus benè timere, quàm malè fidere. Et utilius est, infirmum se homo cognoscat, ut fortis existat, quàm fortis videri velit, & infirmus emergat. Author de singular. cleric. Sed & Tertull. de cultu foem. Vtilius si speremus nos posse delinquere. Sperando enim timebimus, timendo cavebimus, cavendo salvi erimus. Qui se●u●us agit, non est sollicitus, non possidet tutam & firmam securitatem: at qui sollicitus est, is verè poterit esse securus. In this kind, as one well saith, it is more behooveful for a man to be somewhat too fearful and heedy, than to be a little too confident and foolhardy: to take notice of his own weakness, that he may become strong, than while he thinketh himself strong in his own conceit, to prove weak. In regard whereof also the Wiseman, as we said formerly, not unworthily pronounceth him * Prov. 28.14. happy, that continually standeth in fear: as d Rom. 11.21. 1 Cor. 10.12. afraid, though he may seem to stand fast and firm, lest through infirmity he should chance to fall. §. 66. The want hereof hath been the fault, and hath proved the fall of not a few. For, to pass by that fearful downfall of our first Parents hereby occasioned: What but this was the main ground of Peter's miscarriage? but e Praesumpsit nescio quid, quod in illo nondum erat. Aug. in Psal. 55. Posse se putavit quod non potuit. Bern. de temp. serm. 88 this presumption, I mean, of his own might, and neglect of those means whereby he might have been enabled to stand, while f john 13.36, 37. he trusted to his own strength? A threefold offence some have observed in his behaviour in that business; that g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Se Christo opposuit, se caeteris praeposuit; sibi totum imposuit. Chrysost. in Mat. h●mil. 82. he opposed himself to our Saviour forewarning him of his fall, he preferred himself indiscreetly before the rest of his Fellow-disciples, and he took the matter wholly upon himself, as that which he knew himself able well enough to go through with. h Mat. 26.33, 34, 35. Thou wilt deny me, Peter, saith our Saviour; Nay, but I will not, saith Peter. Though all should deny thee, yet will not I deny thee: I will never deny thee, though I die for it. And no doubt of it but that i Volebat plane pro Domino animam ponere, volebat: neque enim Deum id posticendo fallebat: sed quas vires haberet voluntas ipsa nesciebat. August. de orig. animae l. 4. c. 7. Peter then both meant as he spoke, and spoke what he thought; he misdoubted not himself, nor his own inability, but he would and should do as than he said. But k Non se norat aegrotus: sed aegrotum norat medicus. Veriorque inventa est medici praedictio, quàm aegrati praesumptio. August. in Psal. 138. the Physician felt Peter's pulse, and discerned that in his Patient, which the Patient did not, nor could then see in himself. And surely, as it befell Peter, so falleth it out with many other. They are like sick men, l— jussus requiescere, postquam Tertia compositas vidit nox currere venas, etc. Pers. sat. 3. Qui acuta febre diu laboravit, si morbus per biduum triduum ut intermiserit, dicit statim, jam licet ad satietatem edere, etc. Stella ad Luc 11. Quod aegris evenit, quos longa imbecillitas usque eo aff●cit, ut nunquam sine offensa proferantur; hoc accidit nobis, quorum animi ex longo morbo reficiuntur. Senec. epist. 7. that when they have had a good day or two after some fits of a fever, think they are now perfectly well recovered again, and so presuming contrary to the Physician's advice to venture abroad into the air, or to cast off their sick kerchief, or to misdiet themselves, either they catch cold or take surfeit, and so fall back by relapse into their former disease, handling them then more fiercely by fare, and endangering them much more than before. And so is it here with a many: they think themselves strong enough to encounter with Satan, especially if they have stood out and come off well (as they think) in a temptation or twain, and so m Qui praesumit, minus veretur, minus praecavet, plus periclitatur. Tertull. de cultu foem. Timor salutis fundamentum est: praesumptio impedimentum timoris. Ibid. grow careless either of eschewing the occasions of evil, or of using means whereby they may be enabled to withstand them when they are offered: Which when they so do, it is just oft with God to leave them to their own strength, as the nurse doth the child that will not endure to be lead, and so to suffer them to fall, as soon then they will, sometime to their eternal ruin, that they may deservedly perish through their own folly and foolhardiness; sometime to their present pain, but their future amendment, that having had experience of their own feebleness and inability to stand of themselves, they may in time to come be more wary, more distrustful of their own strength, and more careful to resort from time to time unto him, from whom only true strength is to be had. And for this end no doubt hath the Holy Ghost left upon record the foul slips and falls of many of God's worthy Saints and Servants, not that any should thereby be encouraged or emboldened unto sin; but n cautela minorum sit ruina majorum. Greg. mor. lib. 33. c. 15. Scriptae sunt ruinae priorum ad cautelam posteriorum. Stultus quippe est, qui praecedentem cadere videt & ipse non cavet. Rad. Arden's post Trinit. 9 Cautum itaque debet reddere, non sequacem, error alienus. Cassiod l. 7. ep. 2. Cum magnos cecidisse attendunt, parvi timeant. August. in Psal. 50. Nimium praeceps est, qui transire contendit, ubi alium conspexerit cecidisse: & vehementer infraenis est, cui non incutitur timor alio pereunte. Amator verò est salutis suae, qui evitat alienae mortis incursum: & ipse est providus, qui sollicitus sit cladibus caeterorum. Author de singul. cleric. Vita itaque foveam in quam alium vides cecidisse: aliena pericula in te pertimesce: alterius perditio tua sit cautio. Isidor. soliloq. l. 1. that the ruin of such great ones might make weaker ones more wary; that where we have seen them slip for want of watchfulness, there might we be more watchful: that when we see others foiled fare stronger than ourselves, it might make us the more to distrust our own strength: Which the more we distrust, the less shall we presume on it, and the more careful shall we be to use all good means, whereby true strength may be achieved of us and increased in us. Help 9 §. 67. A ninth Help to further us in this spiritual. Watch is a sincere hatred of evil, that we labour not only to condemn sin in judgement, but even to hate and detest it in heart. o Prov. 8.13. The fear of God, saith Solomon, is to hate evil: not to forbear it only, but, as the Apostle speaketh, p Rom. 12.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to abhor it. The servile fear may make a man break off the practice of sin outwardly in his life, (wicked men, had they but it, durst not go on in their wicked courses as they do) but the filial fear will do more than that, it will make a man hate and detest it also inwardly in his heart: For this fear it is a loving fear, q Timor Dei cum amore conjunctus. Calvin. instit. l. 1. a fear joined with love, yea proceeding from the love of him whom we fear. And r Psal. 97.10. ye that love the Lord, saith the Psalmist, hate that that is evil. s Amas Deum? debes odisse quod odit. Aug. in Psal. 96. Dost thou love God, saith Augustine; thou must hate then what he hateth: Yea if thou lovest him indeed, thou canst not but hate what he hateth. Neither indeed can we t Rom. 12.9. closely cleave to that that it good, till we have brought our hearts to detest and abhor that that is evil. Which thing if it were once throughly wrought in us, there should not need much Rhetoric to persuade us to watch both against sin and against all occasions of it: We would of ourselves be careful enough to shun and avoid that, which our hearts abhorred, and could not brook or abide. For as the meat that a man loatheth, he cannot endure so much as the scent or savour of it, nay nor, it may be, the sight of it: so would it be with us in regard of sin, had we the like inward dislike and loathing of sin in our souls. And u Stomachum fecit illi luxuria: citò tamen cum illa redibit in gratiam. Tunc de illo feremus sententiam, cùm fidem nobis fecerit, invisam jam sibi esse luxuriam. Nunc illis malè convenit. Sen. epist. 112. one main cause of relapse into sin, and of want of due watchfulness against it, in those that for some time have surceased the practice of it, is because they never hated it in heart, though they could not but in judgement condemn it, being evidently convinced in conscience of the evilness of it: x Psal. 66.18. their heart looked still after it (though their hand for fear or other respect were for a while withdrawn and withheld from it) ready therefore when such respects as before stayed and restrained it, were at any time removed, to give friendly entertainment unto it again. §. 68 Would we therefore keep a constant Watch against sin? Oh let us labour then to have wrought in us a true hatred of sin; or such sins especially, as we have been most addicted unto, or have most delighted in before. The more formerly we have loved them, the more now let us loathe them: the more we have for the time passed delighted in them, the more for the time to come let us even detest and abhor them. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de virt. mor. As the meat that we have sometime surfeited of, we not only know now to be evil for us, but even our stomach riseth and goeth against it: so those sins that we have formerly glutted our souls with, let us not only condemn now as the bane of our souls, but endeavour even so to be affected towards them, that our very hearts may rise against them upon the memory and remembrance of them. Let it be with us in regard of them, as it was with Ammon in his affection to Tamar. z 2 Sam. 13.15. He loved her earnestly at first, though with an incestuous love, or lust rather: But after, that he had abused her and defiled himself with her, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Alex. padag. l. 2. c. 10. his love was in a strange manner so turned into hatred, that the love wherewith before he loved her, was not so great, but the hatred wherewith he then hated her, was fare greater. So for those sins that we have formerly defiled our souls with, we should labour to have our love in like manner turned into hatred; and b Si quaeris odio misera quem statuas modum; Imitare amorem.— Senec. Med. act. 3. strive to bring our hearts to it, to abhor them now as much, yea (if it were possible, as there is good ground for it and just cause of it) much more, than ever we loved them, or delighted in them before. This could we do with Ammon; we would do further as he did. c 2 Sam. 13.16, 17. He thrust Tamar instantly out at doors, when his affection was thus altered; he could no longer endure so much as the sight of her: and not that only, but he caused the door to be bolted fast after her, that she might not have any free or further access in unto him again. So were our hearts and affections estranged from such sins, as they had been linked and fastened unto before, we would not only be careful without further delay to dispossess our souls of them, but we would be constantly watchful to keep the door of our heart surely bolted against them, that they might never be able to gain entrance again with us. §. 69. Help 10 The tenth and last help, that we will propound for the present, to further us in this spiritual Watch, is the diligent and constant practice and performance of good duties and offices. Which help divideth itself into two branches; the one opposing to idleness, and the other to worldliness. The former is the constant following of the works of our particular Branch 1 callings. d Ephes. 4.28. Let him that stole, saith the Apostle, steal no more; but let him labour rather and work with his hands some good thing or other, that he may have to give to him that needeth. Let him that stole steal no more: that is well; but that is not enough. Let him steal no more, but labour rather: because else though he leave stealing a while, e Prov. 23.21. & 24.30. ad finem. Otio nihil deterius; quod nec nova acquirit, & parata consumit. Pelag ad Demetr. if he live idle, he will come to suffer want soon, (for * Prov. 18.9. Sloth wasteth as well as excess and riot:) and so be falling anon to his former trade again: Not to add, that f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocylid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quidam apud Socratem hist. lib. 4. cap. 23. he that liveth so, even in that he so liveth, living like a drone on the labours of others, is little better than a Thief. g Prov. 19.15. Sloth, saith Solomon, causeth sleep. And sure as we see it to be with drowsy persons, that if they sit still and do nothing, they will soon fall asleep: so is it here; h Paulisper vigilantia amittitur, dum à benè operandi studio ●essatur. Greg. Pastor. p. 3. c. 1. §. 16. if we give ourselves over to idleness, we shall soon come to be overtaken again with this deadly sleep of sin. i Ezec. 16.49. Fullness and idleness are noted to have been two main causes of those filthy sins of Sodom. It is a common byword with us, that Of idleness cometh no goodness: And k Nihil agendo malè agere homines discunt. Catonis oraculum, quo nihil verius. Colum. de re ●ust. l. 11. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. serm. 90. Et Sirac. 32.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Genes. homil. 14. & de provide. l. 1. & in Matth. homil. 35. & in 1 Cor. homil. 23. By doing nothing, saith the Heathen man, men learn to do evil things. l Ab otiosis ad noxia, à levioribus ad graviora facilis est lapsus. Greg. de pastor. p. 3. c. 1. § 15. & dialog. lib. 3. c. 15. It is easy slipping out of an idle life into an evil and a wicked life: yea an idle life, it is of itself evil. For man was made for action, not for idleness. And howsoever, saith one well, we count him m Bonum est non fecisse malum. a good man that doth no evil, he is indeed rather n Malum est non fecisse bonum. Chrysost. ser. de virt, & vit. an evil man that doth no good. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. ad Homer. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et lethi consanguineus sopor.— Virgil. Aen. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. hom. 1. Et Senec. Her. fur. act. 4. sc. 2. Frater durae languide mortis, Pavidum leti genus humanum Cogis longam discere mortem. Et Gorgias senex in somnum prolapsus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aelian. hist. var. lib 2. cap. 35. Sleep and death are said to be brethren or Coson-germanes: or the one at least to be p Speculum mortis somnus Tertull. de anima c. 24. Per imaginem. mortis sidem initiaris resurrectionis. Ibid. c. 25. Quid est mors? somnua consueto longior. Chrysost. ad pop. homil. 5. Ind Chrysolog. serm. 59 resurrecturum te jugi & vernaculo instruaris exemplo, quoties dormis & vigilas, toties moreris & resurgis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. an image and a resemblance of the other. And as q 1 Cor. 15.6, 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. homil. 31. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta. those therefore that are deceased are said to be fallen asleep: so r Hinc Alexidis griphus de somno, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athen. lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Itaque Plato apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex legum l. 3. Nihili est, qui piger est. Plaut. Rud. act. 4. sc. 2. they that lie asleep may well be said to be in some kind or degree of decease. Now what difference is there s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse. Aristot. Ethic. Nicom. l. 1. cap. 13. between him that lieth fast asleep, and him that is idle though awake? save that the one is restrained from action by the course of nature, whereas the other voluntary restraineth himself: and that is no sin therefore in the one, that is no small sin in the other. Slothfulness therefore not only causing sleep, but being itself of itself t Vigilia somno simillima. Senec. de provide. cap. 5. a kind of spiritual sleep, it is consequently also u Somno delectari est quasi mortem moliri. Martin. Dum de morib. Vita enim profectò vigilia est. Plin. praefat. hist. nature. Et revera plus vigilare, plus vivere est. Nam quid tam mortis simile quàm dormientis aspectus? Quid tam vita plenum quam forma vigilantis? Chrysolog. serm. 24. a kind even of spiritual death: And the idle and slothful may be well said to be not only spiritually asleep, even when they are awake, but to be spiritually x 1 Timoth. 5.6. Otium sine literis mors est, & vivi hominis sepulturae. Senec. epist. 83. Itaque de Vacia idem, latente non vivente, quem tamen solum vivere Asinius aiebat, tanquam de sepulto, Hîc situs est Vacia. Epist. 55. Qui enim latitant & torpent, sic in domo sunt, tanquam in conditivo. Horum licet in limine ipso nomen marmori inscribas: mortem suam antecesserunt. Idem epist. 60. dead also, even while they live: their very waking, while they so wake, being no better than sleep, and their very life, while they so live, no better than death: yea worse than natural sleep, (because against nature) for a man to sleep waking; worse than corporal death, for a man to be as dead ere he die, y justa sibi faciunt. Senec. epist. 122. se efferunt. Idem epist. 12.— se quisque, & vivit, & effert. Manil. lib. 4. de coeci●. to be his own Bearer, to wind himself quick, and to z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. Impii etsi videantur vivere, miseriores tamen sunt omnibus mortuis, carnem suam ut tumulum circumferentes, cui infoelicem infoderunt animam suam. Ambr. de Cain & Abel lib. 2. cap. 9 bury himself yet breathing. §. 70. Idleness therefore, it is both evil of itself; and it exposeth men to further evils. a Matth. 12.44. Satan where he findeth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the house vacant, that he had before quit, he doth easily make a reentry again. He doth as c Vise Ambr. hexamer. l. 5. c. 8. the Crab, that desirous to prey on the Oyster, but finding the fish enclosed and herself excluded with two such shells as all her power is not able to pierce, watcheth the time when she lieth bathing herself in the sun and gaping to take in some pleasant refreshing, while the winds are calm, and the waters still; then she slily and suddenly casteth in some sandy grit that keepeth her two shells from closing again, and by that means cometh she to get in her cleyes, one after another, and so to pray upon the fish. In like manner doth Satan, where he desireth to seize upon the soul, but seethe some likelihood of resistance; he watcheth men's idle times, and when he findeth the heart vacant and the mind free from present employment, then is he busy to inject first idle and sandy thoughts, by which he maketh way for worse matters, and after wicked and noisome motions, by which he cometh many times to take full seizin of the soul, and to work its utter ruin. In regard whereof it is no unnecessary counsel that one of the Ancients giveth, that d Semper aliquid operis facito, ut Diabolus te semper occupatum inveniat. Hieron. ad Rustic. Res age, tuti●s eris. Ovid. remed.— nam si non intendes animum studiis & rebus honestis, Invidia vel amore vigil terqueberis.— Horat. lib. 1. epist. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hipponact. apud Stob. We be always about some good business or other, that the Tempter whensoever he come, find us not unoccupied. §. 71. Yea for this cause is it that God hath ordained that every man should have some certain course of life wherein to be ordinarily employed. e 1 Cor. 7.20, 24. Let every man, saith the Apostle, in that calling wherein he was called, therein f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with God (or, in God's Name, as we use to say) abide. There is a twofold calling by the Apostle there mentioned; g Vocatio in qùa. ad qua● The calling wherein a man was called, and the calling whereunto a man was called, when he was converted and became a Christian at first: there is the general calling of a Christian, that whereunto he was called; and there is the particular calling or special course of life wherein a man lived, before (as it may fall out) he was called thereunto. A man must not imagine therefore, when he is called to be a Christian, that he must presently cast off all worldly employments, give over the works of his former vocation, and apply himself wholly (as some h Mesaliani. sive Euchetae, de quibus Epiphan haer. 80. & Aug. de haeres. c 57 & Theodoret. hist. l. 4. c. 11. & Fab. haer. l. 4. c 15. Heretics sometime supposed, misled by i Luke 18.1. 1 Thess. 5.17. some places of Scripture misexpounded) to prayer and contemplation, and mere matter of devotion: but he must retain the one calling still as well as the other, follow the one still as well as the other, make conscience as well of executing the duties of the one as of frequenting the exercises of the other: and not think that under colour of following of Sermons and frequenting of godly exercises, he may lawfully neglect those necessary duties that by virtue of his special calling he standeth in conscience bound unto. In a word, each Christian man that is able, must, as the Apostle willeth, k 2 Thess. 3.12. earn, and eat his own bread, l 1 Thess. 4.11. work with his own hands, and follow his own affairs, that is, such business as to his particular place and special calling appertaineth: else he is m 2 Thess. 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. branded by the same Apostle for n 2 Thess. 3.6, 11. an inordinate walker, that is, a disorderly liver; o 1 Tim. 5.8. a Denier of the Faith, not in word, but p Tit. 1.16. in deed; and one little better, if not q 1 Tim. 5.8. worse than some Heathen and Infidels, that have even by nature's dim light r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pittacus referente Demetrio Phalar. apud Stob. c. 3. condemned idleness in any. §. 72. But here is great Caution to be used, and due regard to Branch 2 be had, s Dum vitant stulti vitia, in contraria currunt. Et, Incidit in Scyllam, cupiens vitare Charyhdin. Horat. lest while we shun a rock, we fall into a whirlpool: lest while we seek to eschew idleness on the one hand, we be swallowed up with worldliness on the other: lost while we labour to keep our left eye waking by the diligent following of our worldly affairs, we suffer our right eye to close and fall fast asleep by neglect of religious exercises either public or private. t Zachar. 4.1. The Angel that talked with me, came again, saith the Prophet, and awaked me as one that is raised out of his sleep. It fared with the Prophet when he was attending on God's Angel, as with a drowsy person, who though he be awaked and set to work, yet he is ready to sleep at it, and to be ever and anon slumbering, if he be not now and then jogged and stirred up: And in like manner it is with our drowsy spirits, and will be continually, u Excitandus è somno & vellicandus est animus. Senec. epist. 20. Excitandus est semper animus stimulis spiritualibus. Oratio, lectio, etc. incitamenta ejus sunt. Pelag. ad Demetriad. if they be not frequently roused and raised up by the constant use of religious exercises. In regard whereof Paul willeth Timothy, x 2 Tim. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Honestarum rerum semina animi nostrigerunt: quae admonitione excitantur, non aliter quàm scintilla flatu levi adjuta ignem suum explicat. Senec. ep. 95. to quicken by stirring up the grace of God that is in him, y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. ibid. as men do embers that lie raked up in the ashes. §. 73. Now this is done by means either public or private. First by frequenting the public ministry of the Word at due times. a 1 Thess. 5.19, 20. Quench not the spirit, saith the Apostle: despise not Prophecy: as if the neglect, or contempt (and it is the contempt of it that is the main ground of neglect) of the one were a principal means of extinguishing and quite quenching the other. And undoubtedly so is it. For either fire or light is put out, not by pouring on of water only or some contrary matter; but besides that, either by withdrawing from it and denying that unto it that should feed it; (for b Prov. 26.20. Deficientibus lignis deficit ignis. if the fuel fail, the fire will of itself out:) or by neglecting to blow it, and to stir it up by times; as we oft see it fall out that it goeth out of itself also, where yet there is wood and coal enough to have longer continued, had some such industry been used. And even so is spiritual grace oft impaired and decayeth, not by the practice of sin and wickedness only, as by water poured on it; but by neglect of the Word, the means that should foster and feed it, and that by raising and rousing up our dull and dead spirits should c Psal. 119.28, 37, 50, 93. put spiritual life and alacrity, as it were, unto us. And no marvel then, if, as Solomon saith, d Prov. 29.18. Where vision faileth, there the people perish: if the grace of God go out, where these means are neglected; if they fall fast again into this deep and deadly sleep, though they were sometime awaked out of it, that are not careful to keep within the sound of God's e Esa. 58.1. Trumpet, and to frequent the house of God where it may be heard, that, as at first f john 5.25. it did awake them, so should keep them still awake. §. 74. Neither are those free therefore from danger of discontinuing this their watchfulness, that out of a vain presumption of their own spiritual parts, can content themselves with their own private devotions; supposing that they may as well, and as effectually sanctify a Sabbath by reading and meditating, and praying apart by themselves, as by being present at, and adjoining themselves to the public assemblies of God's Saints. It is a spice of intolerable pride and presumption for any to be so conceited of themselves. David was of a fare other mind, and therefore led by another spirit, than they are that so imagine. He was g 1 Sam. 13.14. a man after Gods own heart; and a man of excellent parts. The Word of God not only h Coloss. 3.16. dwelled plentifully in him; but i john 7.38. flowed abundantly from him: he was able not to k Psal. 16.7. admonish himself alone, but l Psal. 32.8. & 51.13. to instruct, direct, and edify others: he could not only sing Psalms, but m 2 Sam. 23.1. The sweet Songster of Israel. pen hymns, both of praise and of prayer: many holy and heavenly meditations had he in the time of his exilement, as may appear by n Psal. 7. & 22. & 34. & 52. & 54. & 56. & 57 & 119. etc. those divine ditties during it composed of him. And yet could not he content himself with these his private devotions. But, as o Psal. 42.4. & 122.1. it was the very joy of his heart, when he was at home, to repair to the Temple, to the public assemblies there held: so nothing made his banishment, and his abode in foreign parts, more bitter unto him, than this, that by means thereof he was restrained of repairing unto them, and of joining with God's people in such holy duties as were there daily performed. Read diverse of the Psalms framed by him during that time; and consider well, p Psal. 27.4. & 42. & 63. & 84. how bitterly he bewaileth his restraint in this kind; how instantly he sueth to God for freedom of resort; how he blesseth those that had liberty of repair or place of abode there, even the very birds themselves that had access but to build thereabout: and you will soon see a strange difference between that worthy man of God and these, that so highly overprize their own private devotions, as thus to undervalue the public assemblies of God's Saints, and the ministry of his Word. §. 75. And yet neither also is this sufficient indeed, that we frequent the public means: private helps must be added and adjoined thereunto, of meditation, of conference, of supplication, of examination, of confession, and the like: that though much of most of the week be taken up with our worldly affairs; yet we reserve some time amids them constantly every day for some spiritual employment. For as it is with our clocks and our watches, that unless they be wound up at certain times, they will slacken their motion, yea by means of the heavy weights and plummets of lead that hang on them, they will at length come down to the ground, and so stand stone still: So is it with our souls; we have our earthy affections and our worldly thoughts, as heavy weights, hanging so at the heels of them, that unless they be at some certain times wound up, as it were, by the use of some holy exercises, they will grow slack and sluggish in their mounting up to Heaven-ward, yea at length, it may be, come to an utter cessation of all endeavour in that kind. For this cause David, as q Psal. 1.1, 2. he maketh this one property of a Blessed man, that he maketh God's Law his daily, yea and his nightly meditation: So he professeth of himself, that it was r Psal. 119.97. one of his daily exercises to meditate on God's Word; and s Psal. 16.7. & 63.5, 6. & 119.62. it was his nightly employment to be singing of God's praises. He had certain set times every day for meditation and invocation, t Psal. 55.7. at morning, at noontide, and at even: And besides those ordinary set times, he took occasion oft extraordinarily, as opportunity was offered, even u Psal. 119.164. seven times a day, that is, many times, to be lauding of the Lord, either for his judgements, or for his mercies. And the like should we do every one of us, if we desire to keep this spiritual Watch fresh in our souls, and x Rebus non me trado, sed commodo. Quocunque constiti loco, aliquid in animo salutare verso. Cùm me amicis dedi, non tamen mihi abduco: nec cum illis moror, quibus me causa ex officio nata civili congregavit, sed cum optimo quoque sum; ad illos animum meum mitto. Senec. epist. 62. Et ad Lucil. ibid. 15. Quicquid facies, citò redi à corpore ad animum: illum diebus ac noctibus exerce. would not have them wholly dulled with or drowned in the world: we should set some time apart every day from our worldly affairs, to be spent in reading, in meditation, in conference (with God, at least) in prayer and invocation of his name, in search of our souls, in acknowledgement of our sins, etc. And so intermingle the one with the other, that by over-eager attending the one we do not wholly neglect the other. It is that that would fit us for the public ministry, and make it the more effectual with us: As on the other side y Legatur Chrysost. de Lazaro & Divite, homil. 3. it is well observed, that the want of such private employments maketh the public ministry altogether unprofitable with many; z 2 Tim. 3.7. who hear much, and are at many Sermons, but gain little by any, because they are not careful hereby, either to prepare their hearts before hand, to receive the seed of the Word as into ground fitted for it, or to water and cherish what they have taken in on the Sabbath, by a constant course of religious offices in the week following. §. 76. Nor let any man allege here in way of excuse for himself, that for the works of his calling, they are so many, so manifold, he cannot possibly find any spare time to spend thus in religious employments. For (to omit what might be said further in way of answer hereunto) did they esteem so highly of holy things as the worth of them well deserveth, they would find time for them as well as they do ordinarily for matters of fare less weight than it. Yea (that which is a foul shame to consider) those that will pretend such straits of time to shift off such employments, can find many of them time enough (if not more than enough) to follow their vain and idle disports. And canst thou find every day almost spare time enough at large for the one? and canst thou no day almost find the least spare time at all for the other? Undoubtedly that day mayst thou well esteem but evil employed, whereof thou spendest more part in thy vain delights, than in the advancement of thy spiritual good. To conclude, if we will watch aright and as we ought; as the works of our special callings must not be neglected, so our spiritual good, and those means either public or private that tend directly to the nourishing and improving of it, are to be principally regarded: And therefore so are we to ply and follow the one, that yet even amids them we take time for, and * Sicut laborantibus manibus nec oculus proptereà clauditur, nec auris abstinet ab auditu: sic, imò & multo melius laborante corpore, mens quoque ipsa sua intenta sit operi, ut non prorsus vacet. Bern. de diverse. 40. exclude not wholly all minding and meditation of the other; yea so warily in their due season to attend either, that neither we be surprised with sloth and idleness on the one side, nor yet with worldliness on the other. And thus have we seen both what it is to watch, why we are so to watch; the manner how we must watch; and the means whereby we may be enabled so to watch in some measure. Question. §. 77. Now here, ere we end, would a Question be answered. For may some say; But is it possible for any man living by this manner of watching to keep ever waking; by thus watching against sin, to keep himself wholly free from sin? To pass by here that conceit of some Schoolmen, Answer. that a man cannot keep himself free from all sin in general; but that he may from any one sin whatsoever in particular; that he may, though not from all, yet from this or that sin. Which they express by a similitude a Exemplum ponitur de existente in vase perforato, qui licet possit quod libet singulorum foraminum obstruere, non tamen omnia: dum enim unum obstruit, aliud patens relinquitur. Scotus in 2 dist. 28. q. 1. of a man enclosed in a barrel full of holes let down under water, that may with his finger or some other help stop any one hole and keep the water out at it, which yet he cannot avoid but that it will come in the whilst at the rest, any of which yet also he may stop if he will. But to pass by this, which I take to be not all out so sound; for answer hereunto some distinction must be made. Sin's therefore are of two sorts, either voluntary, Sins. or involuntary; either with the will, or without it. Some sins are involuntary, Sort. 1 or without the will, such as be absolutely either beside or against it; as are all sins, b In quibus est voluntas facti, sed non voluntas peccati. Aug. retract. l. 1. c. 15. of pure ignorance, and of mere infirmity. Sins of pure or bare Ignorance I call those in which ignorance is simple or single, not affected, and c Et comes & causa peccati. Navarr. enchirid. cap. 23. §. 46. not a Companion only, but a Cause. It is not with men in them, as it is with those that affect Ignorance, and please themselves in it; and d liberius peccent, libenter ignorant. Bern. de bon. descr. that without check of conscience they may more freely offend, are content so to continue: but they desire to be informed aright, and use the best means they can so to inform themselves; but yet are mistaken, and so do that out of ignorance, e Si scissent, non fecissent. Tertull. apolog. which for a world they would never have done, had they known it to be evil. Sins of mere Infirmity or frailty I call those, f Rom. 7.21, 23. Gal. 5.17. Velimus nolimus, habemus illas: titillant, blandiuntur, stimulant, infestant. Aug. de verb. Dom. 45. non sint, vultis, sed non potestis. Ibid. & de verb. Ap. 4. Non potes, & velles posse. Ovid. rem. lib. 1. that a man knoweth to be evil, and yet is not able by any means to avoid, though he do what he can, even as much as he would or could if his life lay upon it. Thus in hearing the Word, a man, it may be, cannot listen so attentively for any long time together, but that many by-thoughts will come buzzing and fluttring about him, as g Gen. 15.11. Stella in Luc. 11. Hildebert. ep. 7. Et Berengos. de luce visib. & invis. the fowls did about Abraham when he was offering of his sacrifice, and will oft, h Distinguendum inter cogitationes illas, quibut voluntas favet, quas cum dilectione amplectitur, & illas quae repugnanti atque invito animo suggeruntur, quibus mens cum horrore quodam renititur, ut resistat, quibus ut contristatur admissis, ita gaudet repulsis. Pelag. ad Demetriad. Aliud est enim nolentem tangi, aliud consentientem animum perimi. Greg. mor. lib. 21. cap. 7. pressing in upon him in spite of his heart, disturb him and hinder him in that holy exercise: yea sometime the more a man striveth and bendeth himself to banish and beat them away, the more he cometh to be pestered and encumbered by them, and his attention to be tainted and infected withal. Thus in prayer oft i Psal. 43.3, 4, 5. a man cannot shake off that deadness or dulness and drowsiness of spirit, that possesseth his soul, and depriveth him of that alacrity and fervency that ought then to be in him. Thus a man railed upon and reviled, though he can keep his tongue from breaking out into evil language, and can stay his hand from striking in way of revenge; yet he cannot for his heart blood, it may be, do he what he can, k Nam neque chorda sonum reddit quem vult manus & mens, Poscentique gravem, persaepe remittit acutum. Hor. art. poet. keep down his heart from rising, and l Rom. 7.23. rebelling against the law of his mind, or from swelling and boiling with some wrathful passion and inordinate motion within him. Thus m Psal. 42.5, 6, 11. Mark. 9.24. in distress or danger even a godly man many times cannot rest and rely upon God with that firmness and confidence of faith, and with that quietness and tranquillity of mind, that he ought, and not only desireth with all his heart, but with all his might and best ability endevoureth to do. §. 78. Now sins of this kind cannot be avoided, be a man never so careful, never so wary and watchful: (a man cannot watch there, where he suspecteth no evil; nor can his watching avail him beyond his ability:) which n 2 Chron. 30.18, 19 Nehem. 1.11. Rom. 7.17, 20. God therefore in mercy vouchsafeth his children a daily pardon of course for, and is content graciously to pass by and put up in them; though o Luke 12.48. Rom. 7.15.16, 21.23. 1 john 3.4. in rigour of justice he might deservedly call them to a strict account for them. And yet by the constant use of this religious watch having our judgements better cleared, and our hearts confirmed and strengthened, we may come in time to be less subject to the former sort of them, and less exposed also to the latter. Sort. 2 Other sins besides those are all more or less voluntary, and are committed in part at least with the will of the committer: such are sins p Matth. 13.25. of negligence and oversight, escaping us through carelessness; q Mat. 26.31, 74, 75. of mixed infirmity, proceeding from temptations of much terror; of r Deut. 17.12. presumption, s Psal. 19.13. Num. 15.30, 31. pride, and t 2 Cor. 12.21. 1 Tim. 5.6. wantonness, occasioned by delightful objects and the like. Yea such are the most, if not all, outward gross sins joined with knowledge, which even a natural man therefore might forbear if he would; and which it were an unjust thing for humane laws to forbid and to punish offenders for, were it not in man's natural power to forbear. And these voluntary sins are those that we are principally to keep watch against: which if we shall diligently and constantly apply ourselves unto, there will a twofold benefit redound thereby unto us. Benefit 1. §. 79. First, u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; joan. jejun. de poenit. Nemo unquam vigilans laesus est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. de epilepticis quibusdam, de somn. c. 3. we shall avoid many, even a multitude of sins, which for want of this watchfulness we may be, and are ordinarily overtaken withal. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. pol. l. 5. c. 11. Nor should the enemy so oft as he doth prevail against us, and foil us, if he found us standing on our guard and keeping duly this watch. To exemplify this by an instance or two. Compare we first David and joseph together, tempted both in the same kind, though not with the like fierceness of assault: but the one foiled, where the temptation was weaker; the other unvanquished, where the temptation was stronger. David a man x See 2 Sam. 5.4, 5. well in years, and y 2 Sam. 2.2. a married man too, having the remedy already by God's ordinance provided to relieve man's infirmity in case of incontinency; yea enjoying it z 2 Sam. 3.2, 3, 4. & 5.13. not sparingly, but somewhat a Deut. 7.17. more freely than was fit, having not one wife alone, but b 2 Sam 12.2, 8. a many, beside c 2 Sam. 5.13. & 15.16. concubines not a few; This David thus furnished, d 2 Sam. 11.2, 3, 4. by chance espieth, not some single woman, but another man's wife, washing herself: he is not sought unto by her, but he is to make suit unto her, uncertain of success; and to use messengers to her, that must therefore to his shame and reproach, and his dishonourable engagement to them, be privy to his dishonest desires and his adulterous designs. On the other side e Genes. 39. 7-13. Concupiscitur à Domina adolescens, nec ad concupiscentiam provocatur: rogatur, & sugit. una hac in re & blanditur & supplicat, quae in caeteris imperabat. Castum animum nec aetas adolescentiae permovet, nec diligentis autoritas. Non aspectu solùm, sed ipso poenè complexu provocatus à foemina, foeminam non concupivit. Pelag. ad Demetriad. joseph, a young man, f Legatur Chrysost. de provide. Dei l. 2. in the heat of his youth, in the prime & flower of his years; joseph a single man, not enjoying yet the benefit of g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. juventutis portus matrimonium. Plut. apud Drus. lib. 1. quaest. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de Ozia 3. marriage, that might help to support him in temptations of this kind; being not to sue to any other, but sued earnestly to by another, by a Superior, by his Mistress, by such an one as had no small command of him otherwise; opportunity offered for the doing of the act desired with all privacy and secrecy; no fear of danger to hinder, where none were near to take notice of it; great hope of future benefit, to entice and encourage, by liberty, or further advancement likely enough by her means to be procured. Now h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrys. de job & Adam tom. 5. serm. 90. in this great inequality of motives and inducements on either side, what is the reason, why joseph standeth, when David falleth; that he holdeth out worthily, who is the more strongly assailed, when the other is so foully and fearfully foiled, who is fare more weakly assaulted, or rather, is not so much assaulted, as is ready to assault the honesty of another: but that the one stood upon his watch, when the other did not? It was i Non vidisse crimen est, sed cavendum ne origo criminis sit: inciderit oculus; sed non intendat affectus. Ambros. de poenit. l. 1. c. 14. no sin for David by chance to espy a naked woman, his neighbour's wife, washing herself; neither was it a thing in his power (how should he forecast it?) to avoid: but the object being thus casually offered unto him, David, that ought (as he prayed sometime) to have k Psal. 119.37. turned his eyes away from it, l Innocens intuitus aspectu sit nocens. Greg. mor. l 21. c. 7. wilfully fixed them so long there, where they had occasionally seized, that his heart came to be tainted with filthy concupiscence, and his affections all inflamed with lustful desires; and so grew he restless within himself, till he had brought that about, that m Psal. 32 3, 4. & 38.3. deprived him of true rest indeed. On the other side joseph after motion had once in that kind been made to him by his Mistress, was n Gen. 39.9, 10. both careful to shun all occasions of that sinful act whereunto he was tempted; (he would not endure to be so much as in company alone with her:) and again o Gen. 39.11, 12. as constant in withstanding the temptation when it was offered, and p Excusatur, quod ingressus est; praedicatur quod elapsus est. Ambros. de joseph. c. 5. the occasion could not be shunned: for though she pressed him to it day after day, he would not hearken unto her: yea he chose rather to hazard loss of liberty and life than to yield unto her impious and adulterous desire. In a word, the one watched, and so did not the other; & therefore the one was not vanquished so, as was the other. And by watching with the one may others escape, and might that other have escaped that, which for want of this watch he was vanquished in. §. 80. Again, as Machetes the Macedonian appealed sometime from Philip, to Philip, q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. apoph. reg & duke. from Philip sleeping, to Philip waking: so compare we now joseph and joseph together, joseph watching with the same joseph somewhat neglecting this watch. joseph himself that stood thus steadfast in a stronger temptation, yet slipped after swearing r Gen. 42.15, 16. by pharao's life in a feebler. But the evil was not so evident, so openfaced in the one as in the other: and therefore s Adversus majora vigilantibus quaedam i●cautis minutiorasurrepunt. Aug. in Psal. 118. Dum praecaventur magna, non timentur minuta. Idem in Psal. 39 & Ruffin. ibid. being not so carefully watched against or regarded, by being oft heard grew familiar, and gained admittance with him, who might otherwise in all likelihood have kept himself free from it, with much less difficulty and danger than he did from the former. This watch therefore duly and diligently kept, would keep us from many sins that we are daily over-taken with. And t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de compunct. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem tom. 6. serm. 67. the greatest part of outward sinful acts, that the godly fall into, may be justly ascribed to the want of it as the main cause of the most of them, u Non peccabis, si vigilabis. August. de verb. Ap. 28. which by this course therefore were it constantly observed of them, might be prevented and avoided. Benefit 2 §. 81. Again, even in those slips and faults either of mixed infirmity and oversight, yea or of presumption itself too, (for to sin in contempt of God x Num. 15.30. Heb. 10.29. with an high hand, I doubt much, whether God's children ever do,) that even godly men themselves are ofttimes overtaken withal, yet there is great difference between the watchful and the watchlesse Christian; between the party that ordinarily keepeth this watch, though not so carefully and constantly all out as he ought, and such as keep no such watch at all: and that in three things, y Ante peccandum, inter peccandum, post peccatum. before sin, in sin, and after sin. Difference 1 First, before sin: For the one, a Galat. 5.17. vellet enim omninò nec concupiscere. Aug. de verb. Ap. 4. & de verb. Dom. 43. his main desire and purpose, his general resolution and endeavour is not to sin at all, howsoever b Matth. 26.41. of infirmity, or c Galat. 6.1. through oversight, or d Ephes. 6.12. through violence of temptation, or e Rom. 7.23. jam. 1.15, 16. strength of corruption, he slip and slide into, or be pushed upon, or enticed unto and ensnared in sin oft ere he be ware: whereas the other standeth indifferently affected to sin or to forbear sin, as occasion shall be ministered and offered of either; or rather inclining, as his corrupt heart naturally carrieth him, to the ready embracing of any evil that opportunity is offered of, and that standeth with his own natural desire. So that the one is like unto a Watchman that being appointed to watch, so soon as he cometh to the place where he should watch, f Prov. 27.33. Conserit manus ut dormiat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. de mercenar. layeth himself down to sleep, or sitteth rechlesly, not regarding whether he sleep or keep awake. Whereas the other is like one that being set to watch, g Non vaco somno, sed succumbo. Sen●c. epist 8. striveth to keep himself waking, and desireth so to do, but yet through the drowsiness of his disposition and long continuance without rest, chanceth sometime to slumber, though he purposed it not. Or the one is like a man that goeth to Church to try if he can catch a nap there, and so soon therefore as he is in his seat setteth him to sleep, which the sooner he falleth into, the sooner hath he his desire: The other is like h Act. 20.9. Eutichus, that came not, in all likelihood, to Paul's Sermon with a purpose to sleep at it: (if he had purposed it, he would never have made choice of the place he did to sit in, where he should no sooner slumber but he should be in danger of down fall and of as much as his life was worth:) but yet through Paul's long preaching, and his own long waking, he was at length overcome with sleep, though he little thought or meant, it may be, when he came in, that he so should. Like the former is that man that keepeth not watch at all, like the latter he that keepeth ordinarily some watch over his soul. The one i Sic Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vbi Eustath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et rursus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sleep findeth; whereas the other seeketh sleep. Difference 2 §. 82. Again, in the very act of sin there is no small difference between these twain. For the one k Cave ne aliquandò totus dormias. Bern. de ord.. Animus quo pejus se habet, minus sentit. Nam qui leviter dormit, & species secundum quietem capit, aliquando dormire se dormiens cogitat: Gravis autem somnus etiam insomnia extinguit, animumque altius mergit, quàm ut uti intellectu ullo sinat. Sen. ep. 54. Dulcis & alta quies, placidaeque simillima morti. Virg. Aen. l. 6. sleepeth wholly, as he saith: he sleepeth a deep and a dead sleep: he is carried with full swinge of heart and will unto sin. l Nulla quies somnis: nec, non cessura quieti, Cura soporatur: sed in illa pace soporis Pacis eget studii labor insopitus, & ipso Cura vigil somno libros operamque ministrat. Ex Architrenio. Author oculi moral. c. 11. cond. 5. Et Putcan. Attic. epist. 1. Ipsa quies quae curarum sepultura esse solet, securitatem denegabat, dum periculi imago per somni nebulam aucta ligatum animum non sinebat constantia sua uti. The other sleepeth but unquietly, like the Watchman that against his will in part falling asleep, hath but an unquiet sleep of it, and even watcheth in some sort in his sleep, he is dreaming of the danger that he is or may be in, and of the enemy's approach, whom he is set to watch against. It is that which we may observe in the Church's sleep in the Canticles; m Cant. 5.2. I sleep, saith she, but mine heart is awake. We use to say of children, that their heart is asleep even when their eyes are awake: contrariwise it is said of the children of God, that their eyes oft are asleep when their heart is awake: so that though they be outwardly borne-downe and carried away with the stiff wind, or the strong stream of some violent and untoward temptation, yet their heart inwardly is not wholly surprised with it, they sinne not with a full and an absolute consent of will in it; there is some secret mislike still of themselves in that they do, and some inward strife and reluctation (though not at all times a like sensible) more or less against it, even in the very act usually of committing it. In a word, n Eustath. ad illud Homeri Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the one willingly falleth fast asleep; the other unwillingly in some sort, slumbreth rather than sleepeth. Difference 3 §. 83. Lastly, after sin committed; the one as he wilfully laid himself down to sleep, and fell presently fast asleep, so o 1 john 5.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he lieth sleeping and snoring, securely snorting in sin, without touch or remorse usually, till by some extraordinary accident of outward affliction, danger, distress, or the like, as by his General's alarm or the enemy's assault, he be waked again and roused up out of his sleep. Whereas the other, as he fell asleep beside his purpose, and was never indeed thoroughly or sound asleep, but in a slumber rather than any deep or dead sleep; so he is easily awaked, as those are that are but slightly asleep, yea q Dormientium quoque insomnia tam turbulenta sunt quam dies. Senec. ep. 56. Et somni quiete inquieta, ut Aug. de Civit. Dei, lib. 22. cap. 22. vel pavore ipso expergiscuntur, ut Plin. hist. nat. lib. 10. c. 75. his own very unquietness, if nothing else, ere long awaketh him again, like one in a fearful dream, whose very fear many times is a means to awake him, and to free him from his fear. David's heart smote him, saith the Holy Ghost, as r 1 Sam. 24.6. after his cutting of the skirt of King saul's coat; so presently s 2 Sam 24.10. upon his attempt of taking the number of his people: and immediately thereupon, as one start out of his sleep, he beginneth to rub up his eyes and to look about him; and in most humble and submiss manner betaketh he himself unto God, confessing his fault, craving forgiveness of it, and never resting till by renewing of his repentance he had recovered himself, and returned again to his former watch. The one sleepeth sound till he be raised out of his sleep again; the other awaketh again eftsoons even of himself. And thus much briefly of the benefit that we may reap by this watch, and how fare forth we may by help of it keep ourselves free from sin. §. 84. Now to draw to an end, Conclusion. and t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod matres facere solent, cùm poma, bellaria, vel tale quidpiam in puerilem sinum immiserint, nequid excidat, contractam undique tuniculam cingulo subjiciunt: Idem & nos faciamus, orationem in longum protractam contrahamus, & in memoriae custodiam deponamus. Chrysost. de Ozia ser. 3. in fine. to truss or tuck up as it were in few words, after our Saviour's own example here, the sum of all that hitherto hath been handled: Considering the drowsiness of our own natural disposition, and how easily in that regard we may again fall asleep; and the diligence of our Adversary watching continually against us, by whom we may soon be surprised if at any time we do sleep; as also the necessity of perseverance, that if we hold not out in our watch to the end, it is all in vain and to no end, and the danger of relapse, if we fall back into this spiritual Lethargy, likely to be in worse case and more irrecoverable than we were at the first. Let it not suffice us, that we have been awaked out of our sinful and secure courses, but let us be careful by all good means to keep ourselves so waking and watching; by due examination of our several actions ere we enter upon them; diligent observation of our special corruptions, that we may contend and strive against them; careful avoidance of the occasions of evil, that they be not offered; and constant resistance of temptations unto evil, when we are therewith assaulted: And that we may the better so watch and hold out in this our watch; let us labour to keep an holy moderation and sobriety in the use of all Gods good creatures; hold fellowship with the godly that may have an eye to us; shun the society of wicked ones that may taint and infect us; strive to preserve the fear of God fresh in our souls; endeavour to persuade our hearts of God's presence ever with us; think oft on our end, and our account to come after it; be oft casting up reckonings between God and our souls; have a jealousy of our own infirmity and proclivity unto evil; labour to have a sincere hatred of sin wrought in our hearts; and lastly be diligent in the duties of our particular vocations, and constant in frequenting of religious exercises as well public as private. Thus watching we shall prevent and escape many evils, that for want of this watchfulness, to our woe afterward, we might otherwise be overtaken withal; we shall have s Psal. 19.12. Matth 6.12. a pardon of course daily signed us upon general suit, t Peccatae quotidianae incursionis. Tertull. de pudi●. for those that either through ignorance or mere frailty escape us: we shall never sleep wholly, nor rest obstinately in sin, howsoever we may chance sometime to be overtaken therewith, but shall recover ourselves eftsoon again by renewed repentance: and we shall be continually u Luke 12.35, 36, 40. prepared for Christ's second coming, so that, x 1 Thess. 5.10. whether we sleep or wake, y Rom. 14.8. live or die, his we shall be both in life and in death, and with z Matth. 25.10. the wise Virgins, whensoever he cometh, being found spiritually waking, shall be ready to enter in with him into the Bride-chamber of immortality, * 1 Thess. 4.17. there to abide with him in eternal felicity. FINIS. True Contentment IN THE GAIN OF GODLINESS, With its SELF-SUFFICIENCY. A MEDITATION on 1 TIMOTH. 6.6. By THOMAS GATAKER B. of D. and Pastor of Rotherhith. LONDON, Printed for EDWARD BREWSTER. 1637. TO THE RIGHT WORthy and his much honoured Lady, the Lady DOROTHY HOBART, Wife to the Right Honourable and his singular good Lord, Sr. HENRY HOBART, Knight and Baronet, Lord Chief Justice of the Common Pleas, True Contentment in the Gain of Godliness, with its Self-sufficiency. GOOD MADAM, IT is a point by all generally agreed upon, that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ethic. Nicom. l. 1. c. 2, 4, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stob. tom. 1. l. 2. c. 3. Happiness is the main end and aim of all men's Actions. And it is a Truth no less generally confessed and acknowledged, that b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ethic. Nicom. l. 1. c. 7. Non est beatus, esse se qui non putat. P. Syr. Si cui sua non videntur amplissima, miser est. Epicur. Miser est, qui se non beatissimum judicat. Sen. ep. 10. Nemo foelix est, qui judicio suo miser est. Salu. de prov. l. 1. Without Contentment of Mind there can be no true Happiness. It is c Omnium certa sententia est, beatos esse omnes homines velle. Aug. de civ. Dei l. 10 c. 1. & Epist. 21. & 121. Miserè vivere nemo vult. Idem de lib. arb. l. 1. c. 14. Happiness then that all men without exception desire, and Contentment that all consequently strive to attain. But herein the most fail, that they are mistaken in the means, that they take wrong courses for the compassing of this their end and aim, and so vainly weary and tyre out themselves in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. dissert. l. 2. c. 16. seeking Happiness and Contentment there, where neither of them is to be had. To reform this error, the Spirit of God in the Word hath directed us the right way to either; to wit, d Psal. 86.11. & 144.14. by conjunction with God, the author & fountain of all good, e Deut. 30.20. Psal. 73.26, 28. Bonum nostrum nullum est aliud q●●m Deo adhaerere, cujus unius anima intellectualis incorporeo amplexu impletur. Aug. de civ●t. Dei l. 10. c. 4. by adhering unto him, in whom only the soul of man can find sure and sound contentment. Now this is done f Deut. 30.20. Adeum dilectione tendimus, ut perveniendo quiescamus, ideò beati, quia illo fine persecti. Aug. ibid. by loving him, g Psal. 112.1. & 128.1. Deut. 10. ●0. & 5.29. & 6.24. Eccles. 12.13. by fearing him, h Psal. 73.28. & 84.12. by trusting in him, i Deut. 11.27. & 30 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stob. tom. 2. c. 2. by obeying him, k Matth. 5.48. 1 joh. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statuunt Pythagoras, Socrate● Plato. Stob. tom. 1. l. 2. c. 3. by conformity unto him; or more briefly in a word, by l Levit. 11.44 & 19.2 & 20.7. 1 Pet. 1.11. holiness, by m 1 Tim. 4.8. godliness: for these two are in substance one and the same. So that there is n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. no compassing of Contentment or Happiness without God, and there is no way unto God but by Godliness. For o Nutat omne consilium, nec implere nos ulla soelicitas potest, donec pervenerimus ad bonum illud immensum & insuperabile, ubi necesse est resistat voluntas nostra, quia ultra summum non est locus. Sen. epist. 74. God alone being the chiefest good, and the chiefest good each ones utmost aim; our desires cannot be stayed till we come home unto him, beyond whom we cannot possibly go. He being only p Gen. 17.1. Nec nisi beatitudine animae indigentia expletur: nec eidem explendae, nisi Deus, sufficit. Aug. de civ. l. 12. c. 1. All-sufficient; (and there can be no Contentment where any want is, nor freedom from want where Sufficiency is not;) we can have no true Contentment, till we have once gained Him; we can have no full Contentment, till we come wholly to enjoy Him, that he may be q 1 Cor. 15.28. all in all unto us. And this being r Necesse est ut homo inde beatus fit, unde fit bonus. Aug. ep. 121. by Holiness, by Godliness only effected, it must needs follow, that the holier men are, the happier they are; and the more Godly they are, the more true and sound Contentment they are sure of. s Apoc. 20.6. Psal 119.1. Matth. 5.8. We shall never be truly Happy, till we be sincerely Holy, nor fully Happy, till we be perfectly Holy. We shall never attain true Contentment till we be truly Religious, nor full Contentment till we be consummate in Godliness. The consideration whereof should incite all, that desire Happiness and Contentment, (and t Vitam beatam omnem hominem mod●s omnibus velle quis dubitat? Aug. de lib. arb. lib. 1. c. 14. Beatitudinem nemo est qui non expetat. quis enim vel potest, vel potuit, vel poterit inveniri, qui esse nolit beatus? Aug. in Psal. 118. conc. 1. who is he, be he never so brutish, that doth not?) to bend their main study and endeavour this way, for the compassing of this Grace and profiting in it; as the only means available to bring them to that end; u Omnes beatitudinem concupiscunt: sed quomodò ad eam perveniatur, plurimi nesciunt. Idem ibid. which, howsoever they may wander from, mistaking the way, their whole desire is to attain unto. To provoke all sorts hereunto, is the main project propounded in this present discourse. Which (what ever it be; and I wish it were much better;) I humbly present to your Ladyship, desiring that it may help to supply some part of that duty and service, which partly mine own infirmity and imbecility of body, and partly also other necessary and unavoidable employments, will not suffer me to perform answerably to mine own desire, and mine Honourable Lords and your Ladyship's desert. And so wishing again and again unto your Ladyship, (for what other, or what better thing can I wish?) that which the work itself importeth, true Contentment from God in this life, and full Contentment with God after this life; I take my leave for the present, but cease not to continue Your Ladyships ever to be commanded in the Lord, THOMAS GATAKER. TRUE CONTENTMENT. 1 TIMOTH. 6.6. Godliness is great Gain with self-sufficiency; or, with the Sufficiency of itself. THE FORMER PART. The Gain of Godliness. THe Stoic Philosophy, which a Act. 17.18. Luke the Evangelist maketh mention of, b Lege Cicer. parad. & Lipsit manuduct. was famous for Paradoxes, strange Opinions, improbable, and beside common conceit, c Seneca passim, & Arrian. in dissert. & alii. admired much for them by some, d Plut. in Stoic. contradict. & quod Poctae Stoicis probabiliora loquantur. controlled and taxed for them by others. Howbeit not Stoicism only, but every art and profession, every course of life and learning hath some Paradoxes or other; the world not a few, and e In his creber est Chrysostomus: quod notavit Sixtus Sen. biblioth l. 4. Christianity many more, as strange, yea stranger, than any that the Stoics ever held, and yet f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Agatho. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. rhetor. l 2. c. 26. Verissimaque sunt non pauca, quae tamen sunt minime v●risimilia. no less true than strange. A worldly Paradox the Apostle had mentioned in the verse next before going, to wit, that some men should hold Gain to be Godliness: unto which he opposeth a contrary Christian Paradox in the words of my Text, to wit, that Godliness is the only true Gain. For the former: It is a very absurd conceit indeed, and though too too rife in the world, yet such as few or none will be acknown of, and either openly father, or seem outwardly to favour. But as God at the last day, when the wicked shall go about to excuse and defend themselves, he will not only take hold of their words, b Ex ore tuo judicabo te, serve nequam. Matth. 25.26. Luk. 19.22. By thine own mouth will I judge thee, thou thriftless servant; and advantage of their actions, c Matth. 25.42.43. I was naked and ye clad me not, hungry and ye fed me not, etc. and therefore had neither Faith nor Love; but he will convince them by their own Consciences too, d Rom. 2.15. Their secret thoughts shall either excuse or accuse them in that day: In like manner must we deal with those that will seem to abhor and detest this Opinion, and yet do those things that maintain and uphold it. e Psal. 14.1. & 53.1. The Fool saith in his heart, There is no God; and that is sufficient to prove him an Atheist, though he never openly maintain any Position of Atheism. And there be some that f Tit. 1.16. profess they know God, but deny him in their deeds: and g Quicscat lingua, loquatur vita. August. in 1 joan. hom. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. praepar. Evang. lib. 1. cap. 1. Efficacius est vitae testimonium quam linguae. Cyprian. de dupl. martyr. Et validior vox operis quàm oris. Bern in Cant. that is enough to prove them irreligious, though they never utter that their impiety in speech. So in this case, the Covetous man's heart saith it, and his practice proclaimeth it, that h Divites facultatibus suis alligatos magis aurum consuevisse suspicere quàm coelum. Minute. Octau. Quid fecisti quod jussit Deus? quid non facis quod avaritia jubet? Aug. de diverse. 12.— nam si sacrificem summo jovi, Atque in manibus exta teneam ut porriciam, intereà loci. Si lucri quid detur, potius rem divinam deseram. Plaut. Pseud. 1.3. his Gold is his God, and that his Gain is his Godliness; and that is sufficient to prove him an Idolater, though he never outwardly bow his knee to an Idol. In regard whereof, the Apostle expressly pronounceth i Coloss. 3.5. Covetousness to be Idolatry, and the k Ephes. 5.5. Lege Chrys. ad Eph. hom. 18. Covetous man an Idolater. To reason then in this point, as our Saviour himself doth: l Vbi thesaurus, ibi & cor. Matth. 6.21. Nemo enim potest nisi cogitare de thesauro suo, & quodam cordis itinere divitias suas sequi. Aug. de diverse. 44. Where a man's Treasure is, there is his heart; and where a man's heart is, there is his happiness, that is his God. Since the covetous man therefore m Psal 62 12. setteth his heart on his riches; n Psal. 49.6. job 31.24. putteth his trust in his treasure: and whereas o Prov. 18.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in Psal. 45. the faithful make the name of God their strong tower, whereunto they resort in time of trouble for safety, p Prov. 18.11. the worldly rich man maketh his wealth his bulwark and fence, whereupon he reposeth himself and wholly relieth: It must of necessity follow hereupon, that as the Apostle saith of the fleshly-minded man, that q Phil. 3.19. Rom. 16.18. Clem. paedag. l. 2. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ventrem colunt, quem pro Deo habent. Cypr. de dupl. Martyr. Quibus Deus venter est, & pulmo templum, & aqualiculus altar, & saecerdoes cocus, & Spiritus sanctus nidor, & condimenta charis●ata, & ructus prophetia: agape in cacabis fervet, fides in culinis calet, spes in ferculis jacet. Tertull. de jejun. Whose gut their God, whose lust their law. Sylvest. week. 2. day. 1. Vise Euseb. praepar. l. 7. c. 2. his belly is his God; so of the worldly-minded man, that r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theogn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiphan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl. Creusa. Quod autem quisque prae caeteris colit, id sibi Deum constituisse probatur. Bern. de bonis deser. Ergo ut voracium Deus venter est; ita cupidorum pecunia Deus justissimè dicitur. Hieron. in Ephes. his money, or his penny is his God: And if his Money be his God; his Gain must needs be his Godliness. But the Apostle here telleth us a quite contrary tale, and learneth us here a flat opposite lesson; that, howsoever worldly men may think that Gain is Godliness; yet indeed and truth it is not so; but Godliness rather is Gain, and great gain. So that the Apostle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propositionem invertere; he turneth the proposition clean backward, and bringeth it about, as it were. Gaine is Godliness, saith the worldly man. Nay, Godliness is Gain, and great Gain, saith the Apostle, and the Spirit of God by him. But this peradventure will seem a Paradox as strange as as the former. As very few that will outwardly avow the former; so as few are there that are inwardly persuaded of the latter. It seemeth a Paradox with the most. For, Godliness great Gain? may some man say. The contrary rather seemeth undoubted and undeniable, to wit, that * Isto tu pauper es, cùm nimis sanctè pius. Plaut. Rudent. 4.7. Varro, regustatum digito terebrare salinum contentus perages, si vivere cum Iove tondis. Pers. sat. 5. Godliness is a great enemy to Gain. Balaam lost great wealth and honour, because he would not disobey the Word of God: s Num. ●4. 11. I had thought, saith Balak, to have advanced thee, and made thee a great man; but thy God hath kept thee from honour. Michah might have been a great man in Ahabs books, and very richly and royally rewarded by him, if he would have spoken but two words only, as some other did; if he would but have said, t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascend in pace. 1 King. 22.12, 13. Go up in peace. But his Godliness hindered his Gain; and not so only, but was a mean to bring him into much trouble. So that it may seem, that Godliness is altogether gainlesse, and Ungodliness the more gainful of the two. For the u Nehem. 13.16. Merchants of Tyre and Zidon for lucre and gain strain courtesy with God's Commandment, to utter their fish and wares on the Sabbath. And no doubt of it, * Facilem esse cuique ad divitias viam, quo die bonae mentis poenituerit. Demetrius apud Senecam nature. quaest. l. 4. praefat. Gods children, if they would not be so strict and straight laced; if they would not stand upon nice points and terms; if they would not stick to lie and dissemble with x Act. 5.1, 2. Ananias and Sapphira; to belly and beguile, as y 1 Sam. 16 1, 2. Ziba, Mephibosheths' man did his Master; to swear and forswear, with z 1 Macc. 1.61, 62. profane Antiochus; to steal and purloin with young a judg. 17.2. Micah of Mount Ephraim; to oppress and murder, when they have jus in manibus, the law in their own hands, with b 1 King 21. wicked Ahab, and cursed jezabel; they might as well come to wealth, as many worldly men do, that scrape and gather much goods together by these means. But they may well say, as the Psalmist saith, c Psal. 69.7. Eum qui sit justus ac bonus, stultum esse. Carneades apud Cic. de repub. l. 3. Vise Lactant. institut. l. 5. c. 12, 14. For thy sake, O Lord, are we counted fools; because we stand so much upon matter of conscience. d 1 Cor. 9.15, 23. Holy Paul saith he might have done this and that, but he would not, because he would not make the Gospel evil spoken of. And the keeping of a man's word turneth ofttimes to his loss. The e Psal. 15.4. godly man sweareth and faileth not, though it be to his own hindrance: that which a worldly man will not willingly do. So that it may seem then that godliness is rather a great enemy to Gain, and Ungodliness a great deal the more gainful. But those that define Loss and Gain on this wise, do not try them by the right touchstone, do not weigh them out in the Balance of the Sanctuary, at the Beam of God's Word: and therefore no marvel, if they take the f Luk. 16.11. Divitia nec vera nec vestrae. Aug. de verb. Dom. 35. & de diversis. & Bern. be bon. deser. false Riches for the true Treasure. For g Genes. 2.19. man indeed had authority given him to name the Creatures, and he hath named worldly Wealth, Gain: But God that is above man, and that gave man this authority, he hath named godliness, Gain, and not Wealth. As the Apostle therefore saith, h 2 Pet. 3.9. God is not slack, as men count slackness: so godliness is not gain as men count gain, but as God counteth gain. For i 1 Sam. 16.7. Man seethe not as God seethe; k Esa. 55.8. nor thinketh as God thinketh. But as l Luk. 16.15. those things that are precious in man's eyes, are abominable in God's sight: so m 1 Cor. 1.28. Psal. 51.17. those things that are contemptible in the eyes of man, are n 1 Pet. 3.4. of high account many times in the sight of God. And every thing is, not as man valueth it, but as God esteemeth it; not as man reckoneth it, who is o Psal. 62.9. & 39.5. vanity itself, and therefore may easily be deceived, yea p Galat. 6.3. jam. 1.26. ofttimes deceiveth himself; but as God rateth it, q Tit. 1.2. Si volunt invenire, quod omnipotens non potest, habent prorsus, mentiri non potest. Aug. de civet. l. 22. c. 25. Potenter hoc non potest. Idem de Trinit. l. 15. c. 14. Magna potentia mentiri non posse. Ibid. 15. who neither doth deceive any, r Galat. 6.7. nor can by any be deceived, being s joh. 14.6. Verity and truth itself. Either then we must say as God saith, or we must say as the world saith. Either we must say, that Godliness is no gain, or else we must say, that gain is no gain, when Godliness and gain shall stand forth together, either in way of comparison the one with the other, or in way of opposition the one unto the other. Now, when Godliness and Gain shall in this manner contend, that Godliness ought to have the day of it, will evidently appear, if it may be showed unto us: First, that Godliness is Gain rather than Gain: and Secondly, wherein this Gain of Godliness doth consist. For the former, to wit, that Godliness is rather to be accounted Gain, than Gain, may be proved to us by these three Arguments. First, Godliness may do a man good without gain, but worldly gain can do a man no good without Godliness. As the Heathen Orator saith of bodily might, that t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr ad Demonic. strength of body joined with discretion and wisdom, may do a man much good; but without it, it is but u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de muliebri disciplina apud Stob. tom. 2. c. 90. as a sword in a child, or in a mad man's hand, rather a means to mischief a man's self than otherwise: as we see an example in Milo Crotoniates, the strongest man of his time, x— viribus ille confisus periit, admirandisque lacertis. juvenal. sat. 10. Legatur Gell●us l. 15. c. 16. & Val. Max. l. 9 cap. 12. Qui concludit, Nimio robore membrorum vigorem mentis hebescere, quasi abnuente natura utriusque boni largitionem, ne supra mortalem sit foelicitatem, eundem & valentissimum esse & sapientissimum. who unwarily assaying, on trust of his strength, to rive a piece of timber with his hands, which some others with wedge and beetle could not cleave, was caught fast by the fists, and so devoured by Wolves. So Riches joined with Godliness and good Conscience, are the y Omnia ista bona sunt, sed unde facias benè, non quae to faciant bonum. Aug. de temp 238 good blessings of God, a means z Deus bona dat, ut bonos faciat. Salvian, de provide. of good to ourselves, and of doing good unto others: but being severed from godliness and the true fear of God, are rather a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●uripid. Pleisihen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand.— opes irritamenta malorum. Ovid. Metam. l. 1. occasion of evil than otherwise, rather b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr. ad Demon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Phaethon. Magna cognatio ut rei, sic nominis, divitiis & vitiis. Eucher. ad Valer. an instrument of vice, than any furtherance to virtue, a mean to make as our sins the greater here, so our condemnation accordingly the more grievous hereafter. So that as the Heathen man saith, that c Damnum non lucrum est cum mala fama lucrum. P. Syr. Gain gotten by loss or hazard of a man's good name, is no gain but loss; because a man loseth therein more than all his get can countervail: since that d Prov. 22 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●socr. ad Demon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. A good name is (as Solomon saith) above riches and treasure; of greater worth than any wealth. So Gain gotten with the breach or hazard of a good Conscience, when it is e Luk, 16.9. Mammona iniquitatis, the Mammon of iniquity, or f jud. 11. merces iniquitatis, the wages of wickedness; it is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. titulus sine re. Chrysost. in Psal. 111. no gain, but loss indeed. It is, as the Greeks' say of g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heracl●t. apud Eustath. ad Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a Bow, Life in name, but Death in deed; so gain in name, but loss in deed: ( h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chilo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Periand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Cyclope. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Antigon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Periculosum semper reputavi lucrum. Phaedrus fab. 85. Heathen themselves so esteemed it; not i Nemo habet injustum lucrum sine justo damno. Aug. de temp. 215. Lucra injusta putes justis aequalia damnis. Dum peritura paras per male partae peris. G. Goodwin. Lucrum improbe partum merum est infortunium. Rittershus. Christian men only:) Since that a man doth in these cases but, as that Roman Emperor had wont to say, k Eos qui minima commoda non minimo sectare●tur discrimine, similes aiebat esse hamo aureo piscantibus, cujus abrupti damnum nulla captura pensari posset. Sueton. Aug. c. 25. fish with a golden hook, and that for a googeon: l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demetr. Phalar. apud Athen. l. 6 he hazardeth more than his whole prey, though he catch it, and m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Democrit. Turpe lucrum virtutis est detrimentum. Ambr. in Psal. 118. Plus in ipsa injuria detrimenti est, quàm in eyes rebus emolumenti quae injuria pariuntur. Cicer. de finib. l. 1. Neque tantum est commodi quod adipisci se putet, quantum incommodi quod ex eo sibi accersat. Ambros. office l. 3. c. 4. verè itaque Antiphanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he may miss of his purpose therein too, can make amends for it, if it miscarry, be that he get and gain never so much. And for a man to get and gain never so much one way, if by the compass of it he lose far more another way, it is in truth no Gain at all. For this cause as the Apostle asketh the question; n Rom. 6.21. Quid profuit? What profit had ye then of those things, whereof you are now ashamed? nay o Si secundum merita tibi daret, damnaret te. Aug. in Psal. 102. for which now you should be damned, if you had your desert; for the end of such things is death: And the damned spirits demand of themselves; p Wisdom. 5.8. Quid prodest? What profit have we now of all our profits and pleasures, that we enjoyed in the world, when we are hurled headlong into hell? So our Saviour himself asketh, q Matth. 16.26. Quid proderit? What will it profit a man to win the whole world, r Luk. 9.35. and destroy himself, s Mark. 8.36, 37. or lose his own t Iste omnis hujus questus seculi animarum dispendium est. Ambros epist. 44. Cave itaque ne dum acquiras pecumam, perdas animam. August. de temp. 215. soul? u Non potest ulla compendii causa consistere, si constet animae dispendium intervenire. ubi salutis damnum, illic utique jam nullum lucrum est. quo enim lucrum capiatur, nisi capiendi sedes inconcussa servetur? Eucher. ad Valer. O si lucreris totum, quid proderit, orbem, Dum jacturam animae fecerit ipse tuae. Tale tibi foenus fert lamentabile funus: Hicque illex quaestus quaestus & aestus erit. Ne perdas perdenda, animam, stultissime, perdes: Nunc sanum in sano synciput opto tibi. G. Goodwin. to get all the world beside himself; but by gaining it to lose himself: for x Animus cujusque ipse est quisque. Cic. de amicit. every man's soul is every man's self: to do as y jona 1.12 jonas, z At contra Aristippus in nave piratica agens cùm aurum in mare projecisset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. Et Crates misso in mare, auro, Abite, inquit, pessum màlae cupiditates, mergam vos, ne mergar à vobis. Hier. in jovin. l. 2. Pereat mundi lucrum ne fiat animae damnum. Aug. in Psal. 103. Per de ne pereas. Idem de verb. Dom. serm. 35. that suffered himself to be cast overboard into the sea, that the ship with her lading, when he is lost, may come safe to the shore. On the other side, as another saith, a Pecuniam in loco negligere, maximum interdum est lucrum. Terent. adelph. 2.2. Non ego omninò lucrum omne esse utile homini existimo: Est etiam ubi profectò damnum praestet facere, quàm lucrum. Plaut. Capt. 2.2. For a man handsomely to refuse money, and forgo gain, it is no small gain sometime. So for a man in some case to forgo his gain, to refuse gold, to neglect his own good, though b Quis nisi mentis inops oblatum respuat aurum? so to do may seem folly, when Gaine and Godliness will not agree together, when c Aug de temp. 215. Lucrum in arca facit damnum in conscientia, and d Ambros. in Psal. 218. ser. 5. lucrum pecuniae dispendium fit animae; when profit in a man's purse would procure a breach in his Conscience, and the gain of gold prove the breakneck of his soul; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Georg. Pisid. de vanitat. vitae. such refusal of gain is the greatest Gain that can be. For saith an ancient Father well, e Quantumlibet magna amittere, ut majora acquiras, non est damnum sed negotiatio. Bern. de bon. des. To let go, though never so great a matter, for the compassing of a greater, is no losing bargain, but a gainful negotiation. To which purpose the Apostle Paul having related, what a great man he might have been among his own people, had he held on in judaisme as he began; he concludeth at length, that he deemed all that, and all else, but as g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. loss, and as h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dross and dung; as some Grammarians expound the word there used, as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas. Dogs-meat, or as others rather, as Dogs-dung, in regard of the assurance of God's favour toward him in Christ, the hold he had of him, his conformity with him, and his interest in him. Secondly, Worldly gain may be an occasion of evil to us from others, godliness never but of good. Riches, I say, prove oft their owners own bane, his utter ruin and overthrow. l Eccles. 5.12. Sed plures nimia congesta pecunia cura strangulat, & cuncta exuperans patrimonia census. juven. sat. 10. Quanti eversi sunt per divitias, praeda fortioribus facti? August. in Psal. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Paedag. I have seen riches, saith Solomon, reserved to the hurt of him that hath them. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diogenes apud Laert. Aurum avaritia concupiscit, aerumna perquirit, solicitudo custodit. aurum materia laborum periculosa res possidentium: malua Dominus, proditor servus. nemo tutum habet, nisi qui semper abscondit; in pernicie domini fulget aurum, non fides per tenebras quaeritur, in tenebris custoditur. Aug. de verb. Ap. 26. They make their f Philip. 3.7, 8, 9 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesych. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Etymolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. owner's life ofttime to be laid for. It was the Heathen man's observation, that Tyrants deal with their subjects and servants, as men are wont to do n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legendum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Dionysio Diogenes. with bottles, which they let stand under the tap till they be filled, and hang them up so soon as they be full: or as o Procuratorem rapacissimum quemque ad officia ampliora ex industria promovebat, quo locuplet●ores mox condemnaret, & pro spongiis uteretur, quos siccos madefacimus, humentes exprimimus. de Vespasiano Sueton. c. 16. Idem de populo Athen. Aristophan. Equ●tib. with Sponges, which they suffer to lie soaking, till they have sucked in some good store of water, and then squize them out again. p 1 King. 21.1, 2. Exitialis erat apud principem huic laxior domus, illi amoenior villa. Plin. panegyr. Naboth might well have lived longer, had it not been for his vineyard: but that was it that shortened his days, and brought him to an untimely death. And q Pr. v. 1.19. Accessit ut saevitiae causam avaritiae praeberet, & modus culpae. ex pecuniae modo constitueretur, & qui fuisset locuples fieret nocens, fieret ●ue quisque merces mortis suae. Velleius hill. l 2. Divisa percussoribus occisorum bona, ut etiam de suo perirent. Senec. ad Mart. c. 20. This, saith Solomon, is the course of every one that is greedy of gain, to come by it, he would take the life away of those that are possessed of it. r Piratae navigiis vacuis non insidiantur, mercibus onusta vi omni invidunt. Chrysost. de Ozia▪ serm. 3. It is not empty barks, or poor fisherboats, but ships returning with treasure, that Pirates seek to surprise. s Paucula si portes argenti vascula puri, Nocte iter ingressus, gladi●m contumque timebis: Cantabit vacuus coram latrone viator. luven sat. 10. Sic timet insidias, qui se scit far viator Quod timeat, tutum carpit inanis iter. Ovid. Nuce. It is the fat Grazier, or the rich Clothier, * Nudum latro transmittit: etiam in obsessa via pauperi pax est. Sen. de paupert. ex epist 14. not the poor pedlar, or the bare passenger, that is in danger of losing limb and life in his own defence against thiefs. But Godliness is never an occasion of any evil, but of all good to him that hath it. It is t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tyrius Max. orat. 1. murus aheneus. Nil conscire sibi. Horat. epist. 1. l●b 1. jer. 1.18. the surest fort and fence, it is u Ephes. 6.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Ephes. hom. 24. the firmest armour of proof against all evils that may be. For Who will harm you, saith the x 1 Pet. 3.13. Et in hoc seculo qu● nocebit nobis plenis charitate? Aug. in 1. joan. Tract. 9 Apostle, if you follow that that is good? Who will harm you? Nay, * Tu ipse tibi ni aliquid facias, malus quid faciat? August. homil. 9 Who can harm you? For some would it may be, if they could; so perversely and malitiously-minded, that they hate the godly, even for this cause because they be godly, and y Psal 38.20. because they follow that that is good. But z Rom. 8.31. Psal. 27.1, 2. jerem. 1.18, 19 Act. 18.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stob. tom. 2 c. 9 if God be with them, who can be against them? who can hurt them? who can harm them? a Scitè Simocatus e●ist. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Men may attempt to wrong them, and wrong themselves while they think to wrong them; but them they cannot wrong. Though others may seem to wrong them, yet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simocat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tire Max. orat. 2. Sic. Diogenes dicenti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. are they not wronged, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Occidere●me possunt, laedere non possunt. Sociates apud Epictotum Euchirid. Plut. de tranquil & Tyr. Max. Orat. 2. no not when they are murdered, because they are never a whit the worse for their wrongs. No hurt therefore, d Luk. 2●. 18. Illi de animabus suis pertimescebant; Christus etiam de capillis securitatem ipsts dabat. quid ei pereat, cui capillus non perit? August. in Psal. 96. & 1●9 not an hair's harm can befall a man for being good, or by being godly; * Nihil accidere bono viro mal● potest. Senec. de provide cap. 2. no evil can accrue unto any by it. No evil can; but much good may; yea all good shall. For e Rom. 8 28. All things work together, and conspire in one, for the good of the godly, of those that love God, and f Nemo se diffidat amari, qui jam amat. libenter Dei amor nostrum, quem precedit, subsequitur. quomodo enim redamare pigebit, qui amavit necdum amanies? Bern. de Deo dilig. whom he loveth. g August. de tempore. Omni●? What? all things? saith an ancient Father, as if he could hardly believe it, or made some doubt of it: Etiam mala? what? even evils and afflictions too? Mala etiam. Yea (saith he) even evils and afflictions; * Quod & de morte. Idem de civet. Dei lib. 13. cap. 8. bonis bona, malis mala: though evil to the wicked, yet good they are, yea exceeding good to the godly. For Audi Apostolum, audi vas electionis; Hear what the Apostle saith, hear what the elect vessel of God saith: h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 4.18. This light and momentany affliction, that is but for an instant, procureth unto us, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. an exceeding excessive eternal weight of glory. He moveth the question the second time, as not fully resolved: Omnia? what? all things? etiam peccatum? even spiritual evils? even sin itself too? And he maketh answer again: Etiam peccatum ipsum, tametsi non bonum, tamen in bonum. Yea, even sin itself, though it be not of itself good, yet it tendeth to their good, k Vide eund. Aug. de corrept. & great. c. 9 to the good of all Gods elect. For hear what the Apostle saith of himself: l 2 Cor. 12 7. There was a m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Surculus in carne. Beza. splint left in my flesh to humble me, that I might not be puffed up with pride. n Nun cooperatur nobis in bonum, unde & humiliores & cautiores efficimur? Bern. in Psal 90. His infirmities were a mean to make him the more humble; and o Quanto quis humilior in se fuerit, tanto apud Deum major erit. Aug. de temp. 2 13. & Greg. de past. p. 2. cap. 6. & more l 18 c. 22. as the more lowly in his own eyes, so the more gracious with God. He asketh yet a third question, as the upshot of all▪ Omnia? etiam mors ipsa? What? all things? even death itself, p 1 Cor. 15.26. the utmost enemy of all? And he answereth himself as before, or rather further than before; * Mors bonis boni plurimum consert. Aug. ad Bonis. l. 4. c. 4. Etiam mors vel maximè: Yea, death as much as any thing, nay most of all. For so saith the same Apostle again; q Philip 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod optimè exposuisse videtur Airay in Philip. lect. 17. Christus mihi vita, & mors lucrum; as he readeth the words; Christ is my life, and Death is my gain. That r Prov. 11.7. which is the greatest loss that can be to the worldly man, is s Philip. 12.3. the greatest matter of gain that can be to the godly. Thirdly, Worldly wealth abideth with us but for a short time: whereas Godliness and t Illud solum est lucrum, ubi fructus perpetuus, ubi merces est aeterna. Ambros. epist. 44. Nemo est dives, qui quod habet secum hinc auferre non potest. quod enim hîc relinquitur, non nostrum, sed alienum est. Ambr. epist. 9 the gain of it will stick by us, and stay with us for ever. This world's wealth, I say, can last but a while with us, and must needs therefore leave us after a while. u Non sunt verae divitiae quae aut possidentem deserunt, aut à possidente deseruntur. Alcuin. in Eccles praefat. Either it will leave us, or we must leave it: x Finem habent ista omnia aut tuum aut suum. Bern. de bon. deser. Habebunt suum, non tuum, finem. Sen. nature. quaest. l. 3. either it will have an end of us, or we an end of it. y 1. Tim. 6.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 5. ser. 19 Riches are uncertain: z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. serm. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. 19 there is no hold of them: they are slippery ware; a Prov. 11.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. serm. 18. the faster we gripe them, the sooner they slip oft out of our hands: b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. they are fugitive servants, ready to run away from their master, whom they leave many times, by their means, deprived, not of living only, but of life too: c Prov. 23.6. they take them wings, saith Solomon, like an Eagle that flieth up into the air, and get them away from us fare out of our reach, and beyond all hope of recovery. But though they have alas aquilinas, great Eagles wings to fly from us withal, while we are here; yet have they ne passerinas quidem, not so much as little sparrows wings to fly after us, and follow us when we go hence. d 1 Tim. 6.7. Nihil attulisti, nihil hinc tolles. August. de verb Dom. 5. & ibid. 41. As when we came into the world, we brought them not with us; so when we go out of the world again, we cannot bear them away, but e Cedes coemptis saltibus, & domo, Villaque;— Cedes: & extructis in altum Divitiis potietur h●eres. Horat. carm. 2.3. Linquenda tellus, & domus, & placens uxor: neque harum, quas colis, arborum, ●le praeter invisas cupresses ulla brevem dominum sequetur. Ibid. 14. Divites ad manes nil feret umbra suos. Ovid. trist. 5. must leave them behind us. f Psal. 49.16, 17. Admire not the man that is risen suddenly to great riches and honour, saith the Psalmist. No? why, who would not admire one that liveth in such state and pomp as g Nihil est insolentius noviti divite. Sen. lib. 2. controv. 1. such are usually wont to do? * Vides viventem: cogita morientem. quid hic habeat, attendis: quid secum tollat, attend. Aug. & Ruffin. in Psal. 48. Yea but, when he dieth, he shall carry none of that his wealth away with him; nor shall his pomp and state descend with his corpse. h Eccles. 5.14, 15. As he came naked, so shall he go naked again, and leave all that by his care and industry he had raked together and heaped up, behind him; and in all respects go even as he came. It is with us in this world, as it was in the Jewish fields and vineyards; i Deut. 23.24, 25. pluck and eat they might what they would, while they were there, but they might not pocket or put up aught to carry away with them: Or k Mundus iste gardinus est, nos pueri, mors janitor. etc. Guil. Paris. summa de vitiis, & Alex. Carpent. destruct. vit. p. 4. c. 2. as with boys, that having gotten by stealth into an Orchard, stuff their sleeves and their pockets full with apples and pears, well hoping to get out with them, but when they come to the door, they find one there that searcheth them, and taketh all their fruit away from them, and so sendeth them away with no more than they brought in: Or l Guil. Paris. & Alex. Carp. ibid. as poor men, that invited to a rich man's board, have the use of his plate to drink in, and silver spoons to eat with while they are there; but if any of them presume to put up a piece of plate or a spoon, there is search made by the Porter, ere they are let out, for what is missing among them, and so are they turned out again as they came in: In like manner is it with us in regard of these temporal blessings; we have free liberty to use them as we will while we are here; but when we are to go hence, m Mors mundi tonsor, qui oves ejus in exitu tendet, & attonsas extramundum mittit. jacob. Gen. domin. 2. post Pasch. serm. 1. Mors latro est, qui mundanos omnes omnibus spoliatos nudos dimittit. Raulin. doctr. mort. tract. 1. cap. 6. etiam vestibus ipsis exutos. Chrysost. in Psal. 48. there is one waiting on us, that will be sure to strip us, and suffer nothing to pass with us, unless it be some sorry sheet, or a sear rag to rot with us, n Non magis haec ad defunctum pertinent hominem, quàm secundae ad editum infantem. Sen epist. 92. Istud non sentienti supervacuum est sentienti onus. Non defunctorum causa, sed vivorum, inventa est sepultura, ut corpora visu & odour foeda amoverentur. Idem de remed. fortuit. Exhibentur ista non sentienti: tanquam ornatus dormienti, quiin pannis esse se somniat. Aug. in Psal. 48. Sed & unguentum accipis dives, postquam mortuus es, & foetidus es. Berdis alienam gratiam, nec acquiris tuam. Ambr. de Nabuth. c. 1. that which yet we shall have no sense of, nor be any whit at all the better for, than if we were wholly without it. But Godliness, and the gain of it, will abide by us for ever. o Sicut charitas 1 Cor. 13.8. sic pietas non excidit. jer. 32.40. Psal. 85.8. Hae sunt verae divitiae, quas cum habuerimus, perdere non possumus. August. de verb. Dom. 35. Sapientia non amittitur: in stultitiam non revolvitur. Senec. epist. 76. It is a grace that we cannot lose or fall from; p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de ethic. virt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de paedag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stilpo. Virtus not cripi, nec surripi potest unquam, neque naufragio, neque incendio amittitur; nec tempestatum nec temporum permutatione mutatur. Cic. parad. 6. a benefit that we cannot be abridged or bereft of by any. As q Iosh. 1.9. Heb. 13.5. God will never forsake thee; so godliness will never leave thee, if thou be'st once sound and sincerely religious. r Vera virtus ad rotam ascendit, ad equuleum descendit. Vise Cicer. Tuscul. lib. 5. It will go up with thee to the wheel, it will go down with thee to the rack: it will keep with thee while thou livest; s Apoc. 14.13. it will away with thee when thou diest. For t Prov. 11.7. job 27.8. dum sperat expirat. when the worldly man dieth, his hope dieth with him; u Prov. 14.32. job 13.15, 16. dum expirat sperat. but the godly hath hope even in death. And x Psal. 19.9. the fear of God, that is Godliness, and y Psal. 112.3. the righteousness of it, in z Psal. 19.11. the reward of it, that is the gain that cometh by it, endureth for ever, and extendeth itself to all eternity, lasting not only past this lives end, but past the whole world's end, with which all worldly wealth and gain must needs have an end. This world is compared to a Fishing; the a Matth. 13.47. end of it, to the drawing up of the nets: while the nets are down, there is nothing said to be caught; for the nets may break, and the Fish escape. But at the end of the world, when the nets are drawn up, it will then evidently appear what each man hath caught. And then those that have fished here for riches and gain, may say with Peter, b Luke 5.7. Domine, tota hac nocte laboravimus, & nihil cepimus: Lord, all this night have we laboured, and caught nothing at all. For c Praesentia amantei praesentibus indormiunt, thesauros somniant, tantisper divites, quamdiu non vigilant: ubi transt●t delectabilis somnus iste, nihil in manibus suis inveniunt. Aug. in Ps. 76.5. the worldly rich, when they awake out of their present sleep, wherein they dream of gold and gain, shall find nothing in their hands. But those that have here fished for Godliness, may say, as d Luk. 5.7, 8. he might afterward have said; Domine, in verbo tuo retia demisimus, & cepimus: Lord, at thy word, we have let down our nets, and have caught, yea we have caught abundantly: we have fished for Godliness, and have gotten life eternal. For e Rom. 2.7. Unto those that by patience and perseverance in well doing have sought for glory, and honour, and immortality, will the Lord give eternal life in that day. But let us sift out, and see somewhat more particularly, wherein this spiritual Gain consisteth. First then, the special wealth in this world, is that which cometh by Inheritance. f Prov. 19.14. Riches and possessions, land and living, saith Solomon, come from a man's ancestors. And among those things that may make a man happy, the Heathen man putteth this in the first place, as the chief, g Res non parta labour, sed relicta. Martial. l. 10. epig. 47. Wealth and goods not earned with ones hands, but left a man by his friends. But as h Virtus non est haereditaria: sed nec pietas. Philosophia non est res beneficiaria: Senec. ep. 90. Virtue, so Piety is not hereditary. The one cometh not by kind; neither is the other left by will: It is a greater legacy, than the mightiest Monarch that is, can bequeath to his heir. For i Psal. 16.5. God himself is the inheritance of those that have it. k Psal. 111.5. God (saith the Psalmist) hath given a portion to them that fear him. If a rich man give one a child's part, it is like to be a matter of some worth: Much more than if God give a man a child's part. But more than that, l Psal. 142.5. He himself is the portion that he giveth unto his. m Psal. 119.57. Portio mea ipse es, Domine; saith David; O Lord, thou art my portion. And, n Qui dedit me mihi, dedit & se mihi. Bern. in Psal. 90. He that bestowed myself upon me, hath bestowed himself also upon me, saith Bernard. And if o Deut. 10.9. & 18.2. the Levites need have no inheritance among their brethren, because God is their portion; (it is sufficient they have him, that is, p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genes. 17.1. El shaddai, God all-sufficient;) and yet that was but in a temporal manner: Much more than is the godly man wealthy enough, though he have nothing in the world, though he have no part among worldly men; seeing God is his portion in a spiritual manner, in a much better sort. He whose portion God is, cannot be poor. We use to say, that, He cannot lightly want money, that is master of the Mint: and he can never be poor, q Qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut est in Proverbio; &, cum Plauti Milite, Auri montes, non massas, habet. that hath a wellspring of wealth. r Psal 34.9. & 84.11. Beatus homo, cujus est Dominus spes ejus, cui nihil deficit, quia Christus ei sufficit. Petrus Bless. epist. 102. Quantumlibet sis avarus, sufficit tibi Deus. Etenim vult avaritia terram possidere totam, add & coelum; plus est qui fecit terram & coelum. Aug. in Ps. 55. Deum habens, omnia habes. Aug. de temp. 146. Quid tibi sufficit, si Deus non sufficit. Idem ad fratr. in erem. 51. 2 Cor. 6.10. Much less than can that man want aught that is good, who is possessed of God himself, s jam. 1.17. Omne enim bonum aut ipse est, aut ab ipso Aug. de doct. Chr. l. 1. c. 31. Rom. 11.36. the Fountain of all good. In regard whereof, David having prayed for many temporal blessings in the behalf of his people, t Psal. 144.12, 13, 14. that their Sons might be tall and hardy like goodly young Cedars; and their Daughters fair and comely, like the curious carvings about the Temple; their Oxen strong to labour, and their Sheep fertile and fruitful; that there might be no civil commoton nor foreign invasion: at length he windeth up all indeed with this Epiphonema or Conclusion, n Psal. 144.15. Blessed be the people that are in such a case: but on the neck of it he cometh as with an Epanorthoma, or a Correction of his former speech, Yea rather blessed are the people that have jehova for their God; that have the Lord for their portion: This one blessing alone is better worth than all those. So that as when the woman in the Gospel cried out to Christ, x Luk. 11.27. Blessed is the womb that bore thee, and the paps that gave thee suck: Our Saviour, as correcting her speech, (and yet y Luk. 1.48. true also that was) saith, z Luk. 11.28. Beatior Maria percipiendo fidem Christi, quàm concipiendo carnem Christi. Luk. 1.45. Ind foelix quia verbum Dei custodivit. Luc. 2.19. non quia in illa verbum caro factum est & habitavit in nobis; sed quia custodivit Dei verbum, per quod facta est, & quoth in illo caro factum est. Aug. in joan tract. 10. Blessed are those rather that hear God's Word and keep it. So the Psalmist having pronounced them blessed that be in such a case, as eating in and revoking his words again, as if he had spoken otherwise than well, Yea blessed (saith he) are they rather whose God is the Lord: As if he had said, That is indeed an happiness in some kind, in some case: but yet that happiness is nothing to this blessedness: for that is but external, this is internal; that is but temporal, this is eternal. Secondly, the greatest wealth in this world is of a Kingdom: and therefore said he sometime in the profane Tragedy, that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eteocles apud Eurip. Phoeniff. Nam si violandum est jus, regnandi gratia violandum est: altis rebus pietatem colas. Cic. office l. 3. Nulla sancta societas, nec fides regni est. Ennius' apud eund. l. 1. Nulla fides regni sociis. Lucaen. l. 1. If a man might break his word for aught, it should be to achieve a Crown, to compass a Kingdom. Yea not to be a King only, but to belong to a King in some place near about him, is esteemed a matter of great worth and dignity, and such as may prove a mean of much wealth and commodity to one that can wisely make use of it. c 1 King. 10.8. They were held happy men that could get into Salomons service. And it is the greatest matter that d Prov 22.29. Solomon could promise the man that is diligent and industrious in the managing of his affairs, that he shall stand before, e Sic 1 Reg. 17.1. & Dan 7.10. that is, attend upon Princes, and not serve or wait upon any mean man. If it be held such a matter then to retain and belong to some one of the Princes of this world; * Deo servire regnare est. Bern de temp. 110. Non maligno aut mundano principi, sed Christo utique servire regnare est. Idem de bon. deser. What is it to appertain and belong to God, f Apoc. 19.6. 1 Tim. 6.15. the King of Kings, and g Apoc. 1.5. the Prince of Princes, h Psal. 83.18. the highest Sovereign i Luk. 10.21. Lord of Heaven and Earth; k Deponit reges, disponit regna. Dan. 2.37. & 4.22. that deposeth Kings and disposeth of their Kingdoms at his pleasure; that assigneth every earthly King the lists and limits both of his regiment and of his reign? That which the Apostle Paul therefore prefixeth as no small credit before sundry of his Epistles; and King David as a great grace before some of his Psalms: l Rom. 1.1. Philip 1.1. Tit. 1.1. Paul a servant of jesus Christ: and, m Psal. 36.1. A Psalm of David the servant of God: as if it were n Sanctitate major quàm potestate. Salvian. de provide. l. 2. Quomodo de M. Antonino Petrarc. fam. ep. 15. lib 7. Imperium adeptus philosophi nomen retinuit, majus aestimans philosophum esse quam principem. Et de Theodosio Aug. de civet. l. 5. c. 28. Ecclesiae Dei se membrum esse magis quam regnare gaudebat. a greater dignity to him, that he was God's servant, than that he was ruler and governor of God's people. But because o job. 8.35. the servant is ofttimes turned out at doors, whereas the son abideth in the house for ever: And therefore the Father telleth his Son in the Gospel; p Luk. 15.31. Son, thou art ever with me: and all that I have is reserved for thee. The godly man is not only servant to a King, but he is q 1 Pet. 2.9. Son to such a King, and r Luk. 12.32. borne, or rather s joh. 3.3, 5. new borne, to a Kingdom. And whereas earthly kings, if they have many sons, can leave the Crown but to one. t 2 Chron. 21.3. jehosaphat (saith the holy History) gave great gifts to his other Sons, but the kingdom gave he to joram; because he was the eldest. God maketh u Apoc. 1.6. & 20.6. all his Son's Kings and x Apoc 21.7. Heirs alike. For y Rom 8.17. if we be Sons, saith the Apostle, we are heirs too; even coheirs with Christ, z Heb. 1.2. who is Heir of all. But how can the Godly be so rich, may some say, when he hath, as it may fall out, not a penny in his purse? Thirdly therefore: A man may truly be said to be Rich in writing; the moneyed man, though he have never a penny in the house, but a Hinc illud Pallad●e? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Poll●ani illud; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Stob. tom. 2. c. 10. all out at interest; and the landed-man, though he hold not his lands in his own hands, but have all let out and in the occupation of others, so long as he hath good security for the one, and good evidence, if need be, to show, for the other. And as in Writing, so in Reversion. Great sums of money do many give for the reversions of offices, of lands and leases; and as much may they make them again away for, if they will. And in like manner may the Godly man be said to be rich both in writing, and in reversion: yea in either kind he is b Affat●m dives est, qui cum Christo pauper est. Hieron. ad Heliodor. Dives pax, pietas, fides: fitleli enim totus mundus possessio est. Ambr. ep. 10. Quibus locis circumscribitur, cui totus mundus divitiarum possessio est? Idem office l 3. c. 1. the richest man in the world. For he hath all in the world, yea c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antisthenes & Zeno apud Laert Vnus est sapiens, cujus omnia sunt. Senec. de benef. l. 7. c. 3. Fi●eli homini totus mundus divitiaru● est: totus planè; quia tam adversa quam prospera ejus aeq●è omnia serviunt ei, & cooperantur in bonum. Bern in Cant. ser. 21. all this world, and the next world confirmed and assured unto him by the word and promise of God, yea by his deed and bond under his own hand and seal, who cannot go from his word, or disclaim his hand d Tit. 1.1. to lie, or e 2 Tim. 2.13. to deny himself; though it be much of it in other men's hands yet for a while. For f 1 Tim. 4 8. Piety or Godliness hath the promises both of this life, and of the life to come, saith our Apostle. And again; g 1 Corin. 3.22.23. Be it Paul or Apollo's, or things present or future, or this world; h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diogenes apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. All protrept. Omnia Christo tradita. Matth. 11.27. tene eum per quem facta suno omnia, & cum ipso omnia possidebis. Rom. 8.23. avare, ecce ●●bes omnia. Omnia quae amas, ut non imp ●diaris à Christo, contemn, & ipsum tene in quo possis omnia possidere. August. hom. 34 Vise in Psal. 48. all is yours, and you Christ's, and Christ Gods. All the wealth both of this world, and of the world to come is theirs, (as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Corin. 6.10. Avarus terrena esurit, ut mondious; fidelis co temnit, ut dommus: ille possidendo mendicat, ille contemnendo possi det. Bern. in Cant. 21. Commune est omnibus Christi fratribus, quod de se Christus dixit, joan. 12.32. quod si ita est, non putent divites hujus seculi fratres Christi sola possidere coelestia possident & terrena; & quidem tanquam nihil habentes, sed omnia possidentes, non mendicantes ut miseri, sed ut Domini possiden●es; eo pro certo magis Domini, quo minus cupidi. Bern. in Cant. 21. An non omnia possidet, cui omnia cooperantur in bonum? Idem be bon. deser. having nothing, saith the Apostle, and yet possessing all things) though it be k Rom. 8.28. Solerter attend, quod non ad libitum famulari, sed cooperari dicit ad bonum neque enim ad voluntatem serviunt, sed ad utilitatem, non ad voluptatem, sed ad salutem, non ad votum, sed ad commod●● nostrum. Idem de diverse. 1. for their good also, withheld from them for a while. l Fidelis hominis totus mundus divitiarum est: infidel autem noc obolus. August. Epist. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindarus apud Clement. paedag lib. 3. ca●. 12. The wicked in right have just nothing, having made forfeiture of all, m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion Chrys orat. 65. though it please God n Matth. 5 45. Luk. 5.35. Act. 14.17. not to take ever the advantage of it instantly, and o Legatur Fr● à Victoria reloct, 5. § 1. n. 7, 14, 15, 16, 17, 18, 19 where he doth not, man may not. They are but p Hoc certe alienum non est quod jure possidetur, hoc autem jure, quod justè; & hoc just, quod bene. Omne igitur quod male possidetur, alienum est. male autem possidet, qui male utitur, Aug. epist. 54. Res quem que tetren recte 〈◊〉 quoquam possideri non potest, nisi vel jure divino, quo cuncta justorum sunt, vel jure humano, quod in potestate regum est. Idem epist. 48. intruders upon and usurpers of God's goods, and shall one day answer for their usurpation and abuse of them: or q Gen. 39.5. Exod. 12.8. Act. 27.24. Multa malis tribuit Deus; sed bonis caparaverat: contingunt autem etiam malis, quia separari non poterant. satius est autem prodesse etiam malis propter bonos, quam bonis deesse propter malos. Senec. de benef. l. 4. c. 28. entercommoners by sufferance with God's children and servants, whom he principally intendeth them unto: or r Gen. 30.27, 30, 43. & 31.9, 16. Isa. 45.2, 3, 4, 26, 28. job 27.16, 17. Prov. 13.22. Dei dispensatores; non sibi, sed aliis divites. quod de bonis Hieron. ad Pelag. l. 1. Stewards and Treasurers, as ofttimes, for the good of the Godly. And for Reversion; to omit what he hath in present possession, besides 1 1 Cor. 1.5, 7. spiritual riches, of worldly wealth, as much 2 Mat. 6.32, 33. as he hath need of, and as much 3 Psal. 84 12. as it is good for him to have: Every Godly man, as he is 4 jam. 2.5. Rich in faith, so he is fare richer by Faith. For 5 Heb. 14.1, 7. jam. 2.5. by it he holdeth and hath right to the reversion of such 6 1 Petr. 1.4, 5. an everlasting inheritance, reserved for him in the Heavens, as cannot be purchased with all the wealth of this world; and as goeth in worth farther beyond all the wealth of this world, than the purest gold doth the drossiest dirt. And thus have we seen, both that Godliness is gainful; and wherein the gain thereof doth consist. Now the Use hereof is twofold, for Exhortation, for Examination. For Exhortation first; to stir up all men to labour and take pains to get Godliness. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophoc. Creusa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiphanes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De nosth. Olynth. Totus populus in aliam d●scors, in hoc convenit: hoc suspiciunt, hoc suis optant. Senec. epist. 115. quem vise sis. All men gape after gain. It is almost every ones song, that the Psalmist hath; t Psal. 4.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theocr. idyll. 16. Prima fere vota, & cunctis notissima templis: Divitiae ut crescant, ut opes. juvenal. sat. 10. Lucri bonus est odor exre Qualibet illa tuo sententia semper in ore Versetur, Diis atque ipso Iove digna, poetae. Hoc monstrant pueris vetulae poscentibus assem, Hoc discunt omnes ante alpha & beta puellae. Vnde habeas quaerit nemo, sed oportet habere. juven. sat. 14. Quis ostendet nobis boni aliquid? Who will tell us of any matter of gain and commodity? u Audite, filii Adam, avarum & ambitiosum genus. Bern. de tempor. 4. Harken, saith one well, ye sons of Adam, a covetous race, an ambitious brood: Here is Honour, and true Honour; here is Gain, and true Gain: such as the x Pecuniam ut tu haberes, alius ante perdiderat. Senec. de remed. fort. Bonum est, quod ut ad te transeat, alius dare debet, aliis amittere? Idem quaest. nat. l. 3. praefat. Lucrum sine damno alterius haberi non potest. P. Syrus. world cannot show the like; y Sic ab omnibus capitur, ut nil singulis minuatur. Bern. in Cant. 79. Gain without any loss to, or hindrance of any: here is good Gain, and great Gain; here is infinite get. Labour for Godliness; labour to get and keep a good Conscience: It is the gainfull'st Trade in the world. Who so followeth this Trade, shall not venture upon uncertainties, he shall be sure to thrive, and to get infinite Gain. For, z Prov. 21.21. He that followeth after righteousness, as a man followeth a trade, shall find Honour and Life, true Honour, and eternal Life. And here come there two sorts of men to be admonished. First, the rich, that they content not themselves with their worldly wealth, but that they seek withal to get the true spiritual riches, that a Animus hominis dives, non area appellari solet. quamvis illa sit plena, dum te inanem videbo divitem non putabo. Cic. parad. 6. Ex animo rem stare aequum puto, non animam exre. Auson. themselves may be rich, and not their purse or their chest only; that they may not be b Luk. 12.21. Estote Deo divites, non eum facturi divitem, sed de eo futuri divites. August. de verb. Dom. 6. rich to the world only, but rich also to God. Else their earthly Gain will prove their loss; their worldly wealth will be but a means to hinder their happiness by keeping them out of Heaven where alone is true and entire happiness to be had. It is that which our Saviour himself saith of the worldly-rich man, that hath nothing to trust unto but his riches: (for so to his Apostles c Mark. 10.24. he expoundeth it himself:) that d Matth. 19.24. It is easier for e Mark. 10.25. Luk. 18.25. a Camel; or, as some read the word, f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suid. Vise Theophylactum, & Euthymium. a cable rope, to pass through the eye of a needle, than for such a rich man to enter into the kingdom of Heaven. As if our Saviour should have said; It is as eosie a matter, nay an easier, to thread a small Spanish needle with a thick cable, or a great cart-rope, than to get such a rich man in at Heaven gate: g Inepta enim sunt, quae ex Lyrano Author ●nalogi inter Divitem & Pauperem, de po ta ga●rit Hierosolymitana, cui Acus nomen, per quam Cameli, nisi sarc●nis prius ●epositis introire neuti ●uam possent. That great bunched beast, a Camel, may as soon, yea sooner be driven through a needles narrow eye, than such a rich man be drawn unto God, and be brought into the state of grace. For so the most and the best read it; and it is an ordinary byword both with Syrians and Greeks', when they speak of a thing that they think altogether impossible, to say, h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Casaubon. in notis ad N. Test. An Elephant, or a Camel may as soon creep through a needle's eye, as this or that come to pass. But not so soon, saith our Saviour, but i Difficil●m dixerat, impossibilem jam dixit. Hieronim Mat. 3. imò impossibili magis impossibilem. Euthym. in Matth. c. 41. sooner may that be done, which k Matth. 19.26. Mark. 10.27. with man is altogether impossible, than such worldly rich men attain to true happiness. l 2 Cor 8 9 Divitiae illius au●d nobis facturae, cujus pa●●ertas nos divites fecit? Aug de verb. Apost. 15. Christ (saith the Apostle) became poor, to make us Rich. m Quomodo pauper factus est? quom de divites facit? Aug. de temp. 212. How became he poor? saith one of the Ancients; or how maketh he us rich? The same Apostle (saith he) showeth us, and expoundeth himself, where he saith; n 2 Cor. 5.21. He that knew no sin, for our sake became sin, by taking upon him the guilt of our sin, that we might become the o Puto quod Christi paupertas non pecuniam nobis attulit, sed justitiam & immortalitatem. Aug. ibid. Righteousness of God in him. And indeed, to speak properly and precisely, as the truth is, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. serm. 78. de poenit. 2. not as the world, but as God reckoneth, p Major & miserabilior egestas nulla est, quàm egere sapientia, & qui sapientia non eget, nulla re omninò egere potest. stultitia ergò egestas est. August. de beata vita disput. 3. Paupertas in animo est, non in sacculo. Idem in Psal. 131. Paupertas in inopia mentis est, non in quantitate possessionis. Greg in Ezech. l. 2. hom. 18. the only poverty is sinfulness, and q In animo div tiae sunt, non in patrimonio. Sen. ep. 108. Parvaene divitiae ipsae innocentia? si arcam plenam auro habueris, dives eris: si cor habueris plenum innocentia, pauper eris? Aug. in Psal. 83. righteousness the right riches. And the rich man therefore that hath not a religious heart, is but like r Apoc. 3.17. proud Laodicea, s Quid tibi prosunt exteriores d●vitiae, si te interior premit egestas? Aug. in Psal 52. Tanto enim verius, quanto interius indigentes sumus. Greg. M. mor l. 21. c. 14. a poor beggarly wretch in God's sight, and in the sight of those that see so as he seethe, howsoever he may seem rich and glorious in worldly men's eyes. Yea to him that hath it too, that is both rich and religious, may we well say, as our Saviour did to his Disciples, when they vaunted at their return from preaching the Gospel, that even the Devils were subdued unto them; t Luk. 10 20. Rejoice ye not herein, that the Devils are subdued under you: so were they under judas too; but herein rejoice, that you have your names entered in Heaven. So * V se supra quo de Theodosio Aug. de civet. Dei l. 5. c 22. rejoice not herein that thou art rich to the world, or that thou art great in the world, and hast others under thee, and at thy command; that thou art clad gorgeously, and farest deliciously; (for u Luk. 16.19. so did that reprobate rich man in the Gospel:) but herein rejoice that thou art rich unto God, and x 1 Pet. 3 4. Verè dives, au● in Dei conspectu potest dives videri. Ambr. epist. 10. sed solum illum divitem Deus novit, qui sit dives aeternitati. Ibid. in his sight, that thou fearest and servest God, and y 2 Corin 1.12. labourest to keep a good conscience, that thou art a z 1 Pet. 4.10. careful dispenser and faithful disposer of that treasure that God hath entrusted thee withal. Then thou art * Paulo sapiens omnis liber, 1 Cor. 7.22. Petro etia● dives est. 1 Pet. 3.4. Ambros. epist. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato Phaedone. Solus sapiens dives est. Cic. parad 6. & apud Apul de philos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Philo de Not. Q●i pretiosissima quae sunt possidet, is dives est. atqui pretiosissima res virtus est: hanc ergò cùm sapiens solus possideat; sapiens solus dives est. Empir. adv. Mathem. truly rich, when thou art sincerely religious, when thou art truly righteous. Secondly, the poor, they are likewise to be admonished, to labour for Godliness: that though they be not a Luk. 12.21. rich to the world, they may be rich yet to God; and their worldly poverty shall be no hindrance to their spiritual preferment. For b jam. 2.5. God (saith the Apostle) hath chosen the poor of this world to be rich in grace, and heirs of his kingdom. And here is great comfort for the poor man, that liveth a godly life, and maketh Conscience of his courses, hath a care to please God and to do his will in all things, and to approve himself and his ways to him, walking faithfully and painfully in the works of his calling, be it never so mean; that though he be never so poor and bare, though he live but from hand to mouth, as we say; yea though he have not one good rag to hang on his back, or one good morsel of meat in a twelvemonth to put in his mouth, though he have not the least patch of land in the world to sustain him, or the least hole that may be to hide his head in; c Divites dicimus sapientes, justos, bonos; quibus pecunia vel parva vel nulla: magis enim sunt virtutibus divites: pauperes verò avaros dicimus, semper inhiantes, semper egentes. August. de civ. l. 7. c. 12. Pauper est pius? etiam sic dives est: intus dives, foris pauper: pauper in cella, dives in conscientia. arcam respicis auro inanem; conscientia respice Deo plenam: non habet extrinsecus facultatem; sed habet intrinsecus charitatem. Aug. in Psal. 36. & de temp. 212. Inops auri, Deo dives est. quid hac virtute pauperius? quid hac paupertate ditius? Matth. 5.3. Idem de verb. Ap. 26. Nemo apud Deum pauper est, nisi qui justitia indiget: nemo dives, nisi qui virtutibus plenus est. Lactant. instit. l. 5. c. 14. yet is he a rich man for all that, richer than Crassus or Croesus, or the wealthiest worldly man again in the world. For they have but d Luk. 16.11. the false riches, he the true treasure; they have but the counterfeit e Vitreum margaritum, non verum. Hieron. post Tertull. glassy pearl; he hath that precious orient pearl, which f Matth. 13.46. the wise Merchant, when he hath found, is content to sell all that ever he hath to purchase it, to forgo all that ever he is worth for the compassing of it; and yet is he no loser by the bargain neither. For as he is a Merchant, so is he also a wise Merchant; and therefore knoweth well what he doth in so doing: he knoweth that in buying it, he buyeth himself and his own safety, his own eternal salvation, together with it. Again, this serveth to overthrow the opinion of such persons as think that there is little or no Gain to be gotten under God, little or no good at all to be gathered in God's service. So the worldly men in jobs day; g job 21.15. Who is the All-sufficient, say they, that we should serve him? or what profit should we have by praying unto him? And the wicked in Malachies time; h Malac. 3.14. It is but in vain to serve God: there is nothing to be gotten by keeping his Commandments, and walking humbly before him. Yea but, may some say, sure there be none such now adays, especially among us that make profession of Christianity; and therefore this use of the point might well be spared. If it be so with us, i Quiescat lingua, loquatur vita. August. in 1. joan. Efficacius est testimonium vitae quàm linguae. Author de dupl. martyr. let our actions answer for us; let our practice prove it: And so we will turn the use from reprehension to examination, from confutation to conviction. Let every one by these Notes than examine himself, whether he be of this opinion or no. First, did men deem Godliness to be a matter of Gain, they would never think they had enough of it. For k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eusebius apud Stob. tom. 2. cap. 10.— quantumlibet improbae Crescant divitie, tamen Curta nescio quid semper abest rei. Hor. Carm. 3.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apictet. enchir. cap. 61. Eccles. 6.7. Nemo est cuifelicitas sua, etiamsi cursu veniat, satisfaciat. Senec. Epist. 115. non potest expleri cupiditatibus, etiamsi expleatur divitiis. Ambr. de bono mort. cap. 1. Avarus animus nullo satiatur lucro. Senec. epist. 49. Riches are stintless; there is no end of them. We never think that we have wealth enough, we are still labouring for more. l Fortuna multis nimis dat, nulli satis. Martial. l. 12. epigr. 10. Many men have too much, and yet no man enough. There is no stint of wealth; but as m Non aliud animal ex minore origine in majorem crescit magnitudinem. Quidam hoc unum quamdiu vivat crescere arbitrantur. de Crocodilo, Plin. hist. nat. l. 8. c. 25. some writ, though n Vise jul. Scalig. de subtle. exerc. 196. §. 7. fabulously, of the Crocodile, that he groweth so long as ever he liveth: so it is too too true of this mystical Crocodile, the desire of gain and wealth, and of advancing or enlarging men's worldly estates, hath no acme, no pitch, but groweth still more and more with men as long as they live, o Avaritia morbus senum proprius, luxuria juvenum: libidinis siquidem ignis paulatim extinguitur, & cum senectute consenescit: at avaritia augescit continuò, & cum senectute ipsa juvenescit. Rolloc. in 1 Tim. 6.10. Quid avaritia, quae radix est omnium malorum, nun in frigidis senibus tanto ad acquirendum ferventius inardescit, quanto citius relictura est quod acquirit? Aug. de temp. 246. rifer oft with them than ever, when they are even going out of the world, and have one foot, as we use to say, already in the grave. But with Godliness men are soon satisfied; they have soon enough of it. If they have attained to but a little superficial sprinkling of common Grace, or civil honesty, that cometh as far short of sound sanctification and sincerity, as the shadow doth of the substance; they begin presently to suppose, with self-conceited p Apoc. 3.17. Laodicea, that they are rich enough and need nothing; that q Quomodò proficis, si tibi jam sufficis? Bern. de consider. l. 2. Omniae illi desunt, qui sibi nihil deesse putat. Ib. they have no need to labour for any further matter, they are even as well as well may be, as need be, at least. No man is afraid of being too wealthy: but * Nosti illud, Nemo pius est, qui pietatem cavet: Cave quidquam putes esse verius. Cic. de fin. lib. 2. Qui timet esse bonus, non timet esse malus. Misocosm. de contempt. mund. many are afraid of being too godly; r Eccles. 7.18. Modum esse religionis: nimium esse superstitiosum non oportere. Cic. pro domo sua. Religentem esse & portet, religiosum nefas. Gell. lib. 4. c. 9 Ne this nimium justus; Be not too just, sticketh shrewdly on many a man's stomach: though spoken s Notata est non justitia sapientis, sed superbia praesumentis. Aug. in joan. 95. not of true godliness or righteousness indeed; but of nourishing in us an overweening conceit of ourselves; or of t Si quem rigidum & trucem ad omnia fratrum peccata conspexeris, etc. hunc scito plus justum esse quam justum est. Hieron. in Eccles. justitia enim, nisi misericordia temperetur, in crudelitatem degenerate. Lavat. in Eccles. Huc illud Plinii hist. nat. l. 18. c. 6. Nihil minus expedire, quam agrum optimè colere. Et, Agrum benè colere necessarium, optimè damnosum. being overrigorous in censuring of others; like u Luk. 18.11. the Pharisee in the Gospel, who, saith an ancient Writer very pithily and wittily, x Dum in se singulariter exultat, aliis arroganter insultat; & se solum decipit, quem solum exipit, dum alios damnat. Bern. de grad. humil. exulting arrogantly in himself, insulteth insolently over others, and deceiveth himself alone, whom alone he excepteth, while he contemneth and condemneth all besides himself. Secondly, Men would strive one to go beyond another in Godliness, if they counted Godliness a matter of Gain. For as the Heathen writer well observeth, y— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Hesiod. V●cinus dives cupiditatem irritat. Sen. epist. 7. there is a kind of emulation commonly among worldly neighbours, whereby they emulate such as go beyond them in wealth: one neighbour striveth to out-build another, one to get and purchase more than another. The covetous man casteth his eye on his rich neighbours, z— bunc atque hunc superare laborat: quum carceribus missos rapit ungula currus Instat equis auriga suos vincentibus illum praeteritum temnens extremos inter euntem. Horat. serm. lib. 1. sat. 1. as a man in a race doth on those that have won ground of him, he striveth to get even with this man, whom he is yet behind, to outstrip that man, whom he hath got even withal. And the envious man (as those two vices are seldom asunder) looking through the spectacles of envy on his neighbour's goods, a Fertilior seges est alienis semper in arvis: vicinumque pecus grandius uber habet. Ovid. artis l. 1. Aliena nobis, nostra plus aliis placent. P. Syrus.— majorque videtur, Et melior vicina seges. juven. sat. 14. thinketh every thing that his neighbour hath better than his own, and it may be better than indeed it is, his grounds fertiler, his beasts fairer, his revenues larger, his gains greater &c. and is ready enough oft to say with himself, Why should not my beasts look as fair as his? why should not my grounds yield as much as his? why should not I thrive as well as he, having as good means to thrive by as he hath? And even * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato de repub. l. 1. so would it be with us, held we godliness to be gainful. We would have a kind of godly emulation and ambition among us, as the Apostle speaketh, in matter of Godliness; we would even b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 12.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14 1. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 9.2. emulate and c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 15.20. 2 Cor. 5.9. 1 Thess. 4.11. ambitiously, as it were, strive and contend to outgo one another in goodness and grace. And this were d— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. a good and godly emulation, a goodly and a commendable strife and contention Indeed. We would be eyeing of those that are got beyond us in grace, and endeavour to get even with them, yea, if it be possible, to outstrip them, and to cast them behind us, e Qui stadium currit, eniti & contendere debet, quàm maximè possit, ut vincat: supplantare eum quîcum certet, aut manu depellere nullo modo debet. Chrysippus apud Cicer. office l. 3. not by hindering their progress, but by mending our own pace, and f Faciamus quod in itinere fieri solet: qui tardius exierunt, velocitate pensant moram. Senec. not quaest lib. 3. praefat. Quod facere solent, qui serius exeunt, & volunt tempus celeritate reparare, calcar addamus. Idem ep. 68 by straining ourselves to run the faster, the later it what ere we entered into this race. We would be as ready as they are to say to ourselves; And why should not I be as forward in the fear of God, as zealous, as religious, as I see such and such are, since I have as good means of being godly as they have, as many inducements as either they or any other can have? But so stand the most affected, that they will not by their good will suffer any man to outgo them in wealth, in the way of the world: but they will let any man willingly outgo them in grace, and in the good ways of God: there only we strain courtesy, and give every one the way of us. And as our Saviour telleth the Scribes and Pharisees, that g Mattb 21.31. the very Publicans and Harlots might go into the kingdom of Heaven before them: So not a few among us will suffer the very Pagans and Papists, little better than Pagans, if not worse many of them than they, the very Heathen and Heretics to go into Heaven before them, ere they will strive to outgo them in goodness and godliness. Thirdly, men would be more affected with it, if they supposed any matter of Gain to be in it. h Populus me sibilat; at mihi plaudo Ipse domi, simulac nummos contemplor in arca. Horat. serm. l. 1. sat. 1. The covetous miser, saith the Heathen man, while the people either curse or hisse at him abroad, yet he pleaseth and cheereth himself the whilst with the sight or the consideration of his substance at home. It doth a man good at the very heart, even to think upon his riches, and but i Eccles. 5.10. to look upon his treasure. It will make our hearts to spring and leap within us for joy, to have sudden news brought us of some rich legacy, or large patrimony by some means befallen us. But of this spiritual wealth and gain most men are merely stupid and senseless: No more moved commonly or affected, when either (if any time at least they so do,) they think on it, or when they hear it spoken of in the Pulpit, than (as a Philosopher said sometime of an ignorant Dolt sitting in the Theatre, where the seats were of marble, that k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristippus apud Laertium l. 2. One stone sat upon another:) than, I say, either the benches that they sit upon, or the pillars that they lean against: Not once stirred at all to hear of the heavenly inheritance, or of holiness, the means that must bring them to heaven, yea that worketh in men's hearts a kind of l Philip. 3.20. heaven upon earth, and giveth Christian men seizing of heaven even while they live here. An evident argument that either they believe not the Gain of it, or they believe not themselves to have any share in it. Fourthly, men would be oft taking account of their Gains in this kind, of their thriving in Godliness, if they held Godliness to be so gainful. m Avarus totus in rationibus. Worldly men are very frequent and diligent herein, very careful to keep their books of receipt and expense, poring ever and anon on them, running oft over their reckonings, and casting up their accounts, to see how they thrive or pair in the world, how they go forward or backward in wealth. But where we shall find a man that hath the like care of keeping and casting up his spiritual accounts, of n Psal. 4.4. & 119.59. Zeph. 2.1. 1 Cor. 11.28. 2 Cor. 13.5. examining himself for his spiritual estate, how he thriveth or pareth with the graces of God's Spirit, how he goeth forward or backward in goodness or godliness? And yet would our care be alike for either, did we equally apprehend the gain of either. But let us look unto it. For whether we call ourselves to account here or no, God will questionless one day call us to an account. And then not only o Luk. 15.13. the prodigal son, and the p Luk. 16.1. unfaithful steward, that hath the one unthriftily lavished out his patrimony, and the other riotously wasted his master's wealth; but q Matth. 25.30. the idle and unprofitable servant too, that hath not gained with his Talon, that hath not thriven with the Grace of God bestowed on him, shall be bound hand and foot, and cast out into utter darkness, where shall be weeping and wailing, and gnashing of teeth. Fifthly, men would make more account of godliness, if they counted it as gain. Did they indeed account godliness more gainful than gain, they would not put godliness away for gain, they would not prefer gain before godliness. Yea did they deem godliness the gainfullest thing in the world, they would not forgo godliness for a world of wealth, or for aught else that were in the world. But it is with it, as it is with Time. It is a common saying in every man's mouth, that r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophrastus' apud Laertium & Anticho apud Plutarch. Antonio. There is nothing in the world more precious than Time, and yet s Quem mihi dabis qui pretium aliquod tempori ponat. Senec. epist. 1. Non exiguum temporis habemus, sed multum perdimus: non inopes ejus, sed prodigi sumus: astricti sunt homines in continendo patrimonio: simul ad temporis jacturam ventum est, profusissimi in eo, cujus unius avaritia honesta est. Idem de brev. vit. c. 1. & 3. there is nothing generally more trifled away than it. So of Godliness the most will (in word at least) acknowledge, that there is nothing in the world more gainful than it, and yet the most of them that so say, stick not to make it away for mere trifles. t Ad mercedem pii sumus; ad mercedem impii. honesta quamdiu aliqua illis spes inest, sequimur: in contrarium transituri, si plus scelera promittant. Senec. ep. 113. Et genus & virtus, nisi cum re, vilior alga est. Horat. serm. lib. 2 sat. 5. Godly they are content to be for advantage, so long as godliness bringeth in any worldly gain with it, or so long as there is no hope of any the like gain by ungodliness. But let godliness cease to bring in such gain, they grow soon weary of it: or let but the least hope of such gain by ungodliness show itself, and they are ready presently to exchange godliness for it. u Matth. 16.26. What should it avail a man, saith our Saviour, to win the whole world, and lose his own soul? It were no gain for a man to get the whole world by ungodliness; since he must withal lose himself, his life, his soul for his labour. But we are ready and willing, the most of us, to part with godliness, and forgo good conscience, for fare less matters than that cometh to, for a penny or an halfpenny toy now and then; to exchange it for some small piece or patch of the world, for some sorry snip or shred of the pelf of it, or for aught else that we have some fond fancy unto, the covetous Worldling for a little Temporary treasure, and the lascivious wanton for a little transitory pleasure: like x Heb. 12 13. ex Gen. 25.33. profane Esau, that sold his birthright for a mess of broth, and y Prov. 28.21. Frusto panis conduci potest, vel uti taceat, vel uti loquatur. Cato in Caelium apud Gellium l. 1. c. 15. salomon's unjust Judge, that would do injustice for a morsel of bread, and z Ezech. 13.9. the false Prophets in ezechiel's time, that would pollute God's name for a handful of barley. That which evidently showeth at how low a rate most men value godliness. For as a a Abstem. in fabulis. scoffing companion sometime told the Bishop that would give him his blessing when he would not give him an halfpenny, that If his blessing had been worth an halfpenny, he should not have had it. So if worldly men thought godliness, and the fear and favour of God worth but an halfpenny, they would not venture to put either away for an halfpenny matter: they would not so readily exchange either for trifles, did they not make but a trifling matter of either. Neither may the greater sort of such men avoid this imputation, and wash their hands with b Matth. 27.24. Pilate from the soil of this sin, because they are wont to make godliness away for greater matters. To omit c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato apud Plut. de util exinimic. Thesauris omnibus pretiosior est virtus. Apul. de philosoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. apud Stob. tom. 2. c. 1. Vilius argentum est auro, virtutibus aurum. Horat. epist. Virtus praemium est optimum: virtus omnibus rebus anteit. Plaut. Amphitr. 2.2. that even the greatest of them will bear no weight at all, if they be laid in the balance against godliness, when the whole world itself is too light to weigh against it. Thou thyself, who ever thou art, wilt cry out shame on some poor silly wretch, that shall forswear himself, and so damn his soul, as thou thyself sayest, for a penny, when thou dost thyself, it may be, in effect as much for somewhat more. But do thou consider, as d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristippus apud Laert. l. 2. Aristippus sometime told Plato, that a penny may be as much to him as a pound is to thee, and a pound no more with thee than a penny with him: and therefore dost thou value Godliness at as low a rate in stretching and straining of thy conscience for the one, as he in tentering it for the other. Lastly, men would be content to take more pains for the compass and increasing of it in themselves, if they held godliness to be gainful. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de seen folitic. Men can well endure to sit telling and taking money, and it were all day long, from morning to dark night: but to hear the word, but an hour, whereby the spiritual gain is gotten, the most can hardly endure: they sit all that while on thorns, and think every minute an hour, and are never well till all be done. They say, or think at least with themselves, as the profane Jews sometime said, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malac. 1.12. What a toil, or a tediousness is here? what needeth so much preaching? what needeth so long praying? they think they might be as well, if not much better, without either: Yea many cannot endure so long as till the hour be at an end. To whom God may well say, as our Saviour to his drowsy Disciples, f Matth. 26.40. What, could ye not watch an hour with me? So, Can ye not endure to wait an hour on me, that watch so many over you? On g Si ab illa bora, qua verbum Dei praedicare ceperim, geminas, vel ●nnulos, vel manilia ●rogarem, an non filii mei stare & accipere vellent? etc. Aug. homil. 26. worldly Mammon they could be well content to wait all day long, with forbearance not of disport only, but of ordinary diet too, that would think much but half an hour in the day to wait upon him. Again, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antipho apud Stob. c. 10. Cogitavarities miseros & caeca cupido Noctes atque dies niti praestante labour. Lucret. de nat. rerum lib. 3. for worldly wealth men can toil and moil all the week long; and yet are they not weary; they think not the whole week long enough neither: But for the heavenly gain, for the spiritual thrift, we have but one day of seven, and we think that too much too: we think the day all too long, the labour all lost, and the whole time cast away, that we employ and spend to this purpose. We say as the same Jews at another time said, h Amos 8, 5. When will the new Moon be past; and the Sabbath once over? that we may return again unto our worldly affairs. Yea many among us have not the patience to tarry so long, but spend a great part of the Sabbath, that is God's Market or Mart-day, for the getting of this spiritual gain, either about their worldly affairs, or their bodily delights. The Sabbath day, I say, is God's Market-day. And those that seek to take away the Sabbaths, attempt to put down God's Markets, and so do the Devil good service, whatsoever their intent be. As frequenting of Markets maketh a rich man; so keeping of Sabbaths maketh a rich Christian. And as we count him a bad husband, that followeth game on the Market day: so may we as well count him a spiritual unthrift, that spendeth the Sabbath in that sort. But may some say, when we have been at Church, and heard the Sermon and Service, is not God's Market-day then done? I answer: If the Sabbath be i Levit. 23.32. Matth 28 1. a day, then is it not so soon done. * Debet totus dies festivus à Christiano expendi in operibus sanctis. Rob. Gros●hed. Lincoln. Episc. in Decalog. precept. 3. God's Market lasteth all day long. Yea, grant the principal, because the public, of it be passed: yet as Marketfolks returning from Market will be talking of their Markets, as they go by the way, and be casting up of their pennyworths, when they come home, reckon what they have taken, and what they have laid out, and how much they have gotten: So should we, after we have heard the Word publicly, confer privately of it with others; at least meditate on it by ourselves, and be sure to take an account of ourselves, how we have profited that day by the Word that hath been spoken unto us, and by other religious exercises that have been used of us. And as the Market-man counteth that but an evil Market-day, that he hath not gained somewhat on more or less: So may we well account it an evil Sabbath to us, whereon we have not profited somewhat, whereon we have not either increased our knowledge, or been bettered in affection; whereon we have not been further either informed in judgement, or reform in practice, whereon we have added no whit at all to our talon. To wind up all in a word. If we hold Godliness to be, as the Apostle here saith it is, a matter of Gain, and of great Gain, that which maketh Gain to be Gain, and without which Gain itself is no Gain indeed; that k Omnia adsunt bona, quem penes est virtus. (pietas.) Plaut. Amphitr. 2.2. it bringeth all good with it to him that hath it; and that it never leaveth him, but abideth with him, and sticketh by him for ever: Oh let us labour then to get of it, and to grow more and more in it; let us endeavour to outgo one another in godliness; let us call ourselves to a reckoning how we thrive or pair in it; let us l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solon apud Plut. de signis profect. & de utilit. ex inimic & de tranquil. not put it away for such trifles and toys as the world or the m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 7. eclog. 30. & tom. 6. serm. 73. & in Matth. hom 3. Devil shall tender unto us to bereave us of so precious a pearl; especially let us have a care of frequenting n Esa. 55.1. Gods Markets, of observing Gods Sabbaths, the principal means of increasing this spiritual wealth in us. So shall it come to pass that we shall have God to be our portion; we shall be heirs of his Kingdom, and coheirs with his Christ; we shall have all the good things both of this life, and the next assured unto us here, and the full fruition of them for ever hereafter. The end of the first Part. THE SECOND PART. The Sufficiency of it in itself. HItherto of the main point, to wit, that Godliness is great Gain. Now because this proposition will not either easily enter into men's minds, or sink suddenly into their hearts: The Holy Ghost by the Apostle is content to bring a double proof of it. The one drawn from the time present; because it is able alone to give a man contentment here, that which all the world else is not able to do, expressed in this verse: The other taken from the time to come; because it will continue with and abide by a man for ever hereafter, that which no worldly wealth, or aught else in the world can do, implied in the a Vers. 7. next verse. Godliness with contentment, or b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with Self-sufficiency: For so it is word for word in the Original; and the word so properly importeth. As if he had said: Godliness and contentment are two inseparable companions, that continually harbour and keep house together, that go ever hand in hand the one with other: so that a man cannot have the one without the other, he cannot want the one if he have the other. There is no true Godliness, where there is not contentment of mind; no true contentment of mind, where Godliness is not. So that the Apostle seemeth to reason on this wise: That which of itself is sufficient to content the mind of man, that is true gain, and great gain indeed: For it is no small matter that will suffice to stay and settle man's mind. But Godliness is of itself sufficient to content the mind of man, and doth ever bring true contentment with it to him that hath it. Godliness therefore it true gain and great gain indeed. Hence then may we deduce these three conclusions to be considered of in order: 1 That contentment of mind is a most precious treasure. 2 That godliness alone can produce and procure this contentment. 3 That true contentment is an undoubted argument of Godliness. For the first: c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicur. apud Laert. contentment of mind is an unvaluable, an inestimable treasure. For it is that indeed that maketh riches to be riches. d Quis dives? qui nil cupiat. quis pauper? avarus. Bias apud Auson. in 7. Sap. Divitiae grandes homini sunt vivere parcè Aequo animo.— Lucret. lib. 5. Non esse cupidum pecunia est: non esse emacem vectigal est: contentum verò suis rebus esse maxime sunt certissimaeque devitiae. Cic. parad. 6. Who is rich, saith one well, but he that liveth content with his estate? who is poor, but he that never hath enough? e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Democrit. apud. Stob. c. 95. That is true wealth indeed, that freeth a man from want. But f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in 1 Cor. hom. 13. Ex animo rem stare aequum puto, non animum ex re. Ausun. Non qui parum habet, sed qui plus cupit, pauper est. Senec. ep. 2. Instructa inopia est in divitiis cupiditas. P. Syr. what wealth call we that, when a man is always in want? Or g Semper avarus eget. Hor. epist. 2. l. 1. Semper inops, quicunque cupit. Claud in Ruff. l 1. Egentis hoc non abundantis signum est. Cic parad. 6. how is not that man always in want, that is not content with what he hath? And on the other side, h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Eph. hom. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dives à divus, qui ut Deus, nihil indigere videtur. Varro de ling. Lat. l. 4. Ita tis pauperem ●udicas, cui nihil detst? Sen ep. 119. Locuples est, qui paupertati suae astus est, & parvose divitem fecit. Ibid. 108. Cui cum paupertate benè convenit, dives est. Ibid. 2. & Greg. in Ezech. l. 2. hom. 18. how is he poor, that suffereth no want? Or i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Divitiae sunt maximae divitiis non indigerc. Chrys. in Psal. 111. Quae sunt maximae divitiae? divitias non desiderare. Mart. Dum de morib. Ibi vera copia, ubi nulla est indigentia. Aug. de temp 212. Is maximè divitiis fruitur, qui minimè divitiis indiget. Senec. op. 14. Locupletem illum faciebat non melta possidere, sed modica desiderare. de Fabricio Val. Max. l. 4. c. 3. Omnia nimirum habet, qui nihil concupiscit. Ibid. what wanteth he, that resteth content with what he hath? k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 6.10. Sapientem nulla re indigere. Chrysippus apud Sen. ep. 9 Quid deesse potest extra desiderium omnium posito? quid extrinsecus opus est ei qui omnia sua in se collegit? Sen. de vit. beat. c. 16. Is minimo eget mortalis, qui minimum cupit. Quod vult habet, qui velle quod satis est, potest. Idem ep. 108. Sanctus ergo quisque terrents non indiget, etiamsi haec non habet. pauper est autem qui eget eo quod non habet. nam & qui non habens habere non appetit, dives est. Greg in Ezech. hom. 18. Hinc illud Socratis; Quam multis ego non indigeo? Laert & Cic. Tusc. 5. Many things may he be without, and yet l Carere enim est egere eo quod habere vetis. Cic. Tuscul. l. 1. Et Indigentia libido inexplebilis. Ibid. 4. wanteth he nothing; no more than m Non tu dives, & Angelus pauper, quta non habet jumenta & rbedas & famulos. quare? quia non indiget. tunc verè dives eris, quando nullius in digens eris. August. de temp. 74. the blessed Spirits and Angels in Heaven want food or such fare as we can in no wise live without here upon earth. He is no more poor or unhappy, because he hath them not, than n Socrates dicere solitus cum Diis esse si millimum, qui quam paucissimis egeret, cum Dii nullius egeant rei Animus est qui divitem facit. pecunia nihil ad animum pertinet; non magis quam ad Deos immortales terrena pondera ista omnia quae suspiciunt mortales. Senec. ad Helu. cap. 11. Quae parata nobis sunt, non habet in usu Deus. Idem epist. 74. Si quis de foelicitate Diogenis dubitat, quod non aurum, non opes habeat, potest idem dubitare de Deorum immortalium statu, an parum beatè degant, quod illis non praedia, non horti, non rura pretiosa, non grande in soro foenus. Idem de vit. beat. cap. 8. God is, or the Angels are, because they have not heaps of gold and silver, and other such earthly trash hoarded up by them in heaven. Again, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. rhetor. lib. 1. cap. 5. Quo mihi divitiae, quarum si dempseris usum, Quamvis dives opum, semper egenus ero. Maxim. eleg. 1. Legatur hac de re ●eletis differtatio apud Stob cap. 95. Riches, as the Heathen man truly observeth, consist not so much in the possession of them, as in the fruition of them. But it is contentment alone that giveth a man a comfortable use and fruition of what he hath, that procureth him profit and pleasure of what he possesseth. For p Vltra se cupiditas porrigit, & foelicitatem suam non attendit. Sense. de benef. lib 2. cap. 27. Novis semper cupiditatibus occupati, non quid habeamus, sed quid petamus inspicimus: non ad id quod est, sed ad id quod appetitur, intenti. Ib. lib. 3. cap. 3. Quidest quod faciat obl●vionem acceptorum? cupiditas accipiendorum. Idem epist. 81. Quid aveamus, quam quid habeamus, mens frequentius cogitat. where a man resteth not content with what he hath, there is the mide so carried after that he further desireth and hath not, that he no more regardeth or joyeth in what he hath, q Avaro tam deest quod habet, quam quod non habet. P. Syr. Descent inopiae multa, avaritiae omnia. Idem Sense. epist. 108. than if it were not at all. And where a man is discontent with his present estate, there is all that he hath, be it never so much, rather a burden than any way a benefit ●●●o him; like meat that agreeing not with the stomach, lieth in it undigested, and not only proveth unpleasant and unprofitable, affording neither good relish nor sound nourishment, but noisome also and burdensome to the whole body. So that where contentment is not, a man regardeth nothing: and where discontent is, it infecteth and tainteth all things, and so maketh them, as if some malignant blast had blown on them, unsavoury and distasteful to him that so hath them, rather sick of them, than endowed with them. And certainly as a r Non domus & fundus, non aeri● acervus & auri Aegreto domini deduxit corpore febres, Non animo curas. Hor. ep. 2. l. 1. man diseased in body can have little joy of his wealth, be it never so much; since as the Heathen man saith, s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil. A golden crown can not cure the headache, nor a Velvet slipper give ease of the gout, nor a Purple robe fray away a burning fever. And t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socr. apud Stob. c. 92. Non magnis opibus jucundè corpora curant: Nec calidae citius decedunt corpore febres, Textilibus si in picturis ostroque rubenti jactaris, quam si plebeia in veste cubandum est. Lucret. l. 2. Quemadmodum, nihil differt, utrum aegrum in ligneo lecto, an in aureo colloces; quocunque illum transtuleris, morbum suum secum transfert: sic nihil refert, utrum animus aeger in divitiis an in paupertate ponatur; malum suum illum sequitur. Sen. ep. 17. A sick man is alike sick, wheresoever ye lay him, on a bed of gold, or on a pad of straw, with a silken quilt or with a sorry rug on him. So no more can riches, gold and silver, land or living, had a man much more than ever any man had, minister unto him much joy, yea or any true and sound joy at all, where the mind is distract and discontent: without contentment there is no joy of aught; there is no profit, there is no pleasure in aught. u Eccles. 2.10. All without it is but vanity and vexation of Spirit. Will we see this by an example or two further confirmed to us? Haman, was he not a most happy man, as the world accounteth happiness, x Nemo foelix est, qui judicio suo miser est. Salvian. de provide l 1. Non est beatus, esse se qui non putat. ●. Syr. Miser est qui se non beatissimum judicat. Sen ep. 10. if he could have thought so himself? y Ester 3.1, 2. the next man in the kingdom to the King himself, the greatest one of them that then was; he took place by the King's appointment of all the Princes his Peers, and all the King's Court, by the King's express command, bowed and did obeisance to him: z Ester 5.13. he vaunteth himself of his glory, the multitude of his children, the abundance of his treasure, his especial favour and inwardness both with the King and the Queen: enough a man would think to content any man a Egens aequè est is qui non satis habet, & is cui nihil satis potest esse. Cornif. ad Herenn. l. 4. that had not an unmeasurable mind. And yet saith he, that is the conclusion of his discourse, b Ester. 5.13. O dives, nescis quam pauper sis. quam inops tibi ipsi videris, qui te divitem d●cis? Ambr. de Nabuth. cap. 2. all this doth me no good: It was all as good as nothing to him; he was never the better for all this, so long as he wanted a cap and a courtesy of Mordecai; because Mordecai bowed not the knee unto him, nor adored him, as other the King's Courtiers did. It was with him, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil. as with little children, (saith an Heathen man well of such) playing in the streets, who, if some man as he passeth by take one of their toys from them, are ready to cast all the rest away from them, though they have many more left, and sit crying and whining for that one that is gone. Pass we from a King's favourite to a King himself. King Ahab had land and living enough and enough, (much more than d 1 King. 16.16. his Father Omri was ever borne to,) had he not wanted this contentment of mind. But e 1 King. 21.1, 2, 3, 4. the little Vineyard of his poor neighbour was such an eyesore to his greedy affection, that the discontent that he conceived, because he could not presently compass it, f Duos finitimos historia vetus describit, Regem A. & pauperem N. quem horum pauperiorem, quem ditiorem credimus? alter regali fulcro divitiarum praeditus, exiguam pauperis vineam desideravit: alter animo despiciens regias gazas, suo erat contentus palmite. an non hîc magis dives, magis Rex, qui sibi abundabat, cupiditates suas regebat, ut alieni nihil concupisceret: ille autem egentissimus, cui auram suum vile, alienus palmes pretiosissimus erat? Ambr. epist. 10. Rex sibi egere visus est, quia vineam habebat pauper vicinus. ille regni opibus affluebat, & tamen cespitem pauperis flagitabat: pauper nihil de possessionibus concupivit divitis, alter certè censu pauper videtur, alter pauper est affectu. Idem de Nabuth. c. 2. made him poorer than poor Naboth, that desired nothing that he had; and deprived him of his whole kingdom that he had no profit of it, took no pleasure in it; but, like a man that were in extreme want and necessity, he getteth him home to his house, and shutteth himself up in his Chamber, like one that durst not be seen abroad for fear of arrests; he casteth himself on the bed and refuseth his meat, like a man that took thought for the payment of his debts: He fareth, in a word, as the former Author saith of such, g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de curiosit. like a sullen Hen, that having store of barley lying by her, getteth her aside into some corner, and forsaking her meat, scrapeth alone by herself, there to find somewhat that she may be picking up out of the dunghill. Yea come we to them that were indeed Lords of the whole world, not in title only, but in truth, having and enjoying that by God's free gift, that none since them were ever able to come any thing near, much less to attain unto. h Genes. 3.1, 2, 3. Adam and Eve our first Parents, albeit they were in the garden of Eden, (a place abounding, as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradisum voluptatis. Vulg. hortos delicatissimos. Leo jud. the word importeth, with matter of pleasure and delight) amids all earthly happiness; and had the whole world in their hands, and all the creatures at command: yet no sooner had the Devil sown this unhappy seed of discontent (the very first sin of theirs, as I take it with some other Reverend) in their hearts, but they began presently to deem themselves poor and in want, because they had not what they would; they account themselves as deprived and debarred of all things, if they may not have the fruit of that one tree that was only denied them, and k Gen. 2.17. of which God had foretold them, that whensoever * Gen. 3.3. they touched it or tasted of it, it would be their bane. As if some great rich man, or mighty Monarch, having wealth in abundance, and the world at will, even whatsoever heart could wish, yet should think himself straightened and cut short, but a miserable creature, or not so happy as he might be, because he cannot, with l Harpalum Alexandro mandante omni modo admisum, ut hederam in paradisis Babyloni adjacentibus sereret, frustra fuisse, narrant Theophr. hist. plaut. l. 4. c. 4. Plin. hist. nat. l. 16. c. 34. & Plut. in Alex. Alexander, get green Ivy to grow in his Gardens at Babylon; or because he may not, with m Cum medico monente, porcina non apponeretur, ut pote podagrae, qua Papa laborabat, inimica, Affer, inquit, mihi ferculum, all dispetto di Dio. Balaeus in jul. 3. Pope julius, feed upon Swine's flesh, or some other dish by his Physicians forbidden him in regard of some disease hanging upon him, likely to be his bane if he do; and so lie languishing and n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod oenopolae servus de her● suo, qui cum vinum venderet, Vappam ipse potabat. Plut. de tranq. longing after his own evil, when he hath good enough at hand, as if it were misery for a man to want that, though he have no need of it, that would but hurt him if he had it. Ye see, that a man may be in Paradise, (I might well say, in heaven too, as the Devil once was,) and yet not be happy, if he have not a contented mind. As on the other side, where this contentment of mind is, there is wealth even in want, much more cheerfulness in wealth: There is as a stay of the desire, so a resting and a rejoicing in that a man enjoyeth: and therefore a comfortable usage of it, be it more or less, because content in it. It is that alone that seasoneth all: it is that alone that sweeteneth all: It is that that is able, not only to season those things that are sweet and pleasant in their own nature, but even o Animus aequus optimum est atumnae condimentum. Plaut. Rudent. 2. 3. Nihil tam acerbum est, in quo non aequus animus solatium inveniat. Senec. ad Helu. cap. 10. to sweeten also those things unto a man, that are harsh and unpleasant in themselves. It is contentment therefore only that maketh a man truly wealthy, because it freeth him from want, and giveth him comfort of that he hath. And as a p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil. piece of dry bread is more savoury to a man when he is in health, than all the dainties in the world are when he is heartsick: So a little, saith Solomon, even q Prov. 17.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Stob. tom. 2. c. 95. a morsel of dry bread is better and more with quiet and content, than a whole house full of fat beasts with an unquiet heart, than a whole world of wealth with a discontented mind. Now two ways may this point be useful unto us. First, to inform us, what cause they have to be thankful unto God, be they rich or poor, whom he hath vouchsafed this grace unto, whom k Philip. 3.11, 12. he hath taught, in whatsoever estate they are, therewith to be content. For even the poorest man that liveth content with his present estate, is richer than the richest man in the world that hath not a contented mind: he is happier than Adam and Eve were sometime in Paradise, when they longed to eat of the fruit forbidden them: l Sensit Alexander testa cum vidit in illa Magnum habitalorem, quanto foelicioris, qui Nil cuperet, quàm qui totum sibi posceret (possidet) orbem. juven. sat. 14. Si cui sua non videntur amplissima, licet totius mundi dominus sit, miser est. Epicurus apud Sen. ep. 9 he is a greater man than great Alexander himself, and in fare better plight than he, even for the present. For m Vnus Pelleo juveni non sufficit orbis. Aestuat infoelix angusto limit mundi, Gyari clausus scopulis, parvaque Scripho. juven. sat. 10. Numquam parum est, quod satis est: numquam multum est, quod satis non est. ●ost Darium & Indos pauper est Alexander Macedo quaerit quod suum faciat; maria ignota scrutatur, mundi claustra perrumpit. Quod naturae satis est, homini non est. Inventus est qui concupisceret aliquid post. omnia: detecto sine terrarum per suum rediturus orbem tristi, est. Sen. epist. 119 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. dissert. lib. 3. cap. 9 he, for want hereof, when he had won the whole world, yet as if he had been pinched and straitened for room, or penned up in a corner or in a prison, as if the whole world were not able to hold him, (whereas n Mors sola fatetur Quantulae sint hominum corpuscula, mortuus idem Sarcophago contentus erit. juven. sat. 10. he could not take up so much as ten foot of ground, as o In palestra prolapsus, cum in pulvere corporis vestigium vidisset, Papae, inquit, ut minimam terrae partem natura sortiti, orbem appetimus universum? Erasm. apophth. l. 4 his father Philip saw, when he fell in the wrestling place, and viewed the print and proportion of his body there in the dust) p Cum Anaxagoram audisset mundos innumerabiles asserentem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Alexand. apud Plut. he sat weeping and wailing, like a forlorn person, that he could not find out a new world to be winning. Whereas, by benefit hereof many a poor child of God, that hath not half that that he had, yea that hath not a patch of land in the world, but liveth from hand to mouth by his daily labour, yet passeth his time as merrily, (as that Cynic sometime told his host at Athens) as if q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diogen. apud Plut. de tranquil. every day were holy day, or a festival day with him: According to that also which Solomon saith, that r Prov. 15.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Ester 1.10. & 2 Sam. 25.36. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl. Ajace. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholar Idem ferè. Prov. 17.22. A merry heart, or a contented mind, (for it is not spoken directly of a good conscience, as it is commonly taken; (though it be true also of that, and that be a mean to procure this;) as may appear both by the opposition of the other member, and by the sequel of the context) is a perpetual banquet, a continual feast. The poor man than hath as great cause to be thankful to God for his contentment of mind, as the rich man for his riches. Conceive it by this comparison. Suppose two men lie sick of the same disease, a burning fever, or some such like hot disease, as causeth drought and desireth drink, and call both instantly for cold water to quench their thirst with. The Physician coming to them, biddeth give the one that is more impatient, a good quantity of cold drink, and yet he crieth and calleth still for more. To the other he ministereth s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes dies afflicti mali. Sicut Gen. 47.9. & Matth. 6.34. himself a little conserve on the point of a knife, that slaketh his thirst and assuageth his drought. Whether of the twain in this case is more beholden unto him? So here; every one almost cryeth to God for wealth: few pray with wise t Prov. 30.8. pasce me cibo demensi mei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agur for a competent estate. Now u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. dissert. lib. 4 cap. 9 Congerantur licet ista, nunquam explebunt inexplebilem animum; non magis quàm ullus humor sufficiet ad satiandum eum, cujus desiderium non ex inopia, sed ex aestu ardentium viscerum oritur. non e●im sitis illa, sed morbus est. quicquid illic congesseris, non finis erit cupiditatis, sed gradus. Sen. ad Helu. cap. 11. to one that thus prayeth, God giveth abundance of wealth, as a deal of cold water to quench his thirst, and yet he lieth gaping still * Ex magnis, ut mo● est, majorum cupidi. Senec. de benef. lib. 3. cap. 3. for more, as insatiable, saith Solomon, x Prov. 30.16. as the grave, or the barren womb, or the dry land, or y Saevior ignibus Aetnae Fervens amor ardet habendi. Boet. consol. l. 2. metr. 5. the fire, that never have enough. To another z— multa petentibus Desunt multa. benè est cui Deus obtulit parca quod satis est manu. Hor. carm. 3. 16. he giveth a competency, some small pitance, but contentment withal, as a little Physical confection, that stinteth and stayeth his desire. Whether of the twain, think we, have more cause to be thankful unto him, and to acknowledge his goodness towards them? The latter doubtless, as he enjoyeth the greater benefit, so he hath greater cause of thankfulness to him from whom he hath it. Again this may serve to incite us to labour earnestly for this contentment, and to pray instantly unto God for it. And it is hard here to say, whether a man had more need to persuade the poor man to be content with his poverty, or the rich man with his riches. For as a Matth. 2.9. the Star that went before the wisemen, went when they went, and stayed where they stayed: So b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in 1. Cor. hom. 14. Neminem pecunia divitem fecit; imò nulli non majorem sui cupiditatem incussit: plus incipit habere posse, qui plus habet. Senec. ep. 119. Nunquam dives eris, nunquam satiabere quaestu: Semper inops, quicunque cupit. Claud. in Rufin. l. 1. Magnas inter opes inops. Hor. car. 3. 16. Qui vult esse dives, pauper est. Aug. de temp. Nunquam parum est, quod satis est, nunquam multum est, quod satis non est. Senec. ep. 119. Qui continebit se intra naturalem modum, paupertatem non sentiet: ●ui naturalem modum excedet, eum in summus opibus quoque paupertas sequetur. Idem ad Helu. c. 11. riches fly the faster from a man, the more eagerly he followeth them, but then stay, when a man's mind is stayed. Till that be, c Hagg. 1.6. all is put (as the Prophet speaketh in another case) into a broken bag, that will hold nothing, or d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Chrysost. orat. 47. into a bottomless barrel, as the proverb is, that is never a whit the fuller for all that is put in: And we are but like those that have a flux, that take in much, but retain nothing, and so thrive not with their meat, are nothing fuller or fatter for it, till this e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animi profluvium, quo laborant, isti, quomodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi Athen. l. 4. spiritual looseness of ours be by contentment stayed with us. As f Num. 9.17, 18. the children of Israel therefore passing along the wilderness, marched forward on their way when the Cloud went that conducted them, but there stood still where it stayed: So may our affections walk on, while God's hand goeth before them: but look where God stayeth his hand and ceaseth to give, there should our heart stay likewise, and we cease to desire. To persuade our hearts the rather hereunto, use we a double consideration, concerning others, and concerning ourselves. Concerning others, either those that go beyond us in riches, or those that come short of us in wealth. For the former; * Nihil habet dives de divitiis, nisi quod ab illo postulat pauper; victum & vestitum: Caetera omnia ejus super flua sunt. Aug. de verb. Dom. 5.— nil Divitiae poterunt regales addere majus. Hor. epist. 12. lib. 1. he that hath more than thou hast, can but live and eat and drink as thou dost. And therefore g 1 Tim. 6.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagor. apud Stob. cap. 99 In quantum sitis atque fames. & frigora poscunt. juven. sat. 14. Corporis exigua desideria sunt: frigus submovere vult, alimentis famem ac sitim extinguere: quicquid extra concupiscitur, vitiis, non usibus laboratur. Sen. ad Helu. c. 10. if thou hast, as the Apostle speaketh, but food and apparel; (he saith not h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cates or i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. delicates, but k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidor. Pet. l. 2. ep. 57 food, that that may feed: he saith not l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ornamenta. ornaments or habiliments, but m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, operimenta. cover or n Garments quasi Gardments. Minshew. garments, o— toga quae defendere frigus, Quamvis crassa, queat. Horat. serm. lib. 1. satyr. 3. so much as may cover thee and keep thee from cold) thou hast as much as the mightiest Monarch, as the wealthiest man in the world can have. As p Exod. 16.17, 18. the children of Israel gathered Manna, some more, some less, but every man of them, he that gathered most, had no more than his Homer: So here, though men gather wealth some more, some less, yet hath every man but his q Demensam portionem, à mensura, non à mense dictam, ut Donatus ad Terent. demean, r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. paediae l. 8. Quid opes opibus aggeritis? non vultis cogitare, quam parva vobis sint corpora? nun furor & ultimus montium error est, cum tam exiguum capias, cupere multum? licet census augeatis, fines promoveatis, nunquam tamen corpora vestra laxabitis. Sen. ad Helu. c. 10. heap he never so much up, he can for himself, for his own person have no more than one man's ordinary allowance: s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. enchir. c. 61. & Clem. Al. paedag. lib. 3. cap. 7. Millia frumenti tua triverit area centum; Non tuus hoc capiet venter plus quàm meus. Horat. serm. lib. 1. sat. 1. Quid prosunt multa cubicula? in uno jacetis. Non est vestrum, ubicunque non estis. Senec. epist. 89. Legatur idem epist. 61. Though he thresh a thousand quarters of corn, though he have thousands of fat Oxen and fed beasts in his stalls and pastures, and ten thousands of sheep in his folds and his fields, yet can his belly hold no more than another man's may: the rest of it goeth to others, and is nothing to him. t Eccles. 5.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Alexandre Xenocrates apud Laert. Et Pheraulas apud Xenophontem paediae lib. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where there is much meat, there are many mouths; there are many eaters: saith Solomon; and where there is much wealth, there are there many partakers: And what good hath the owner by it, but the name and u Cn. Lentulus Augur, divitiarum maximum exemplum, quater millies HS suum vidit: propriè dixi; nihil enim amplius quam vidit. Senec. de benef. lib. 2. cap. 27. the sight of it? Yea to speak as the truth is, x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hieroni Pindarus Pyth. ode 1. Dispensatorem publicum esse se. Alex. Severus apud Lamprid. the rich man is but a Steward to provide and y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Philippus Macedo renunciantibus jumentis pabulum defore si pro libitu suo castra metarentur. Plut. apoph. take care for those that appertain to him and have dependence upon him: z— ut si Reticulum panis venales inter onusto Forte vehas humero, nihilo plus accipias, quam Qui nil portarit. Horat. sat. 1. as a beast or a slave that beareth provender and food for himself and his fellows, having but a single share of it only himself. If he have more than thee and use it moderately, he hath no more himself than thou hast, unless it be that he taketh more a Crescentem sequitur cura pecuniam: Majorumque fames. Hor. carm. lib. 3. ode 16. Dives à paupere non distinguitur nisi solicitudine sola. Pauperes ditioribus eo plerumque laetiores, quo animus eorum in pauciora distringitur. Sen. ad Helu. c. 12. Intelligo me, non opes, sed occupationes perdidisse. Ibid. 9— misera est, magnicustodia census. juven. sat. 14. care than thou takest. If he use it immoderately, with the rich glutton in the Gospel, b Luk. 16.19. faring every day deliciously, (to omit that c Cibi condimentum fames, potionis sitis. Socrates apud Cic. de finib. l. 2. Desideriis ista condiuntur. Idem Tuscul. 5. Et Ibid. Confer cum istis (Anacharsi, cui pulpamentum fames, Laconibus Persisque quibus cursu, sudore, fame, siti condiebantur epulae) sudantes, ructantes, refertos epulis tamque opimos boves, qui nunquam sitientes bibunt, nunquam esurientes comedunt; tum intelliges, qui voluptatem maximè sequantur, eos minimè consequi; jucunditatemque victus esse in desiderio, non in satietate. Epulis immensis gloriantur, non delectantur. Senec. ad Helu. cap. 11. he findeth the less delight in it,) d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Teles de divit. & virt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates apud Stob. cap. 91. Levior jejunio mors est, cruditate dissiliunt. Senec. de provide. cap. 4. he doth himself the more harm, e Ista si quis despicit, quid illi paupertas nocet? si quis concupiscit, illi etiam paupertas prodest. Senec. ad Helu. cap. 10. and it were better for him that he had less: For that is verified of him that Solomon saith, f Eccles. 5.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Teles de divit. The poor labouring man's sleep is sweet unto him, whether he eat more or less; but the rich man's saturity will not suffer him to rest: g— vides ut pallidus om●is coena Desurgat dubia? Quin corpus onustum Hesternis vitiis, anim●m quoque praegravat unâ, Atque affligit humi divinae partic●lam aurae. Alter ubi dicto citius curata sopori Membra dedit, vegetus praescripta ad munia surgit. Horat. serm. l. 2. Hinc pallor, & genae pendulae, oculorum ulcera, tremulae manus, furiales somni, & inquies nocturna. orientem non vident, & minus diu vivunt. Plin. hist. nat. lib. 15. cap. 22. it breaketh him of his sleep, it bereaveth him of his rest, it impaireth his health, it is a means not to lengthen, but to shorten his life. Again consider with thyself, how many an one wanteth that that thou hast, and yet deserveth as well at God's hands as thou dost. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Favorinus apud Stob. c. 93. Thou lookest on thy rich neighbours to mislike thine own estate, and to murmur for that thou wantest: Look rather on thy poor brethren, h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil.— majorise pauperiorum Turbae comparet.— Hor sat. 1. Aspice quanto major pars fit pauperum. Sen. ad Helu. cap. 12. Pauper fiam? inter plures ero. Idem epist. 24. the far greater number, and compare thine estate with a many of theirs, to be thankful for what thou hast. Yea I may well say; Look sometime even on thy rich neighbour, that lieth grieved with the gout, not able to stand on his legs, or to stir him without much pain on his pallet; thou hast health, and he hath wealth; i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. Telepho. whether of the two, thinkest thou, is the greater blessing of God? Thou wouldst think thyself happy, if thou hadst his worldly wealth and ability; and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. dissert. lib. 4. c. 9 he would think himself happy, and that with much better reason too, if he had that health and ability of body that thou hast. But to return to the poorer sort, liker thyself. When thou seest a rich man, saith one, carried in his chair or on men's shoulders, have an eye withal to them that carry him, and that run through thick and thin by him: l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When thou eyest Xerxes that mighty Monarch with his endless army m Velificatus Athos, epotaque flumina Medo Prandente. juven. sat. 14. Sic Esa. 37.25. digging down hills, and drying up deeps, building bridges over the sea itself, and lincking shore to shore, Asia to Europe, making the dry land navigable, and the Ocean passable on foot: cast thine eye withal down on those miserable slaves, that dig down mount A hos under the whip, and that are maimed and disfigured, their noses and ears cut off, because the bridge they made broke as the army passed over it: thou countest him happy; and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid. they count thee happy. As if he had said, applying it to us and our times: Thou hearest of the king of Spain, what millions of treasure he hath every third year from his Indies: and thou thinkest him an happy man. I say not to thee, though I might so say, consider withal, how many mouths he hath to feed, how many followers, how many favourites, how many ships and galleys to set out, how many garrisons to keep, how many soldiers to pay, how many intelligencers to maintain, etc. But, think withal upon those poor wretches that row in his galleys, that tug at the oar end under the whip, or under worse than it, having scarce a bit of good bread to put in their mouths, or a whole rag almost to hang on their backs, enduring all the misery there that can be imagined. Thou thinkest him happy that hath that that thou hast not: and they think thee happy that hast not that that they have, and yet hast that that they have not. Or, (because n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. such excessive great ones are not so much regarded, o Stellae terra● propius in occidente vel oriente locatae majores apparent, quàm cùm ad coeli medium elevatae fuerint. Ex Alhaceni perspect. l. 7. Author Oculi mor. c. 6. mirab. 13. the Sun showeth not so great when he is at his highest as he doth when he is nearer the edge of the Horizon, k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranq. and the Falcon seemeth less still, the higher he soreth, when he is once gone above that that our weak eyesight can well reach. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. rhet. l. 2. c. 12. Those that come nearer us, and are nearer at hand with us, are more in our eye, oftener q Invidendi verbum ductum est à nimis intuendo fortunam alterius. Cic. Tuscul. quaest. l. 3. eyed, and consequently more envied of us:) r Vicinus dives cupiditatem irritat. Senec. epist. 7.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. oper. lib. 1. A rich neighbour or two not much above thine own rank, that dwell by thee, set thy teeth on edge, and are a shrewd eyesore unto thee, and make thee think thyself but in evil case, that thou art not as they are, that thou hast not so much coming in yearly as they have, that thou canst not far as they far, and do as they do. But thou considerest not withal for those two or three rich, how many poor and needy ones are on every side of thee, that come as fare short of thee as thou dost of them. Which if thou didst, thou mightst justly say, as the Psalmist, s Psal. 147.20. The Lord hath not dealt so with every Nation; so, The Lord hath not dealt so with every one, no nor with many an one, as he hath done and doth with me. As the t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. l. 6. Cynic, when he found a Mouse in his satchel, said, he saw well that he was not yet so poor, but that some were glad of his leave: So many a poor hungry soul, yea many a dear child and sincere servant of God, would be glad of thy leave, and yet deservest thou no more than any of them do. Lastly, consider thine own unworthiness. Thou deservest nothing at God's hands but hunger and stripes. All that thou hast from him, thou hast it of free gift. And therefore are we taught to pray; u Matth. 6.12. Da, non, red. Quia nisi Deo donante noster non est. Aug. hom. 14. Give us our bread. If we deserve not then so much as a bit of bread at God's hands, can we not be content, when God giveth us abundantly both bread and meat to feed us, and good clothing to cover us, and convenient housing to harbour us, and friends, and favour, and credit, and countenance in the world, so much of that that so many want, and so much more than we are worthy of; unless we may have * jam. 4.3. to waste on our * Coloss. 3.5. inordinate and extravagant lusts, and to revel and riot, as we see some others do? We would think that beggar intolerably impudent and insolent, that coming to our doors to ask an alms, when we have bestowed on him some broken bread and meat, or some sorry cast coat, yet like those importunate persons the Psalmist speaketh of, that x Psal. 59.15. De talibus ex Callimacho Zenodotus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. grudge and grumble if they be not satisfied, if they have not their own fill, and their own will, he should not be quiet and hold himself contented therewith, unless he might have one of the best dishes of meat from our board, or one of our own ordinary wearing suits given him. And yet is this the case of the greatest number of us. y Quantumvis dives es, Dei mendicus es. August. de verb. Dom. 41. & in orat. dom. An non mendicas, qui panem petis? Idem homil. 14. We come all as Beggars to God's mercy gate; and God giveth us out z 1 Tim. 6.17. abundance of many good things, life, liberty, health of body, strength and ability of limbs, food and raiment, etc. a courtesy and competency of each, as he seethe to be fittest for us: and * Imprudentia est (Impudentia etiam) ut à Deo divitias petas: ut panem petas quotidianum imprudentia non est. aliud est enim unde superbias, aliud unde vivas. Aug. in orat. dom. yet, forsooth, can we not be quiet, nor think ourselves well, unless we may far as deliciously as Dives did, or go in silks and satins as such and such do. jacob as good a man as any of us, was fare otherwise minded: he prayeth to God but for a Genes. 28.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Gen. hom. 14. bread to eat, and raiment to him: that if he might have only, he thought himself well paid. And what made him so sparing in his petition, but the sight and consideration of his own unworthiness: b Gen. 32.10. Inferior sum quibusvis beneficiis tuis. I am less, saith he, than the least of all thy mercies. He knew he deserved nothing, and was therefore content with any thing: he would ask no great matter, but would hold himself satisfied, with whatsoever it should please God in mercy and goodness to allot and allow him. In a word; Beggars, as I said before, we are; no better than beggars the very best of us: And Beggars, we use to say, must be no choosers, they must not be their own carvers. Rest we must therefore contented with what God shall see good to assign us, be it more or less, being more by much than ever we either do or can deserve any of us. But is Contentment so necessary, and so precious a Jewel? let us in the next place then consider by what means we may compass it; And so pass we to the second point before propounded, to wit, that Godliness only can procure and produce true Contentment. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de avar. A man would think that as meat assuageth hunger, and drink allaieth thirst; so riches should satisfy, and by satisfying slake and quench the immoderate and inordinate desire of wealth. But it d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. is herein far otherwise, as Solomon himself, and it may well be, upon his own experience informeth us: e Eccles. 5.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid. He that loveth money, saith Solomon, shall never have enough of it. f Crescit amor nummi, quantum ipsa pecunia crescit. Et minus hanc optat, qui non habet, juven. sat. 14. Auri namque fames parto fit major ab auro. Prudent. psychem. Et crescit cupido censu crescente cupido. Author Oculimor. c. 12. The desire of more groweth, as a man's riches arise. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Teles de collat. div. & virt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in 1. Cor. hom. 14. Sic quibus intumuit suffusa venter ab unda, Quo plus sint potae, plus sitiuntur aquae. Ovid. fast. l. 1. Habes aurum, habes argentum; & concupiscis aurum, concupiscis argentum: Et plenus es, & sitis. morbus est, non opulentia. Sunt homines in morbo: humour pleni sunt, & semper sitiunt. Quomodò jactas opulentiam, qui habes hydropem conscientiam? August. de verb. Dom. 5. As the dropsie-man, the more he drinketh, the drier he is, and h— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph. Pluto. those that are sick of the greedy disease, canina appetentia, the doggish desire, as they term it, the more they devour, the more hungry they are; so the richer men grow, the more commonly they desire, more greedy do they wax ordinarily of the world, than they were when they had less of it. As i Luk. 12.18. when the fruits of their ground come in abundantly on them, they make their Barns bigger, and their Storehouses larger to hold more: so withal they beat out the walls of their hearts to covet more, and k Habb. 2.5. enlarge their desire as the Grave, or as Hell; that never crieth, Ho, because it never hath enough; m— Vtque fretum de tota flumina terra; Sic omnes animas locus accipit ille; nec ulli Exiguus populo est, turbamve accedere sentit. Ovid. met. l 4. is never the fuller for all the souls that descend down into it, no more than the sea is for all the rivers that empty themselves into it. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de avar. Crescit indulgens sibi dirus hydrops, Nec sitim pellit, nisi causa morbi Fugerit venis, & aquosus albo Corpore languor. Horat. carm. 2. 2. As those diseased persons therefore before mentioned, have need rather to be emptied, to have somewhat purged out, than to have more poured in: the one must be rid of the watery humour that possesseth his body, ere his drought can be slaked, the other of the salt and slimy substance that pestereth his stomach, ere his ravenous appetite can be stayed: So the covetous person, that is l Prov. 30.15, 16. so greedy of the world, and so immoderate and insatiable in his desires, hath o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato apud Stob. c. 10. Et Socrates ut Laertius l. 2. Cleanthes, ut Stob. cap. 92. interrogatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed & Epicurus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. cap. 17. Si vis Pythoclea divitem facere, non pecuniae adjiciendum, sed cupiditatibus detrahendum. Ex Epicuro Sen. ep. 21. Scitè Arrian. Epict. dissert. lib. 3. cap. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et verè Clemens paedag. lib. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Democr. apud Stob. c. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not need of more to be heaped upon him, but hath need rather of some thing to be taken away from him: he must have that discontent humour of his purged out of his head, that covetous affection of his wrought out of his heart, that is the cause of this his greedy and insatiable desire, ere he can attain to any true Contentment of mind, ere he can come to have his fill. Till then all this world's wealth will be but as p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Rom. hom. 13. Scitum est Scytharum legati, Quanto plus biberint, tanto magis sitire Parthos. Plin. hist. nat. lib 15. cap. 22, Vise Simocatum epist. 52. wine and strong drink to the drunkard, that further inflameth him, and increaseth his drought q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. apud Stob. c. 10. Cupiditas avari ut ignis est, cui divitiae sunt ut ligna. quibus injectis is vehementius exardescit. Vorag. de temp. 134. Eo majora cupimus quo majora venerunt: multoque concitatior est avaritia in magnarum opum congestu collocata; ut flammae infinito acrior vis est, quo ex majore incendio emicuit. Senec. de benef. lib. 2. cap. 27. as oil or fuel to the fire, that doth not quench or smother it, but feed it, and make it burn fiercer than at the first. If no wealth then can stay, or satisfy the mind of man, what must? or what may? The Apostle pointeth us to it, as here, so elsewhere. r Heb. 13.9. It is good, saith he, to have the heart stayed, or ballaced as it were, with grace, and not with meats, nor with money neither. That that must keep the ship stiff and steedie on the Sea, must not be levers and shores without it, but s Numque labant curvae justo sinc pondere naves, Perque mare instabiles nimia levitate feruntur. Ovid. met. lib. 2. weight and ballast within it. So that that must stay a man's raging and ranging desires, must not be the outward supporting of his worldly estate, but the inward ballacing and settling of the heart and mind; that which Gods grace alone can do, as the Apostle speaketh there, which is the same in effect with Godliness, of which he intreateth here. And in regard hereof it is that the Psalmist saith, that t Psal. 37.16. A small matter to the godly, the man that feareth God, is much better than the greatest wealth and riches, that the ungodly and the mighty hath or can have. And Solomon, that “ Prov. 15.16. a little with the fear of God is much better than great treasures and trouble or vexation therewith. In which words also Solomon closely and covertly rendereth a reason of that which his Father David had before him said, why A little to the godly man should be of more worth, even the same in effect that the Apostle here hath, because there is no trouble or vexation of mind, but quietness and sweet contentment withal. According to that which the same Solomon elsewhere saith, u Prov. 10.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeschyl. Theb. It is God's blessing that maketh a man truly rich, and he addeth no sorrow with it. x 1 Chron. 29.11, 1●. Without God's permission and providence no man can have riches: For y Deut. 8.18. it is God that giveth every man power to get wealth. But z Et iratus dat, & propitius negat. August. de diverse. 20. God giveth a man money many times in his wrath: as in the wilderness he gave the Israelites meat in his anger: And so the curse of God many times maketh a man rich: but those riches are but accursed riches; * Multis parasse divitias non finis miseriarum fuit, sed mutatio. Senec. epist. 17. Dum majore tormento pecunia possidetur, quàm queritur. Idem epist. 115. Nemo solicito bono fruitur. Idem ep. 14. Tantis parta malis cura majore metuque servantur. Misera est magni custodia census. juven. sat. 14. there is a curse and carking care ever accompanying such wealth. But where God's blessing maketh a man rich, there he giveth ever withal contentment, that causeth a Psal. 106.15. comfort and quiet of mind, and maketh a man rest satisfied and well paid with that portion of wealth, be it more or less, that God hath assigned him. Neither is this a common courtesy that God casteth on all sorts indifferently; but a peculiar blessing that he bestoweth on those only that love and fear him, and that are his beloved ones. b Psal. 128.1, 2. Blessed is every one, saith the Psalmist, that feareth God, and that walketh in his ways: For thou, that so dost, shalt eat of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. quod vetus interpr. Labores fructuum tuorum, malè reddidit: Cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illic non fructum significet, sed partem corporis eam, de quae Aristot. de part. animal. lib. 1. labours of thine hands: happy shalt thou be, and it shall go well with thee. But, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id quod Augustinum, Prosperumque Latinos latuisse parum fuerit; Origenem Graecum in Rom. c. 1. fefellisse mirum. Unless the Lord build the house, they labour but in vain that build it: It is vain for you, as worldly men are wont to do, to rise up early in the morning, and sit up late at evening, and toil, and moil like an horse, all the day long, and to eat the bread of sorrow and care; for, it is God that giveth his beloved rest: It is he alone that can give sweet comfort, and quietness, and contentment of mind, and this grace he vouchsafeth to none but his beloved, to the Godly that love him, and are beloved of him. It is Godliness then alone, that can cause true Contentment; and that can cause true Contentment alone. Godliness alone is able to cause true Contentment: because Godliness alone bringeth man home unto God, out of whom true Contentment cannot be had. For the soul of man, as a Genes. 1.26, 27. & 9.5. 1 Cor. 11.7. Ephes. 4.24. it beareth the Image of God; so b Psal. 17.15. Omnia copia quae non est Deus meus, mihi est egestas. Aug. soliloq. c. 13. Dei imaginem animam nisi Deus nil implet. Vise Aug. de civet. lib. 12. cap. 1. nothing can satisfy it, but he whose image it beareth. c Fecisti nos ad te; & inquietum est cor nostrum, donec requiescat in te. Aug. confess. l. 1. c. 1. Humana quipp● anima ad illum est suspensa, à quo formata. Et quia ad Deum solum appetendum facta est, omne autem quod infra appetit minus est, jure ei non sufficit, quod Deus non est. Greg. mor. l. 26. cap. 36. Our soul, saith Augustine well, was created as by God, so for God, and is therefore never quiet till it rest in God. As d Hinc est quod huc illuc dispergitur, & ab unaquaque re fastidio impellente removetur. Delectationis scil. avida quaerit quo pauset; unum verò quem sufficienter habere poterat amisit. Vnde nunc per multa ducitur, ut quia qualitate rerum non potest, saltem varietate satietur. Greg. ibid. man fell at first into this restlessness by falling away from God; so * Hoc adepto beata est, quo amisso misera est. August. civet. l. 12. c. 1. he cannot be recovered of it, but by returning to him again. It is with man's soul in this regard, as it was with Noah's Dove in the deluge. As e Genes. 8.9. the Dove, after she left the Ark, found no rest for the sole of her foot in the wide world, being then all a float, till she betook her again thither, from whence before she came forth: So neither can man, fallen from God, find any sure rest for the foot of his soul in the whole world beside, till he come back to him again f Eccles. 12.7. Genes. 2.7. from whom it came at the first. But it is Godliness alone, that bringeth man home unto God; that toeth and knitteth the soul fast unto God; whereof g Hoc vinculo pietatis obstricti, Deo religati sumus, unde & ipsa Religio nomen accepit, non ut Cic. de nat. Deor. l. 2. à religendo. Lactant. l. 4. c. 28. Ad unum Deum tendentes, & ei uni religantes animas nostras, unde Religio dicta creditur, omni superstitione careamus. Aug. de vera relig. cap. 55. Qui tamen à religendo, sive religendo Deum, quem peccando amiseramus, dictam tradit. Idem de civet. l. 10. c. 4. Sed illud praefert retract l. 1. c. 13. Religion, say some, hath its name; that findeth rest and repose for the whole man in God, which can no where else be found. That which Solomon, out of his own experience, confirmeth unto us, who h Eccles. 2.10, 11. having ranged abroad through all those creatures and courses, under the cope of Heaven, wherein any hope of contentment seemed to show forth itself, is in conclusion enforced to retire back again to God, i Eccles. 12.1. directing them all to him, that desire to find true contentment, and pointing them the way to him k Eccles. 12.13. by the fear of him; that is, by Godliness leading them unto God, that they may with him and in him find true Contentment, as being no where else to be had. Godliness then, you see, is alone able to cause true Contentment. But is Godliness, may some say, able to cause true Contentment alone, without help and aid of these outward things? Can it make a man content as well in want as in wealth? whether he have worldly wealth or no? Yea undoubtedly. That that is sufficient of itself alone to make a man truly happy, is of itself alone sufficient to give true Contentment, though a man have nothing else but it. For l Aristot. ethic. lib. 1. c. 7. Sed & Aug. confess. l. 10. c. ●0 & Epist 121. c. 4, 5. & de lib a●b. l. 1. c 18. & de Trinit. lib. 13. c. 3, 4, 5, 7. & in Psal. 118. conc. 1. Happiness is every man's utmost aim: and he that hath attained to it, cannot but rest content with it: m Nemo beatus qui eo quod amat (quod avet, quod habet) non fruitur. Aug. de civet. l. 8. c. 9 Fruimur autem eye in quibus voluntas delectata conquiescit. August. de trinit. l. 10. c. 10. & Aquin. sum. p. prima secundae. q. 11. a. 3. Vnde Sen. Nemo fruitur bono solicito. he were not happy, if he found no content in his happiness. Whatsoever thing therefore is able to bring us unto happiness, cannot but bring to us contentment together with it. But Godliness is of itself alone able to make a man happy. That which n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut●rch. Ad vivendum beatè virtus sola sufficit. Senec. de vit. beat. cap. 16. Beatae vitae virtus satisfacit. Idem epist. 87. Virtus ad explendam beatam vitam sola satis efficax. Ibid 45. the Heathen men said of their moral virtue, a mere shadow of it, is indeed true of true Godliness, it is sufficient of itself to make him that hath it truly happy, though he have nothing else but it. For o Apoc. 20.6 Ind beatus, unde bonus. Aug. epist. 121. Impius & foelix sic simul esse cupit, ut nolit pius esse, velit tamen esse beatus; Quod natura negat, nec recepit ratio de Macrino apud Capitolinum. holiness and happiness, Godliness and blessedness are inseparably linked together, and cannot be severed the one from the other. p Psal. 1.1. & 112.1. & 119.1. & 128.1. Et si videantur ignaris miseri, tamen non possunt aliud esse quàm beati. Salvian. de provide. l. 1. c. 2. Every holy man is an happy man, every Godly man is in a blessed estate, be he rich or poor, be he in wealth or in want, whatsoever his worldly estate outwardly be. So that of true Godliness we may well say, as he sometime of divine knowledge, the ground of it, it is not earthly gain, nor worldly wealth, nor gold, nor silver, nor corruptible treasures, but q Dic te ista nescire, sed nosse quomodo etiam sine istis homo possit esse beatus. Aug. epist. 56. it is that that can make a man happy without all these. And the Godly man though he have not these or the like, yet hath he that that can make him truly happy without them, and so consequently that can give him contentment in the want of them. And certainly if God be r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genes. 17.1. El-shaddai, All-sufficient; then s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Corin. 12.9. God's grace and Godliness that bringeth a man home unto God, and giveth him interest in God, cannot but be likewise of itself sufficient to make a man truly happy, and to procure unto him true Contentment. But will we see yet more particularly by what means Godliness worketh this Contentment in those that are truly possessed of it? First, d Act. 15.9. & 26.18. it purgeth the heart of him that hath it: and so bringeth with it a sanctified use of the creature. For unless the vessel be seasoned, it tainteth all that cometh into it; and how can aught taste well then, that cometh out of it? So f Hagg. 2.14, 15. Vase foetido, vel oleum, vel vinum facilè c●rrumpitur. Ambr. ep. 3. unless a man's heart be seasoned with grace, it polluteth and defileth all that a man dealeth with. g Tit. 1.15. Unto the pure, saith the Apostle, all things are pure, but unto the impure and the unbelieving all things are impure, because their minds and consciences are defiled. Since the worldly man than doth but moil and soil and defile himself with his wealth, doth but taint and pollute it, and himself in the use of it, no marvel, if he find no comfort or contentment at all in it. Nothing is pure to them, saith the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates, ex Aristonymi tomariis Stob. cap. 92. Sincerum est nisi vas, quodcunque infundis, acescit. Horat. epist. 2. lib. 1. Apostle, because their heart is impure. h Quid relliqui est ●uin habeat, quae quidem in hom ne dicuntur bona? ●arentes, patriam in olu●●em, amicos, gaenus, cognatos, divitias? Atqui haec perinde sunt, uti illius animus, qui ea possidet. Qui uta scit, ei bona, illi qui non utitur rectè mala. Terent beautont 1. 2. Malo nihil prodest, quia pravo usu corrumpit, quicquid ad illum pervenit. quemadmodum stomachus morbo vitiatus & colligens bilem, quoscunque accepit, cibos mutat, & omne alimentum in causam doloris trahit: ita animus caecus quicquid illi commiseris, id onus suum & perniciem, & occasionem miseriae facit. Senec. de benef. l. 5. cap. 12. Ideò nihil potest ad malos pervenire, quod prosit; imò nihil quod non noceat. quaecunque enim illis contigerant, in naturam suam vertunt; & extra speciosa profuturaque, si meliori darentur, illis pestifera sunt Ibid. As a foul stomach, stuffed with Choler, turneth all into Choler, even the finest and daintiest meats soon of any, by means whereof no good nourishment can accrue to the body by them, nor it grow to any good plight and health: So a foul heart turneth all into spiritual Choler, a bitter humour and unsavoury, that impaireth and hindereth the health and welfare of the soul as much, yea much more than that material choler doth the health and welfare of the body. Whereas Godliness sanctifying and cleansing the heart, and purging out that corruption that before tainted and polluted it, and so made all uncomfortable, because noisome and hurtful, unto us, restoreth unto us i 1 Cor. 7.14. 1 Tim 4 4. a pure and sanctified use of the creature, and enableth us to such spiritual nourishment and wholesome juice even out of temporal blessings; which the soul beginneth now to find sweet comfort and true contentment in, because it useth them as it ought. Secondly, it quieteth the Conscience; which in the wicked, in the worldly man is ever unquiet; and no true contentment can be till it be quieted. k job. 15.20. The wicked man is continually like a woman in travel, saith Eliphaz. l Etiamsi poenarum ad tempus immunes videantur & exortes reatus, graviores tamen intra se poenas luunt, & sibi rei sunt, qui aliis non videntur, atque in se grautorem conscientiae sententiam, cum de aliorum peccatis judicant. Ambr. de bono mort●●. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pl. de tran. His guilty conscience is ever and anon inwardly gripping him, and with privy pangs and throws pinching and twitching him there, m Prov. 18.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid. where pains are most unsupportable, and where n Prov. 14.10. none feeleth or o 1 Corin. 2.11. seethe save himself. And p Esa. 57 20 the wicked man's soul, as the Prophet compareth it, is as a raging Sea, full of soil and filth, that is never at rest, whose waters cast up mire and dirt. q Esa 48.22. & 57 ●1. Unto the wicked therefore, saith the Spirit of God, there is no peace. r D. Hall of Tranquill. §. 4. A seeming truce they may have, true tranquillity they cannot have: * Contra quam Senec. epist. 105. Tulum aliqua res in mala conscientia praestat, nulla securum. nocens habuit aliquando latendi fortunam, nunquam fiduciam. Verum istud quoad homines; ex adverso quoad Deum Scelus quis tutum, nullus securum tulit, P. Syr. Secure they may seem; but they can never be safe. If at some time they seem to have rest, and to be at ease; it is but as with the Sea, that seemeth still sometime, but indeed never standeth still, but is ever rising or falling, ebbing or flowing, incessantly rolling to and fro from shore to shore: It is as with the Sea, s Noli huic tranqu llitati confidere. momento temporis mare evert tur; & eodem die ubi luserunt navigia, sorbentur. Senec. epist. 4. that seemeth calm and smooth sometime, but upon every breath of air or blast of wind, is ready to rise and to rage, yea upon some sudden gust sometime swelleth so, that ships are there swallowed up suddenly, where they lay becalmed but a little before. Their seeming tranquillity is but as the health of a feverous person when he is out of his fit, or the lightsomness of a lunatic that hath his lucida intervalla, and talketh by times as a man well in his wits. Now what Contentment can there be in aught, while the mind is thus affected, while the Conscience is unquieted? t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil. So long as a man is heartsick, he can have no joy of aught, find no relish in aught, be it never so pleasant and delightful otherwise, be it never so acceptable to him at other times; his wont company is then but tedious and troublesome to him, his bed hard and uneasy, his chamber too close, his usual fare, yea or far more dainty than usual, is distasteful, he findeth no good taste in aught that he taketh: but u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid.— valeat possessor oportet, Qui comportatis rebus benè cogitat uti. Horat. epist. 2. lib. 1. Sanis suavior est panis, quàm pulpamentum aegrotis. August. de verb. Dom. 4. come health once, and that sweeteneth all again; and then liketh he his company well again, and can endure his bed well, and can feed savourly on a dry piece of course bread, that loathed his panada, made of fine manchet before. x Qui dolet, aut metuit, juvat illum sic domus, aut res, lippum pictae tabulae, fomenta podagram, Auriculas citharae collecta sorde dolentes. Horat. ep. 2. lib. 1. Nihil est miserius quàm animus hominis conscius. Plaut. Mostell. 3. 1. Nec Siculi gravius gemuerunt aera juvenci; Nec magis auratis pendens laqucaribus ensis Purpureas subter cervices terruit.— Pers. sat. 3. Alludit ad Damoclis historiam, cui ea ratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5. Perpetua anxietas, nec mensae tempore cessat, Faucibus, ut morbo, siccis, interque molares Difficili crescente cibo: sed vina Misenus Expuit: Albani veteris pretiosa senectus Displicet.— juvenal. sat. 13. In like manner here: So long as a man is soul-sick, he can have no joy of aught; be his outward estate what it will, it can no more minister sound comfort unto him, y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de virt. & vit. than hot clothes or blanckets can give inward warmth to a dead corpse, where natural heat is utterly extinct: He may force himself sometime to some seeming mirth, but, z Prov. 14.13. Even in laughter, saith Solomon, the heart is heavy. * Spem vultu simulat, premit altum corde dolorem. Virg. Aen. Non benè mendaci risus componitur ore: Nec benè solicitis ebria verba sonant. Tibul. 3.6. He may set a good face on it in outward show to others, when his heart is full of heaviness and bitterness within him, and “ Calceus iste nonne vobis concinnus satis videtur? sed ubi pedem mihi torqueat ipse solus persentisco. Aemylius apud Plut. de uxore. wringeth and pincheth him privily there a Prov. 14.10. Imus praecipites, qui quis sibi dicat, & intus Palleat infoelix, quod proxima nesciat uxor. Pers. sat. 3. where none is ware of it but himself only that sustaineth and endureth it. And undoubtedly, let a man strive to smother it and smooth it over all that ever he can, let him strain himself to lightsomness by all means that may be, let him want no outward matter of worldly either support or delight, yet so long as he hath his guilty conscience racking and gripping him within; though b Sardonius hic risus est: intus interim eos mordet conscientiae vermis cauteriis omnibus acrior. Calvin. instit. lib. 1. c. 3. §. 3.— quos diri conscia facti Mens habet attonitos, & surdo verbere caedit Occultum quatiente intus tortore flagellum. juven. sat. 3. he may gear and grin outwardly, while he is nipped and galled inwardly, he can take no more true joy and delight, can find no more sound comfort and contentment in all his wealth and his treasures, or in his delights and his pleasures, than c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sera vindict. a prisoner or condemned person, that sitteth drinking and swilling, or playing at cards and tables in the Jail, while the halter that he is to be hanged withal, hangeth over his head. But on the other side, to a quiet mind, to a good conscience, any any thing is acceptable, yea and comfortable, as to him that is now in health. Let the mind be truly settled, let the conscience be once quieted; and the same man that before took no joy at all in a large estate, found no relish at all in great variety of dainties, walked melancholic to and fro in his gardens of pleasure, had no comfort of friends and acquaintance, or of wife and children, can now find much sweetness in a fare poorer pitance, give God hearty thankes for an homely repast, walk cheerfully abroad, live comfortably at home, rejoice with his wife, be merry with his friends, be comforted in his children. And this quietness of mind and conscience can nothing procure but sincere godliness. Which therefore, as it giveth true ease, and worketh sound cure of those inward gripes and galls, not by benumbing of a guilty conscience, nor d 1 Tim. 4.2. scaring it, and making it stupid and senseless, as for a time it is sometime in the wicked; but by removing the ground of them, e Rom. 5.1, 2, 3. by giving a man assurance of the remission of his sin, and of reconcilement unto God, and so freeth a man from that inward disquiet of mind, that banished and kept out all true comfort and contentment before; so it bringeth with it a sweet and comfortable use of all Gods good Creatures; which a man now enjoyeth f Psal. 41.11. as fruits of God's love, as effects of God's favour, and g Non tam dono quàm abs te datum: non tam munere, quam abs te missum. Id verè triumphat scriò. Terent. Eunuch. in that regard more delightful than the things themselves in themselves are, as a present sent a man from his Prince. Thirdly, it bringeth with it assurance of a greater benefit than all the world is able to countervail; to wit, of God's favour, and of his Fatherly love toward a man in Christ. It is the most heavy and the most uncomfortable thing that can be for a man to be forth of God's favour. h Prov. 19.12. & 20.2. The wrath of a King, saith Solomon, is as the roaring of a Lion; i Prov. 16.14. as the messengers of the Death. And what is the wrath of him then, k Psal. 18.7. & 104.32. whose angry look alone is able to shake Heaven and Earth? And if l Ester. 7.6, 7. Haman had little joy of all his wealth and his treasures, when Assuerus frowned on him, when he was fallen forth of his favour; no marvel if a man have no joy of aught, find no comfort or contentment in aught, so long as God frowneth on him, so long as he is displeased with him, while the black clouds of Gods heavy m joh. 3.18, 36. wrath hang over his head? And on the other side, by * Contrariorum eadem est ratio. the law of contraries, as God's wrath is most hideous, so his love and favour is most gracious. As there is nothing more uncomfortable than the one; so there is nothing more comfortable than the other. n Psal. 30.5. In thy favour, saith David, there is life. Yea, o Psal. 63.3. Thy loving kindness, it is better than life. p Matth. 6.25. The body is better than raiment, and life of more worth than meat that maintaineth life, saith our Saviour. And, q job 2.4. All that a man hath, as the Devil sometime said, will a man give for his life. But God's favour and the assurance of it is a greater blessing than life itself, and much more then greater than any worldly wealth, that is not at all truly desirable, but as an help and prop to this present life: Able therefore alone of itself to stay and support a man, to comfort and cheer up a man, to give him true contentment, * Quid hac jobi miseria miserjus? quid tamen hac infoelicitate felicius? perdiderat omnia quae de derat Deus: sed habuit ipsum qui omnia dederat, Deum. Aug. Data perdiderat, sed non datorem. Idem Psal. 66. Omnia perdiderat, & plenus erat. Idem de diverse. 12. to make him an happy man, in the want of all worldly wealth, though he have nothing else but it. The old Grecians that had r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. in Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ind Arcades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti. Plut. Caio Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tyr. Max. orat. 11. Fagus & esculus arbores glandiserae ideò vocatae creduntur, quod barum fructibus olim homines vixerunt. Isidor. orig. lib. 17. cap. 9 fed altogether on acorns before, s Ceres' frumenta invenit, cùm antea glande vescerentur. Plin. hist. nat. lib. 7. cap. 56. after that bread-corne came in among them, t Sic odium cepit glandis.— Lucret. lib. 5.— gratae post munus ariste Contingunt homines veteris fastidia quercus. juven. sat. 14. Ind nata Diverbia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Satis quercus. Et, Post fruges inventas glandibus vesci. Legatur Plin. hist. lib. 16. praefat. etc. 5. made no reckoning of their mast any more, but kept it only for their Swine: and u Corium publica forma percussum apud Lacedaemonios usum numeratae pecuniae praestat. Senec. de benef. lib. 5. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nicol. Damasc. Formatos è corio orbes auro modi●o signaverunt. Anonymus dereb bell. Hinc Hieron. ad Ruffin. Aureos montes pollicitus ne scorteum quidem nummum proffers. leathrens and x De nummo ferreo videndus Plutarch in Lycurgo. Legatur & Plin. hist. nat. l. 33. c. 3. & Alex. ab Alex. gen. dier. l. 4. c. 15. iron coin began to grow out of request, after that gold and silver once came in use. So when a man hath once found the favour and love of God in Christ, hath lighted once on it, and got assurance of it, he ceaseth then to be greedy of this worldly trash, that is in regard of it but as dross or pebble stones to Gold and Diamonds, as mast to the best bread-corne, yea rather of fare less worth and value to that, than either of these are to it. To which purpose David saith, that whereas the worldly man's song is, y Psal. 4.6. who will show us any good, who will tell us of any matter of profit? his wish or request rather was, (with other the Godly) Lord lift thou the Light of thy face, or thy favour, on us. For that z Psal. 4.7. he had found more true joy and contentment in the assurance of God's love, in the view of his loving countenance towards him, than they had or could reap comfort by their worldly commodities, their corn and their wine, wherein their wealth chief consisted, though they came in never so plentifully upon them. * Psal. 4.8. & 27.1. & 3.5. There was sound rest and assurance of safety by the one, no security in, or surety at all of the other. last; In that * Socrates ab Archelao ad facultates ampli●res accersitus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. in protrept. apud Stob. c. 95. it fitteth a man's mind to his means, while it assureth him both for the time present, that that estate, whatsoever it be, that he is then in, is the best and fittest for him; and for the time to come, that God will continually provide for him, and never see or suffer him to want aught that he shall stand in need of. a Heb. 13.5, 6. Let your conversation, saith the Apostle, be without covetousness; and be content with what you have. For God hath promised that b Gen. 28.15. Iosh. 1.5. he will never leave nor forsake you. So that you may boldly say, as the Psalmist, c Psal. 27.1. The Lord is my protector, I need fear nothing; so, d Psal. 23.1. The Lord is my Shepherd, I am sure to lack nothing. For e Matth. 6.33. who so seeketh God's Kingdom and the righteousness thereof, shall be sure to have all other things cast upon him, that may be for his good, he shall have the one as an overplus in to the other. It is a great stay of mind to a man for himself or his son, if the King shall say to him, as David f 2 Sam. 9.7. to Mephibosheth, or g 2 Sam. 19.38. to Barzillai the Gileadite, I will see that thou, or he shall never want, or, you shall neither of you ever want, if I may help it: What a stay of mind must it needs be to the Godly man then, when the King of heaven and earth shall say as much unto him, h Psal. 146.3, 4, 5, 6. he that is able to make his word good at will, and i Heb. 7.25. liveth for ever to perform whatsoever he hath promised? Again, the Godly may say it, and assure himself of it, that whatsoever estate he is in, that estate for the present God seethe to be best and fittest for him. k Quare multa bonis viris adversa eveniunt? nihil accidere bono viro mali potest, non miscentur contraria. Sen. de provide. c. 2. If he be poor, poverty is best for him, or else he should not so be: if he be sick, sickness is best for him then, otherwise God would not suffer him to keep his sickbed: if in prison, restraint of liberty is then fittest for him, otherwise the prison should no more be able to hold him, than l Act. 5.23, 19 & 12.6, 7. it was to hold Peter, when the doors were fast locked on him, and a guard of soldiers set to keep him sure. If riches were good for him, he should be sure to have them: if health were good for him, he should be sure not to want it: if liberty, m Psal. 118.5. God without delay would enlarge him and restore it. n Psal. 34.9, 10. For there shall nothing be wanting to those that fear God: The Lions shall lack and suffer hunger; but those that seek the Lord, shall want nothing that is good. o Psal. 84.11. God their Sun and Shield will give them grace and glory: and no good thing will he, p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 17.1. & 15.1. who is God all-sufficient, deny unto them, that walk uprightly before him. Mark the Apostles argument, that he useth for the proof of this point: q Rom. 8.32. Qui misit unigenitum, immisit spiritum, promisit vultum: quid tandem tibi negaturus est? Bern de temp. Nihil unquam ei negasse credendum est, quem ad vituli hortatur esum. Hieron. ad Damas'. de Luc. 15.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrysost. in Rom. hom. 15. He that spared not his Son; but bestowed him upon us, how can he but give us all things together with him? And conceive we the force of it by this comparison: Suppose a man have a friend, who having but one precious Jewel of great price, that he maketh special reckoning of, is content to part with it, and bestow it on him for the ransoming and redeeming of him out of captivity: he is content again, when he is sick, to be at any charge with him for Physician and Physic; and yet when he is in the fit of a burning Fever, he will not by any means suffer him to have a cup of cold water. May not such a one in this case reason thus with himself? Surely if it were good and safe for me, yea were it not certainly dangerous and prejudicial unto me to drink such cold and raw drink, this my friend that thinketh nothing too good or too dear for me that may do me good, that is content to be at all this cost and charge with me for Physic, would never deny me a cup of cold water that standeth him in nothing. And consequently, if he be wise, he will strive against his own desire of it, and bend himself patiently to endure the want and denial of it, as done in wisdom by his friend, & out of a tender regard of his good. And in like manner doth the Apostle teach the Godly man to reason: God, that having but r 1 Petr. 1.18, 19 one precious Jewel, to speak of, s joh. 3.16. 1 john 4.9. his own Son and his only Son, was content to bestow him upon me, to shed his heartblood for the saving of my soul, if he saw health or wealth to be good for me, he would never deny it me, t Hagg. 2.9. 1 Chron. 29.11, 12. being no more than as a crumb of bread or a drop of water with him. So that so long as he withholdeth it, I know well that it is better for me to want it than to have it; and therefore * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Rufus apud Arrianum dissert. l. 1. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. l 2. c. 16. I will endeavour to keep myself quiet, and rest content with the want of that, which I want for my good. This Godliness persuadeth every Christian unto; and this Godliness enabled the same Apostle to do: u Philip. 4.11, 12, 13. I have learned, saith he, x Magnus ille est qui fictilibus sic utitur quemadmodum argento. nec ille minor est qui sic argento utitur, quemadmodum fictilibus. infirmi animi est pati non posse divitias. Sen. epist. 5. to abound: and I have learned to be in want. (Taught it a man must be, ere he can attain to it; and it is a lesson, that is not easily learned.) y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Georg. Pisid. de vanit. vitae. I have learned to be hungry; and I have learned to be full. (The one had need to be learned as well as the other: and till a man have learned it, he shall never be filled) I have learned in whatsoever estate I am, therewith to be content. I am able to do all things, yet z Ille fortis est, qui non inse, said in Deo fertis est. Aug. in Psal. 31. Bonus vir sine Deo nemo est, an potest aliquis supra fortunam nisi ab ill● adjutus exurgere? ille dat consilia magnifica & erecta. In unoquoque bonorum virorum, qui Deus, incertum est, babitat Deus. Animum excellentem, moderatum, omnia tanquam minora transeuntem, quicquid timemu● optamus que ridentem coelestis potentia agitat. Non potest res tanta sine adminiculo numinis stare. Sen. ep. 41. not of mine own strength, but through the power of Christ enabling me. And so pass we to the third Point, that at first we propounded, to wit, that true contentment is an undoubted argument of Godliness. A contented mind argueth a religious heart; and a discontented mind argueth an irreligious spirit. It is a sign that a man seethe not God's goodness, considereth not his own unworthiness, when he is ever murmuring and repining, misliking and finding fault with his own estate, and envying those that be above him. So that where discontentment is lodged in the heart, there is Godliness excluded and shut out of doors. And hereby may a man know himself to be truly religious, if he have a mind contented ever with his present estate: not a Feras, non culpes, quod vitari non potest. P. Syrus. Optimum est pati quod emendare non possis. Sen. ep. 107.— leve fit patientia, Quicquid corrigere est nefas. Hor. carm. 1.24. barely because he cannot mend the matter, or ease himself by being discontent at it; (that is a kind b Affectio humana caninae aequanimitatis stupore sirmata. Tertull. de patiented. of doggish stupidity, rather than Christian aequanimitie, as one well saith:) but because c Psal. 39.9. & 119.75. Deum quo authore cuncta proveniunt, sine murmuratione sequi. Senec. epist. 107. Quicquid inciderit, non tanquam malum aspernabitur, & in se casu delatum, sed quasi (à Deo) delegatum sibi (lubens amplexabitur.) Idem ep. 120. God hath placed him in it, and seethe it fittest and best for him, whose d Matth. 26.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. Epictet. dissert. lib. 2. cap. 17. Placeat homini, quicquid Deo placuit. Senec. epist. 74. ob hoc ipsum quod Deo placeat. Hieron alicubi. Deus quod vult, qui vult is semper est foelix. holy will he desireth to conform his own to, and e Thymarides Pythagoricus, cum discedenti quidam quasi benè precatus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dii tibi dent, inquit, quaecunque volueris; at ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bona verba; inquit; Velim ego potuis quaecunque Dii dederint. jamblych. de vita Pythag. l. 1. c. 28. Magnus est animus, qu● se Deo tradidit: pusillus & degener, qui obluctatur, & de ordine mundi malè existimat, & Deos mavult emendare quàm se. Senec. epist. 107. not to writhe and wrest Gods to his; and therefore f job 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. leg. spir. 159. is willing to receive as well evil as good from God, and g 1 Sam. 3.18. Si Deus bonus, Diabolus malus, nec à malo boni quicquam, nec à bono mali quicquam potest provenire. August. to rest content with whatsoever he doth; whom he knoweth h Esa. 39.8. to do nothing but good, and i Psal. 119.71, 67. to do all things for his good: that which is true piety, and a good note of sincerity wheresoever it is found. But here every man will be ready to say, that he may seem religious, that he is well content with his estate, and thanketh God for it with k job 1.21. job, whatsoever it be. Well; if it be so, as Saint james saith, l jam. 2.18. Show me thy faith by thy works: so let us m Aesuanimitas vestra nota sit. Philip. 4 5. show our contentment by the effects, by the fruits of it. Of a note or two of contentment than a word or two, and so an end. One sign of contentment than is, the use of lawful means only; When a man desireth not, nor endevoureth to better his estate by indirect and unwarrantable courses: when a man doth n Psal. 37.1, 8. & 73.12, 13. not fret to see wicked men rise by bad means, nor is sorry that he may not do as they do: much less is moved to do wickedly, and to take such courses as he seethe wicked ones thrive withal, while himself and other godly, as himself seemeth to observe, either decay, or else stand at a stay. o Genes. 14.23. Abraham, when the King of Sodom offered him some part of his spoils, refused to take so much as a shoe-latchet of him, that the king of Sodom might not say that he had made Abraham rich; that men might not say, that Abraham had been made rich, not by God's blessing, but by the King's means; he might thank the King of Sodom for his wealth. So a godly man will not gain, nor desire to gain so much as a shoestring or shoe-thred by profaning Gods Sabbaths with p Nehem. 13.16. the Zidonian Merchants, by fraud of deceit, by oppression and extortion, by biting usury, the Devil's brokery, or by any other unlawful and indirect course; that the devil may not say, that he hath made him rich; as he said sometime to our Saviour, q Matth. 4.9. All this will I give thee, if thou wilt fall down and worship me. For * Illas tibi divitias Diabolus dat, quas per furtum, quas per fraudem acquiris. Operis imperf. apud Chrysost. hom. 5. it is of the devil's gift, all that is gotten by such means, that is compassed by such courses: and he hath neither a contented mind, nor a religious heart, that will seek or take aught at the devil's hand. As the r Num. 9.22, 23. Israelites therefore travelling through the wilderness towards the land of promise (which to have gone the next way, had not been a journey of many days, yet were they many years about) they were to go as God led them, as they saw the cloud go before them, and not to take that way that seemed best or most compendious in their own eyes. So must we s Observare vias Domini. Psal. 18.22. Heb. 11.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo de migr. Abr. Idem & Arrian. dissert. l. 1. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagor. apud Boeth. de consol. lib. 1. pros. 4. Laudat & Plut. in conviv. & Cic. de fin. l. 4. & Sen. de vita beata cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cleanthes, & Epictet. enchir. Duc me, parens celsique dominator poli, Quocunque placuit: nulla parendi mora est: Assum impiger. fac nolle: comitabor gemens; Malusque patiar, quod bono licuit pati. Ducunt volentem fata, nolentem trabunt. Sen. ep. 107. observe God's ways in our trading and trafficking, in our walking towards wealth: we must keep the way that God leadeth us; go no other way than we can see him going in before us, follow the line of his Law, though it seem to lead us in and out, backward and forward, as if we were treading of a maze; and not take those ways, leaving the guidance of it, that seem gainer and nearer in our own eyes, and much more compendious than the other. Though we might compass wealth with a word or two, with the bow of a knee only the one way, where as we must travel, and toil and moil much ere we come by it the other way: though we might attain to it within a day, or a week the one way, whereas we are like to stay long, many years, it may be, ere we come at it, the other way: yet this way must we keep, and t Matth. 4.10. refuse all the world with our Saviour, if it be offered us to entice us out of it. Otherwise as the u Num. 14.44, 45. Israelites, when they went out of God's precincts, they went withal out of God's protection, and so fell before their foes, into whose hands they fell, forsaking God's shelter and safeguard: So x Qui properat ditescere. Prov. 28.20, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Nam dives qui fieri vult, Et citò vult fieri: sed quae reverentia legum, Quis metus aut pudor est unquam properantis avari. juven. sat. 11. those that make more haste than good speed to be rich, that balk Gods paths, and step aside out of God's way, to compass wealth, shall undoubtedly come to evil. For y Qui volunt ditari. 1 Tim. 6.9. Non ait, qui sunt, sed qui fieri volunt. Bern. de diverse. 36. Qui volunt, non qui sunt. cupiditates accusat, non facultates. August. hom. 13. & de temp. 205. Qui augere opes ambit, vitare peccatum negligit, & more avium dum escam terrenarum rerum avidè conspicit, quo stranguletur peccati laqueo non agnoscit. Greg. pastor. l. 3. c. 1. §. 21. those that will be rich, saith the Apostle, that set this down, z Vnde habeas, quaerit nemo; sed oportet habere. juvenal. sat. 14. rich they will be, howsoever they come by it, per fas & nefas, by hook or crook, as we say, by right or by wrong, they pierce their hearts through with many sorrows, pester their minds with many fond and noisome lusts and desires, and plunge themselves into many dangerous snares, that at length drown their souls in destruction. Yea the very desire of bettering a man's estate by such means, is an evident argument of discontent: when it grieveth a man at the heart, that his conscience will not give him leave, or that God's law will not suffer him to use those means that he seethe worldly men grow wealthy withal. a Malus miles est, qui Imperatorem gemens sequitur. Sen. epist. 107. & de vita beata cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. dissert. l. 2. c. 16. He is out of God's way, though he seem to be yet in it, though he stride not outwardly out of it, that misliketh it, that liketh any other way better than it, that walketh in it with an evil will. And b Malum opus non est factum nisi ab iis qui jam mali erant. Aug. de civet. Dei l. 14. c. 13. as Adam and Eve sinned and were evil even in desiring to eat, before ever they tasted of the forbidden fruit: So the very desire of liberty for such courses argueth evidently so far forth a mind irreligious, though the heart never consent to put them in practice. A second Sign of a contented mind is the use of such lawful means without care and covetise, without distrustful care, without greedy desire. It is the saying of some of the Ancients, and it is a true saying, that c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paed l. 2. c. 10. Adulter est in suam uxorem amator ardentior. Xystus Pythag. in sentent. In aliena uxore omnis amor turpis est; in sua nimius. Hieron. ad jovin. l. 1. c. 1. Intemperans' in conjugio adulter est uxoris suae. Ambr. de Philosoph. contra Platon. Adulterum dicit uxoris eum esse, qui in ipso quoque usu conjugii nullam verecundiae vel honestatis curam habet. Aug. contra julian. l. 2. Libido appetitus est sine judicio, sine modo, ut si uxorem amem amore meretricio. jul. Scal. de subtle. exerc. 317. §. 2. A man may commit adultery with his own wife: So a man may commit spiritual fornication with the lawful means, that he useth and lawfully may use, if he use them in unlawful manner. For the preventing and avoiding whereof our Saviour Christ biddeth us, d Matth. 6.25. Take no care, (or, no thought rather, if you will) what we shall eat or drink, or wherewith we shall he clad. In which precept, or prohibition rather, he forbiddeth not the use of lawful means, but the distrustful affection in the use of those means. Which appeareth both by some of the instances that there he maketh use of, as that e Matth. 6.26. of the fowls, that yet f Matth. 24.28. ex job 39.31, 32. Legatur Aug. de oper. Monach. c. 22. 23, 24. labour and fly about for their food and their living, but without covetousness and care; as also by g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the word that he there useth, signifying properly such h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Etymolog. & Eustath. Il ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a carking care, as even divideth the mind in twain, and cutteth the very soul as it were asunder. For the better and fuller conceiving hereof, we must know, that there is a twofold care: there is i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a studious care, and there is k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a carking care, which we call commonly a taking of thought: there is cura de opere, and cura de operis successu; a care for our work itself, and a care for the success of it, for the issue and event of it. And it is not the former, but the latter of the two, that is there inhibited. There is a care for the work itself, when a man is careful to do his duty, and to do well that he doth, and accordingly doth painfully and faithfully endeavour to effect it the best he can. And thus there is no man more careful than the Child of God, than the Christian man; because l Ephes. 6.6. he doth of conscience all he doth. There is another care about the issue and success of the work, which our Saviour Christ calleth elsewhere, m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 12.29. an hanging in suspense, and doubt for the event of it, as the meteors do in the air, uncertain whether to stay there, or to fall down to the ground. This is then when a man is not content to do his best endeavour, but he casteth doubts, and taketh thought for what the issue of it will be; he fore-thinketh with himself, that if he gain not by such a bargain, he shall be undone; if such a debtor break or keep not touch with him, he shall be utterly overthrown; if his grounds take not, or his cattle stand not, he shall not have bread to put in his belly; if he cannot get the favour of such a Judge, or such a great man, he shall never have any good success in his law-suits, or if he be toward the law, his counsel will grow out of request, etc. Conceive it yet further by these two examples. n Mark. 13.11. Our Saviour forbiddeth his Apostles both o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to take care, and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to take thought before hand, when they are to appear before great persons; both to forecast with themselves what to speak when they come before them, and to forethink how that they shall speak will be taken when they have spoken it. Yet the Ministers of the Word now adays are q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. unde meditari. Lat. to study before hand what to speak either in Church or Court, if they be there to appear, because they have it not now ordinarily by immediate instinct at an instant, as r Matth. 10.9. they then had: But they are not s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to take thought how their speeches will speed, but leave the issue of it to God's good will. Again, t Matth. 28.13, 14. the Priests bid the soldiers say, that Christ's corpse was stolen away by night while they slept, and promise withal u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to secure them, or so to save them harmless, that they shall not need to take further care in that kind. The Soldiers were yet to plot and devise how to tell their tale so, as it might carry most show of truth with it, and having so done, they were to rely on the Priest's credit for the rest, who had given them their word before for the issue of it, that it should no way prove prejudicial or jeopardous to them. In like manner it is our part to take care how to perform those offices and duties that God hath called us unto in the best manner that we may: but for the success of it, when we have performed our part, and done our duty and our endeavour, we must, as the Apostle willeth us, x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philip. 4.6. be wholly secure or careless; take no thought for aught, but leave all to God, and rely wholly upon him, who hath commanded us y 1 Pet. 5.7. to cast z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. all our care in this kind upon him, and promised withal that he will take this care for us. This distrustful care breedeth that a 1 Tim. 6.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bron apud Stob. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. paedag. l. 2. c. 3. Aviditas materia malorum omnium. Ammian. hist. lib. 31. parens. Laetus Mauritio. Sicut radix bonorum omnium est charitas, ita malorum omnium cupiditas. August. hom. 8. Covetousness that is the root of all evil. Not amiss termed the root, as some well have observed: because as there is life oft in the root, when there is no sap in the branches: so this vice oft liveth, when other die and decay. For b Libidinis ignis paulatim extinguitur, & cum senectute consenescit: at avaritia augescit continuò, & cum senectute juvenescit, quando vitia reliqua consenescunt. Rolloc. ad 1 Tim. 6. even old men c Avaritia senilis quid sibi velit non intelligo. potest enim quicquam esse absurdius, quàm quo minus restat viae, eo plus quaerere viatici? Cic. de sevect. Mirabilis sanè dementia, gravioribus enim sumptibus se onerare sestinat, cum jam pervenerit quo tendebat. Aug. de temp. 246. against reason that have least time to live, are ofttimes most careful for, most covetous of the things of this life: they think, though they have never so much, that unless they gather still more, they shall want or starve yet ere they die; they shall not have meat, saith one, to put in their mouths while they live, nor money to bury them with when they be dead. But neither will such e Philip. 4.5, 6. carefulness, or such f Heb. 13.5. covetousness stand with contentment: and therefore must be both far from us, if we would be accounted truly religious. We must banish all such distrustful thoughts, we must abandon all such greedy desires. We must learn, as g Matth. 6.12. we pray but for daily bread; so to rest content with it when we have it; yea to rest content too, when we have it not, with the want of it. We must learn, when we have done our best endeavour, to leave the issue and event of our labours to God. As joab saith to his soldiers; h 2 Sam. 10.12. Let us be of good courage, and fight valiantly for our King and our Country; and let the Lord than do what seemeth good in his sight. So must we do what God hath enjoined us to do; and when we have so done, i Psal. 37.5. commit our way for the issue of it to him, and rely upon him, and he will bring it about; he will be sure then to give such issue to it as shall be for our good. The third and last note of Contentment may be k Esa. 53.7. Silence before the Sheerer. When God cometh to shear a man of his substance, of his wealth and his riches, if he have a contented mind, he will not murmur and repine at it, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de avar. as l Psal. 106.25. the Israelites ever and anon when they wanted m Exod. 17.3. water, or n Exod 16.2, 3. bread, or o Num. 11.4, 5, 6, 7. flesh in the wilderness: but rather praise God with job; p job 1.21. Abstulit, sed & dedit. Sen. epist. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Arrian. dissert. l. 1. c. 11. Tulisti liberos quos ipse dederas. non contristor, quod recepisti, ago gratias quod dedisti. Hieron ad julian. God gave it, and God taketh it: blessed be God's Name. q Vitam reposcenti naturae, tanquam debitor bonae fidei, redditurus exulto. julian. apud Ammian. l. 25. I return my life to nature requiring it back, said that Apostata, as some report of him, when he lay a dying, as a faithful debtor with a good will. So r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. Enchir. Vita data est utenda, data est sine foenore nobis Mutua, nec certo persoluenda die. Pedo ad Liv. Non est quod nos suspiciamus, tanquam inter nostra positi. mutuò accepimus: (non tam data, quam commodata. Primas. ad 1. Cor.) usus fructus noster est: cujus tempora ille arbiter maneris sui temperate. nos oportet in promptu habere, quae in incertum diem data sunt, & appellatos sine querela reddere. Sen. ad Marc. cap. 10. should we return God his own again, that he hath pleased to lend us, as faithful and thankful debtors with hearty good will; s Non moeremus quod talem amisimus; sed gratias agimus, quod habuimus. Hieron. epitaph. Paulae. rendering thanks unto him, that we have had them so long, not repining because we can have them no longer. But we contrariwise, when we have had a long time the use of God's blessings, are wont to lay claim to them, and to account them as our own by prescription; and so, t Pessimi est debitoris creditori facere convicium. Sen. ibid. as it falleth out ofttimes by bad borrowers and worse paymasters, God loseth a friend with us for ask his own of us. u Psal. 39.9. I was dumb, saith David, and opened not my mouth, because it was thy doing. It is a sign that a man seethe God's hand on him for his good, if he can be silent when God straitneth and impaireth his estate. And x Heb. 10.34. the faithful Hebrews, saith the Apostle, with joy, not quietly only but cheerfully, sustained the loss of their worldly goods, knowing that they had better treasure and more durable laid up for them in heaven. It is a sign that y Heb. 11.25, 26. a man looketh at a better matter, when he can so readily and so cheerfully part with his wealth: as z Gen. 45.20. jacob regarded not his householdstuff and substance in Canaan, when he had all the fat of Egypt before him. Shut we up this last point with this familiar similitude. A garment that hangeth lose about a man is put off with ease; but so is not the skin that sticketh fast to the flesh, nor the shirt that cleaveth fast to the ulcerous leper; a tooth if it be lose, it cometh out with ease, but if it stick fast in the head, it is not pulled out but with pain, yea many times it bringeth away some piece of the gum or the jaw with it. So here, a Tunc verè ostendimus, quia accepta rectè tenuimus, quum aequanimiter ad mementum sublata toleramus Greg. mor. lib. 2. c. 42. Mihi ●ivitiae si effluxerint, nihil aufetent nisi semetipsas: tu stupebis & videberis tibi fine te relictus, si illae à te recesserint. apud me divitiae aliquem locum habent; apud te summum: ad postremum divitiae meae sunt, tu divitiarum es. Sen. de vita beat c. 12. a man is content willingly to part with his riches, when b Psal. 62.10. Sapiens divitias non amat, sed mavult: non in animum illas, sed in domum recipit. Sen. ibid. 21. Omnia ista nobis accedant, non haereant: ut si abducantur, sine ulla nostri laceratione discedant. Idem epist. 74. his heart is not set upon his wealth: but c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. ad divit. hom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiphanes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antipho apud Stob. cap. 10. Vtpotè quibus pecunia sua obhasit, nec sine sensu avelli potest. Sen de tranquil. c. 8. if his heart be glued to it, it even renteth his heart in two to part with it, it pulleth as it were a piece of his soul away with it. And that is the reason why d job 1.21. job blessed God, when he took away all that ever he had from him, whereas most men, if God take from them but a small pitance of that they have, are ready, as e job 1.11. the devil untruly said that job would do, even to curse him to his face. To conclude then: Would we be esteemed truly Religious? f Philip. 4.5. Let our contentment of mind g Nota sit omnibus. appear to the world; in not seeking of these outward things, either by indirect courses, or with distrustful desire; in patiented enduring the want of them, when God seethe good to deny them, and in quiet parting again with them, when God shall call again for them: assuring ourselves that God doth all for our good, as well in withholding or withdrawing of them from us, as in conferring them upon us, or in continuing them unto us: So shall we be sure of a comfortable use of God's good blessings in this life, and of certain enjoyment of eternal blessedness together with God himself in the next life. FINIS. THE JOY OF THE JUST; WITH The Signs of Such. A DISCOURSE TENDING TO THE COMFORT OF THE Dejected and Afflicted; AND To the Trial of Sincerity. BEING THE ENLARGEMENT of a Sermon preached at Blackfriar's London; on PSALM 97.11. By THOMAS GATAKER B. of D. and Pastor of Rotherhith. LONDON, Printed by JOHN HAVILAND for FULKE CLIFTON, 1637. TO THE RIGHT HONOURABLE Sir HORATIO VERE, late Lord General of his Majesty's Forces in the Palatinate: And TO THE RIGHT Worthy and religious LADY his Wife: True Joy in Christ, and full Joy with Christ. RIGHT HONOURABLE, and a Nobilis genere, nobilior sanctitate. August. epist. 179. truly Noble, (for that is the best b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Gergon. & in Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in Patr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in Heron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidor. Pel. lib. 2. epist. 291. Summa apud Deum nobilitas est clarum esse virtutibus. Paulin. ad Celant. Christianum esse, est verè nobilem esse. Nec genere sed virtute censetur nobilitas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iphicrat. Arist. rhet. lib. 2. cap. 23. Quod optimum nobilissimum. Velleius hist. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antisthen. Laert. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato ibid. lib. 3. Quis generosus? ad virtutem benè à natura compositus. Non facit nobilem atrium plenum sumosis imaginibus: animus facit. Semec. epist. 44. Nemo altero nobilior, nisi cui rectius ingenium, & artibus bonis aptius. Idem de been. lib. 3. cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●urip. Dictye. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicharm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demour. Stob. cap. 84.— animalia muta Quis generosa putet nisi fortia? Nobilitas summa est atque unica Virtus. juven sat. 8. Nobility that Christian Grace giveth:) give me leave the meanest of many that wish well to your Lordship, and rejoice in your welfare, with this sorry Present (though coming somewhat late) to welcome your return home from your late employment abroad: And therein to join Her with you, whom c 1 Pet. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Gorgon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in Patr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in convent. Episc. Itaque quod Hieron. olim praefat. in Prov. paucis immutatis, jungat Epistola, quos junxit Conjugium. Imò charta non dividat, quos Christi nectil amor. Et ad Chrom. & Euseb. Non debet charta dividere, quos amor mutuus copulavit, etc. a spiritual knot, as well as a civil band, hath made one with you in Christ. This the rather, because I assure myself, that you are both of you of the Persons therein deciphered, and have joint share therefore in the Benefit therein propounded and promised. For the Work itself; I doubt not, but many things will be found in it, that to a mere Natural Man will seem to be d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cleanthes apud Arrian. dissert. l 4. c. 1. strange Paradoxes; which yet every good Christian, having duly weighed, will easily acknowledge with me, to be agreeable to Truth. So it is indeed that e Opera. Dei sunt in mediis contrariis. Luther. apud Paulum ab Eitzen in Genes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Cypr. GOD'S Works (as that blessed f Verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod de Bapt. Dominus joan. 5.35. Light of GOD Martin Luther, was wont to say) are effected usually by Contraries. And a Christian Man's Life here (as g Aeternitas rerum constat contrariis. Senec. ep. 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Plut. de tranquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Stob. c. 93. the Heathen Man said of every Man's) is a mere Mixture of h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caesarius apud Greg. Naz. ep. 59 Contrarieties. i Psal. 34.19. & 73.14. Luk. 9.23. & 21.12, 16, 17. Act. 14.22. 1 Cor. 15.19. None encumbered with more Crosses; but k Luk. 9.24. & 21.18. 2 Cor. 1 3, 4, 5. & 2.14 & 6.10. & 10.4. none accompanied with more Comforts, and those such as may well not countervail only, but even throughly weigh down the other. In so much, that I see not why a Christian Man, though exposed to such a multitude of Crosses, (were it not for his own, either want of Wisdom, or weakness) might not well live the comfortablest life of any Man in the World, whatsoever estate or condition of life GOD hath pleased to assign and confine him unto. Nor have any therefore cause to waive the profession of Christianity in regard of such Crosses, as a disconsolate and uncomfortable estate. Of Children we use to say, that they are l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de prolis amore. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Incertus Author. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Democrit. apud Stob. cap. 74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Evenus apud Plut. de am. prol. Certain Cares, uncertain Comforts; and yet we see m Gen. 15.2. & 30.1. john 16.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Menand apud Stob. c. 73. how desirous naturally Men and Women are to have Issue: and that, n 1 Sam. 1.6, 7, 8, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ibid. even those also that for outward things mihgt well live comfortably without. How much more have all cause to desire Christian Grace, when the Comforts that attend it, are so sure and certain, if men be not their own enemies; yea when no sound Comfort (as is here showed) can be attained without it; Unworthy is he of Issue, that o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Oenoma●. esteemeth not the Care he taketh for his Children, especially p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Eurip. Meleagr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Menand. being toward, dutiful, and inclinable to good things, q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Danae.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Androm. inde restituendus apud Stob. cap. 74. abundantly over-countervailed in the Comfort he hath or may have of them. Nor is he worthy of Christ, that accounteth not the Crosses that Christianity and the Profession of it may procure, (for of other Crosses that worldly men are alike subject to with such, what need I say aught? and yet let these go also in the same reckoning with those;) all abundantly r Rom. 5.2, 3. & 8.18. over-countervailed with those spiritual Comforts, that the assurance of God's favour towards him in Christ Jesus may afford him, if the Eye of his Soul be throughly opened duly to apprehend it. This mine endeavour is to show in this weak Discourse; (the weaker, s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Languente mens & languet unâ corpore. because amids much weakness during my late restraint by sickness, out of broken Notes, either reserved by myself, or taken by others from my mouth, as they are wont to be, at the time of the delivery of it, with addition of such things as came then further to mind, and seemed not altogether impertinent, it was by piecemeal put together:) and to incite all good Christians (notwithstanding such occurrents) to strive and strain themselves t Psal. 13.4, 5. & 42, 5, 11. by their cheerful carriage in such cases, to seal up the truth of it (which they cannot but acknowledge;) to those that may question it, or make doubt of it. This was I the rather enduced to take some pains in, supposing that other weak ones like myself, (for of such am I bold to judge, as u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in julian. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem post redit. suum. Hoc enim proclivius homo suspicatur in alio quod sentit in seipso. Aug. in Psal. 118. conc. 12. the manner is, by myself;) being ordinarily too too backward herein, might have need of some quickening and stirring up thereunto. To which purpose if it shall be available unto any the meanest, I shall have cause to bless God for his Blessing thereupon. If to yourselves among others, Persons for Place and Piety so eminent, (for even x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Basil. the worthiest also have their wants; nor do the best joy so much as they either ought or might in this their Blessed Estate; and y Liceat usurpare Pauli illud Rom. 15.14, 15. Martem aere liticen accendit bellantibus Imbellis ipse: plebsque ignava fortibus Clamore stimulos subdit dimicantibus. Acer, & ad palmae perse cursurus honores, Si tamen horteris, fortius ibit equus. Ovid. Pont. 2.11. the very weakest may help on the worthiest:) much more. Let it howsoever testify my deserved respect to you both, and my thankful acknowledgement of your Lordship's kindness shown me in my friend and myself, at home and abroad. So with unfeigned thankes to God's Goodness for your Lordship's Safe return to us, reserved, I hope, in mercy for further Service to God and his Church; and hearty Prayer for the continuance of health and welfare, such especially as z 3 john 2. Saint John wisheth his beloved Gaius, to you both; I take leave, and rest ready To be commanded by you in the Lord, THOMAS GATAKER. THE JOY OF THE JUST: WITH THE SIGNS OF SUCH. PSALM 97.11. Light is sown for the Righteous; and Joy for the Upright in Heart. AN a Musica in luctu, importuna narratio. unseasonable discourse, saith b Eccles. 22.6. Siracks' Son, is as music in mourning. And to some, peradventure, it will seem somewhat unseasonable to treat of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sophocl. joy in times of Grief; in such a time especially, when so much cause of sorrow, that it may well seem a sin not to be in some sort * Amos 6.6. sick of it. And yet it will not (I hope) prove so unseasonable, if all be well weighed, to treat even in such a time of such joy, as God's Spirit here speaketh of. For d Math. 9.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Greg. Naz. ep. 66. when is Physic more seasonable than in time of sickness? Or when had God's Children more need of e Esai. 40.1. & 50.4. & 61.1. Temporis officium est solatia dicere certi, dum dolour in cursu est. Ovid. de Pont. 4.11. cheering up, than when they are pressed down with the heaviest crosses and calamities? The very main Scope and drift of the Psalmist, who ever he was, in this Psalm. The Psalm Psalm is * Partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly Prophetical, and partly consolatory. And may well be divided into Doctrine, Scope. and Use. Matter. Doctrine. The Doctrine delivered in the f Verse. 1. 9. former Part of the Psalm, is concerning Part 2 the Powerful and Potent Kingdom of Christ: the Glory, Greatness, Might, Majesty, and ample extent whereof, Use. is in most Majestical manner, and with a style no less stately described from Part 1 Doctrine. the first verse to the tenth. Part 2 The Use of the Doctrine is twofold in the rest of the Psalm; Uses 2 Partly for Encouragement, And partly for Comfort. Use 1 First for Encouragement, g Vers. 10. to incite the Godly to cleave close unto God, and to depend wholly upon him, with assured expectation of safety and deliverance from him, as being so Great, so Mighty, so Potent a Prince. Use 2 Secondly, for Comfort, h Vers. 12. to cheer up their hearts that so do, amids those manifold crosses and calamities that they may chance to be exercised here withal for a while. Text. i Vers. 11. Between both which is this pithy and golden Sentence inserted, inferred as a Corollary upon the former, prefixed as an Introduction unto the latter; Connexion. and so shaking hands, as it were, jointly with either: Light is sown for the Righteous; and joy for the upright in heart. Division. Branches 3 In it we may consider; Branch 1 1 A Blessing or a Benefit, and that such an one as all desire, * Eccles. 11.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Iphig. Aul.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Chrys. orat. 3. Light or joy: for they are both in substance the same: the one put for the other, as k Ester 8.16. Esa. 50.10. elsewhere oft, in the former part; and the one of them expounded by the other in the latter part. Branch 2 2 The Persons to whom this Benefit belongeth, who may therefore lay claim to it, and justly hope for and expect it; l 1 Cor. 15.19. those that seem to share least in it, the Just, or the Righteous; that is, as in the latter part of the Verse it is expounded, all such as are sincere and upright in heart. Branch 3 3. The Manner or Measure, how fare forth such either do or may partake in it for the present: It is sown for them: it is as yet but seedtime with them: some beginnings of it they have already, and the rest they shall have; but their Harvest is behind yet, the main Crop is yet to come. Consider. 3 We will first join the first and the second together. For to speak Consider. 1 much of the first apart would be to small purpose. Consider. 2 Then consider somewhat of the third by itself: Consider. 3 And so pass on to, and conclude with the Illustration of the second, ending there our Discourse, where the Text itself endeth. Consider. 1 The main Point then that in the first place offereth itself to us, Point 1 is this; that Branches 2 * Gaudium bonorum est. Aug. de Civit. Dei, l. 14. c. 8. Light or joy is the Just man's Lot; And “ Nisi justus non gaudet. Senec. epist. 59 The Just Man's Lot alone. joy belongeth to the Righteous, and to the Righteous only: None but the Godly have good or just cause to rejoice. Branch 1 The Righteous have right to it. Observation 1 For, for them it is prepared. There is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de bapt. Light and joy sown for Reason 1 them. To them it is promised: m Psal. 68.4. The Righteous shall be glad and rejoice Reason 2 before God; yea they shall exceedingly rejoice: And, n Psal 64.10. The Righteous shall be glad in the Lord, and trust in him: and all that be upright in heart shall rejoice. To them it shall be performed: o Psal. 126.5. They that sow now in tears, shall Reason 3 reap in joy.. p Esa. 35.10. The redeemed of the Lord shall turn unto Zion: and everlasting joy shall be upon their heads. Yea when the wicked shall mourn and howl, they shall sing merrily. q Esa. 65.13, 14. My servants shall rejoice, when you shall be abashed: my servants shall sing for joy of heart, when you shall cry out for anguish of heart, and shall howl again for vexation of spirit. To them it is in part made good for the present. s Psal. 30.11. & 32.7. There is a snare, Reason 4 or a cord, saith Solomon, r Prov. 29.6. in the sin of the wicked to strangle their joy with: but the righteous sing and are merry. And, s Psal. 30.11. & 32.7. Thou hast turned my mourning into dancing, saith David, thou hast loosed my sackcloth, and girt me with gladness. Unto it they are exhorted. Rejoice in the Lord, saith the Psalmist, Reason 5 ye righteous, as t Psal. 33.1. elsewhere, so * Vers. 12. in the very next words to my Text. And, u Psal. 32.11. Be glad in the Lord, and rejoice, ye righteous: and shout for joy, all ye that are upright of heart. And x Philip. 3.1. Finally, saith the Apostle, brethren rejoice in the Lord: And, y 1 Thess. 5.17. Rejoice evermore: And again, z Phil. 4.4. Rejoice in the Lord always: and yet again, I say, Rejoice. Nor would the Holy Ghost thus incite to it, if there were not good ground for it. Now the Godly have a twofold cause to rejoice: Grounds 2 a Et res plena gaudio & spes. Gaudium in re; gaudium in spe. Gaudium de possessione, gaudium de promissione Gaudium de praesenti exhibitione; gaudium de futura expectatione. Bern. de temp. 15 In regard of what they have; and in regard of what they hope for: In regard of the present grace and favour of God: And in regard of their hope of future glory with God: They are in present possession of the one; they live in expectation of the other. Ground 1 First, for the present: they are b Rom. 5.9. freed from God's wrath: they are c Rom. 5.10. reconciled unto God; they are d Rom. 5.1. at one again with him; yea they Branches 2 are e Ephes. 1.6. in special grace and favour with him. First, they are freed from God's wrath. Which the more heavy and dreadful it is, the greater joy it must needs be for a man to be freed from it, that was before obnoxious, as we are all naturally unto it. Branch 1 f Prov. 20.2. & 19.12. The wrath of a King, saith Solomon, is as the roaring of a Lion: ( g Amos 3 8. who when he roareth, who trembleth not?) and h Prov. 16.14. as the messengers of death. And what is the wrath then of i 1 Tim. 6.15. Apoc. 19.16. the King of Kings, the sovereign Lord, not of men's bodies only, but of their souls too, able as k Genes. 2.7. he made both, so l jam. 4.12. Matth. 10.28. to destroy both in Hell fire, m Esa. 66.24. where the worm never dieth, and the fire never decayeth, and n Apoc. 14.10, 11. Vbi mors sine morte, finite sine sine, defectus sine defectu: quia & mors semper vivit, & finis semper incipit, & defectus deficere nescit. Greg. mor. l. 9 c. 47. the torment consequently is never at an end? Now what greater joy can there be to a poor Prisoner, a condemned person, that lieth in hourly expectation of being drawn forth to execution, That through daily fear of death, o Heb. 2.15. 1 Cor. 15.31. Quotidiè moritur, mortem qui assiduè pavet. Perit ante vulnus pavore, cui spiritum rapuit timor. Sen. Herc. fur. 4. Si quod ab homine timetur malum, eo perinde dum expectatur quast venisset urgetur: & quicquid ne patiatur time●, jam metu patitur. Sen. ep. 74. dieth daily before he die, and p Morte mori potiùs quam vitam ducere mortis. Morsque minus poenae quàm mora (quàm metus) mortis habet. Maximin. eleg. 1. Quid enim hujus vivere est, nisi diu mori? Sen. epist. 101. leadeth by means thereof an anxious life, little better, if not q Insidias semel subire satius est quàm cavere semper. jul. Caesar. Sueto●. c. 86. Incidi semel est satius qu●m semper premi. Nemo tam timidus est, ut malit semper pendere quam semel cadere. Sen. epist. 22. Gravius est aliquem spem mortis expectare, quàm tormentum in cru●el●a sustinere. Cassiod. epist. var. 7.6. more bitter, than death; What greater joy, I say, can there be to such an one, than to have tidings brought him that his Pardon is procured? We read in our own Chronicles, of r Viscount Lisle in Hen. 8. Francise Landav in Annal. l. 1. & Holinsh. in Hen. 8. an. 34. some who have been so surcharged and transported with joy thereupon, that they have even surfeited of it, (as persons that have been long famished, feeding over-greedily upon good victuals, when they come at first again to them) and have died with it: Their joy hath been more than they were able s Quomodo de Tantalo Pindar. Olymp. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to digest. And what greater joy than can there be to a poor distressed soul, especially having lain some space of time under the heavy apprehension of God's wrath, and so having had some kind of * Quomodo Bern. ad illud Psal. 55.15. Descendant in infernum viventes. Descendant viventes, ut non descendant morientes. Ad fratr. de mont. Dei. Sed & Anselm. in deplor. & Gers. super Magnif 9 Hell here out of Hell; than to have t Ephes. 1.17. the pardon of his sins sealed unto him by God, to have u 2 Corin. 5.19, 20. Luke 24.47. Act. 13.38. tidings hereof brought him by the ministry of God's Word, and some “ 1 Corin. 2.12. assurance of it given him by the testimony of God's Spirit? To which purpose David having upon his own experience both of the one estate and the other, pronounced them to be in a most happy and x Psal. 32.1. blessed estate, that have their iniquities forgiven, and are cased of their sins; concludeth his discourse with an incitement of all such to y Psal. 32.11. joy and to great joy; as none having better or greater cause than such z Act. 2.38, 41, 46. & 16.31, 34. to rejoice. Branch 2 It is matter of much joy then for a man to be freed from God's wrath. But the Godly are not so only. They are not freed from God's wrath alone, but they are received into special grace and favour with God. And if a Prov. 19.12. the favour of a King, b Psal. 146.3, 4. Esa. 2.22. a mortal man, whose breath is in his nostrils, be (it is salomon's comparison) as the dew upon the grass, or the green herbs, that refresheth and cheereth, and maketh all to thrive: What a benefit is it then to be in favour with c Psal. 30.5. God, in whose favour there is life? yea d Psal. 63.3. whose favour is better than life? Since the Godly therefore are e Psal. 5.12. & 32.10. & 103.4. girt about, as the Psalmist speaketh, with God's favour, they may well be f Psal. 30.11. girt about with joy.. And the assurance of it alone being better than life, may well serve sufficiently to cheer up their hearts even amids those afflictions that are g Eccles. 7.26. more bitter than death. Ground 2 Secondly, the righteous have just cause to rejoice, as in regard of what they have, so in regard of what they hope for and expect. * Rejoice in hope, saith the Apostle: a second Ground of their joy.. For they live in hope and expectation of h Rom. 12.12. h jam. 1.12. a Crown, of i Luk. 12 32. a Kingdom; of k 1 Cor. 9.25. an incorruptible Crown, of l 1 Pet. 1.4. Apoc. 15.22. Luke 1.33. an everlasting Kingdom: of a most happy, a most blissful, a most blessed estate. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiph. de chorent. Spes dulcissima oblectamenta. Sen. epist. 23. Hope, we say, is the very Heart of the Soul, and the very Life of a Man's Life. It is that that putteth Spirit into our Spirits, and maketh our Life to be Life. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Miserrimum est timere, cùm speres nihil. Sen. Troad. 3. Itaque postquam adempta spes est, lassus cura confectus animus stupet. Ter. And. 2.1. An hopeless Life, is an heartless Life: And he is a most forlorn man that hath no Hopes. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Electra apud Nonnum Dionies. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. ep. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. propauper. Sola spes hominem in miseriis consolari solet. Cic. in Catil. 4. Vide Ovidium de Ponto 1.7. It is that that is wont to support men's Souls, and not to stay them only from fainting, but to cheer up their hearts, and to fill them with joy, amids many sore crosses and occasions of much grief. And if worldly hopes can do so much, being so vain, so p Spes incerti boni nemen est. Sen. epist. 10. Fallitur augurio spes bona saepe suo. Ovid. epist. 16. Multa quidem praeter spem sci● multus bona evenisse. At ego etiam qui speraverint spem decepisse multos. Plaut. Rud. 2.3. uncertain: How much more may a Christian man's hopes, (for there is q Rom. 8.24. Heb. 11.1. no man that liveth more by hope than he; nor hath any man better, or greater, or surer hopes than he hath:) being so great that he cannot possibly hope for so much, but he shall receive much more; and he shall find, when he cometh to it, as the Queen of r 1 King. 10.6, 7. Saba told Solomon, s Ephes. 3.20. Esa 64.4. 1 Cor. 3.9. that the one half was not told him: so certain, that he is as sure of what he hopeth for, as if already he had it; (for this t Rom. 5.5. Spes non confundit. Spes in terrenis incertinomen boni: Spes in divinis nomen est certissimi. Heb. 11.1. hope never faileth: and u Rom. 8.30. Quia jam fecit quae futura sunt. Aug decorrept. & great. c. 9 those that God hath justified, those he hath glorified; they are as sure to be glorified, as if already they were.) How much more, I say, may * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in julian. 1. Spes inconcussa. these hopes of the godly, being so good, so great, so sure, so certain, fill their hearts with joy amids all occasions of grief? x Luke 10.20. Rejoice, saith our Saviour, your names are written in Heaven. And y Matth. 5.11, 12. when men persecute you, and put out your names, and revile you, and speak all the evil that may be of you; even then rejoice ye, and be glad; for great is your reward in Heaven. And, z Rom. 5.1, 2, 3. Being justified by faith, saith the Apostle, we are at peace with God, and we rejoice in hope of the glory of God: yea we rejoice in tribulations. And, wherein (that is, in the hope whereof) ye greatly rejoice, saith S. Peter, though for a season ye be in heaviness by means of manifold afflictions. So that if either the enjoyment of God's present favour, Conclusion. or the assurance of future glory, may either of them alone severally, and much more both of them jointly, well and sufficiently countervail and over-weigh all matter of grief whatsoever; than it is apparent that the godly being presently possessed of the one, and as sure to have, as if they were already possessed of it, the other, can never want, if they could see it, much matter of joy. a Psal. 149.5. Gaudeant sancti. Let the Saints therefore rejoice, saith the Psalmist. But, b Hosh. 10.1. Etiamsi laeta tibi obveniant omnia, non est tamen quod laeteris. Riber. ibid. Rejoice Branch 2 not thou Israel, saith the Prophet Hoshe, so long as thou goest a whoring Observation 2 from thy God. The Godly may well joy, but * Non potest gaudere nisi fortis, justus, & temperans. Senec. epist. 59 Stulti ac mali non gaudent. Ibid. The wicked can have no true joy; the ungodly have no cause at all to rejoice. First, the wicked can have no true joy, because they have not Reason 1 Gods Spirit. For true c Gal. 5.22. joy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be: d Potest esse radix sine stipite, stipes sine fructu: sed nec stipes nec fructus sine radice. there may be a root without a stock, as when e job 14.7, 8. Dan. 4.14, 15. a tree is hewn down, or a bush cut up; and a stock without leaf or fruit, as in winter time; but neither fruit nor stock where the root is not. But wicked men f jude 19 have not the Spirit. As g Rom. 8.9. they are none of Christ's that have it not; so none have it that are not Christ's. And wanting the root therefore, they cannot have the fruit, which springing from it, cannot possibly be without it. For h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. analyt. post. l. 2. c. 11. & rhet. l. 2. c. 22. how can an effect be without the cause of it? Reason 2 Secondly, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Esa. 57.21. Gaudere non est impiis. Aug. de Civit. l. 14. cap. 8. & in Psal. 96. there is no joy to the wicked; because there is k Non est pax impiis. Esa. 48.22. no peace to the wicked. For there can be no true Joy, where there is no inward peace; ( l Rom. 14.17. Righteousness, and Peace, and joy in the Holy Ghost: and, m Rom. 15.13. The God of Hope fill you with all joy and Peace: and, n Galat. 5.22. The fruit of the Spirit is joy and Peace, saith the Apostle) no sound and solid joy, where there is nothing but disquiet and distraction, nothing but terror and horror, nothing but apprehension and expectation of wrath. But o job 15.20 21. the wicked man, saith job, is like a woman that is always in travel; there is a noise of fear ever in his ear. p Esa. 57.20, 21. Nihil stultitia pacatum habet. Tam superne illi metus est quàm infra: ad utrumque trepidat latus. Sequuntur pericula & occurrunt. Ad omnia pav●da, imparata est: & ipsis terret●r auxiliis. Sen. ep. 92. They are as the raging Sea that casteth up mire and dirt, saith the Prophet Esay: There is no peace, saith my God, to the wicked. A seeming q Pax infida, pax incerta. Vti de Romana cum Samnitibus transactione. Liv. hist. l. 9 uncertain peace they may have; but they are never safe, no where sure, seem they never so secure. r Noli huic tranquillitati consider. Momento temporis mare evertitur; & eadem die ubi luserunt, sorbentur navigia. Senec. epist. 4. It is but, saith the Heathen man, like the calmness of the Sea, that seemeth sometimes so smooth that men may play upon it at pleasure, but if there arise but some sudden flaw or gust of wind, as there doth oft in an instant, all is turned topsy turvy, and where men were pleasantly sporting themselves a little before, there whole ships are now swallowed up. The wicked therefore having no sound or sure peace, they can have no serious or settled Joy. Reason 3 Thirdly, Light and joy are put the one for the other. s Ester 8.16. The jews had Gladness, and Light, and joy, saith the Story. And there can be no joy, where is no Light. t Tobit. 5. vulg. edit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Chrys. orat. 4. Nec frustra praedicant mentes hominum nitere liquido die, coacta n●be flaccescere. Symmach. epist. 31. What joy can I have, saith blind Toby, when I sit in darkness, and do not see the Light of Heaven? Now the Godly indeed as they are called u Ephes. 5.8. Light, and x Luke 16.8. john 12 36. 1 Thess. 5.5. Children of Light; so they are said y 1 Thess. 5.4. 1 john 2.9. to be and z 1 john 2.10. abide in the Light, and a john 12 35. 1 john 1.7. to walk in the Light, even b Psal 89.15. in the Light of God's countenance. But all wicked ones as they are called c Ephes. 5.8. Darkness, and the d 1 Thess. 5.5. Children of darkness; the prince they serve is called e Ephes' 6.12. the Prince of darkness, and the State that they live in f Coloss. 1.13. a kingdom of darkness; so they are said g 1 john 1.6. & 2.11. to walk in the dark, h 1 john 2.9. to be and i 1 john 2.11. abide in the dark, k Esa. 9.2. Luke 1.79. to sit in darkness and in a deadly shade. Nor is there hope of ever altering or mending this their estate, unless they altar and amend themselves. For l jude 13. job 10.21, 22. the blackness of darkness, (or darkness as black as pitch, darkness more palpable than that m Exod 10.22, 23. of Egypt was) is reserved and laid up for them (not for a few days, but) for ever. As they n Esa. 9.2. walk in darkness, so they walk unto darkness, o Sunt enim modò in tenebris exteris, unde correctio desperanda non est; quam si contempserint, ibunt in tenebras exteriores ubi correctionis locus non erit. August epist. 120. cap. 22. Ab istis exteris tenebris in exteriores mittentur, qui ex istis exteris non ad interiora convertuntur. Ibid. cap. 36. In tenebras ex tenebris infoeliciter exclusi infoelitius includendi. Ide● homil. 16. from spiritual darkness that holdeth them here for a time, to that p Matth. 8.12. utter, that eternal q Ignis gehennae lucebit miseris ad miseriae augmentum, ut videant unde doleant; sed non luce●i● ad consolationem●●t videant unde gaudeant. Greg. mor. l. 9 c. 49. Isidor. de sum. bon. lib. 1. cap. 31. & Ludoif. vit. Christ. lib. 2. cap. 88 darkness, wherein is nothing but weeping and gnashing of teeth; which when they are once entered into, they shall never get out of again. And seeing then that there can be no joy without light: there can be no true joy to any wicked man wanting true light. Use 1 Now this first may serve to confute and control the preposterous and erroneous conceit of worldly men, that think to find joy where it is not to be had; think there is no joy where it is alone to be had. Error 1 1. That think to find and attain true Joy without Faith, the fear of God, repentance of sin, righteousness, and reconcilement to God, in the outward things of this world, or in sinful delights. But alas, they deceive and delude themselves, embracing with Ixion r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Videndus Eustath. ad Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian in Deor. dialog. & Seru. ad Aen. 6. a cloud in stead of juno, and s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Helen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lycophr. Cassand. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ex Stesichoro Tzetzes. a figment in stead of Helen, with Paris, t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lycophron ex Sophoclis Antigonc, quod●s de uxore mala extulit. Oblectamenta fallacia: falsa gaudia. Ex Virgil. Aencid. 4. Sen. ep. 59— & mala mentis Gaudia. Ex eodem Aug. de civet. l. 14. c. 8. Impropriè locutus, cùm nullum gaudium malum sit. Sen. ibid. a counterfeit shadow of mirth in stead of true joy.. For what sound or inward joy can from outward things accrue? Reason 1 It is u Quodcunque invectitium gaudium est, fundamento caret. Senec. epist. 23. Fragilibus innititur, qui adventitio laetus est: exibit gaudium, quod intravit. Ibid 98. a groundless joy that cometh from them; such as may like a little counterfeit complexion, altar the look and smooth the face outwardly, but never throughly fill, or truly cheer up the soul inwardly. The ground of all true and sound joy must come from within, it must have his rooting in the soul; else it is but x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in julian. 1. as weeds that grow on the top of the water, that float aloft, but can take no sure hold, because they never come at, nor do spring up from the bottom. Cast as many clothes as you will upon a dead corpse, you shall never be able to put any natural heat into it. No, y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Virt. & Vit. the garments that we wear must receive heat from the body before they can return any warmth again unto it. And there must be matter of joy and comfort from within, ere any sound joy or comfort can accrue from any thing without. Reason 2 Again, what sound joy or comfort can any man have, so long as he is forth of God's favour? For no creature can comfort, where he discomforteth. * Rom. 8.31. If God be for us, saith the Apostle, who can be against us? But * Si contra nos, quis pro nobis. Petr. Cell. ep. 112. if God be set against us, who can be for us? What joy could Haman have of the favour of his fellow-Courtiers, when a Ester 7.6, 7. King Assuerus frowned upon him? He might well have said then, as he had formerly said in another case, b Ester 5.13. All nothing availeth me, as long as Assuerus frowneth on me. Or what comfort found Baltasar in the furniture of his Table, the honour of his Princes, the state of his Palace, or the multitude of his Provinces, when the finger of God writ him his destiny on the wall, “ Dan. 5.5, 6. which he feared so much before he heard what it was? What sound joy can there be to a malefactor condemned to die a most cruel death, and to suffer so much torture before he die, that c job 3.20, 21. Morsque minus poenae quàm mora mortis habet. Maximin. eleg. 1. Caius non temerè in quenquam, nisi crebris & minutis ictibus animadverti passus est, perpetuo notoque jam praecepto, ita fieri ut se mori sentiat: qui & mortem deposcenti, Nondum, inquit, tecum in gratiam redii. Sueton. cap. 30. Hinc Oedi●us Senec. Theb. 1. O●nitte poenas languidas longae morae, Funus meum ne extend; qui cogit mori Nolentem, in aequo est, quique properantem impedit. Occidere est, vetare cupientem mori. Non tamen in aequo est, alterum gravius reor. Mal● imperari, quam eripi mortem mihi. the delay of death shall be worse, and more intolerable than death, though he revel and swagger in the prison, and strive to pass away the time with his companions, as merrily as he may, while the halter, that he must die by, hangeth over his head? d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sera vind. It is the state of every wicked one. He is, while he so continueth, but a damned wretch, a condemned person; ( e john 3.18. Quotidiè damnatur, qui semper timet. P. Syr. He that believeth not, saith our Saviour, is condemned already:) f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de ser. vind. Mundus hic malis carcer est, Merita carcerem faciunt. In uno eodemque habitaculo alteri domus est, alteri carcer est, dum ille custodit, ille custoditur: alleri domum fecit. libertas, alteri carcerem servitus. Aug. in Psal. 141. He is in this World, as in God's Prison, whence there can be no escape: he is there fast under g Carcere includitur; reatu ligatur: carcer ejus cor ejus est. Aug. homil. 40. Nihil est miserius quàm animus hominis conscius. Plaut. Mostell. 3. 1. the chains of a guilty conscience, ready to pinch and gall him, if they be but a little straightened: howsoever therefore he riot and revel here, and strive to pass over pleasantly the time of his restraint, having by his Jailers leave and permission, the liberty of some part of this his prison; yet he can never be truly joyful, never hearty merry, so long as he remaineth so: His mirth it is not hearty, it is but strained, or it is but a mere delusion, a fool's paradise at the most. There can be no cause in the world therefore of rejoicing to any man, till he be reconciled unto God. Because though a man had all the world, yet could all the world do him no good, h Anne magis siculi gemuerunt aera tyranni? Aut magis duratis pendens laquedribus ensis Purpureas subter cervices torruit, Imus Imus praecipites, quam si sibi dicat, & intus Palleat. infoelix, quod proxima nesciat uxor. Pers. sat. 3. Allusit ad Damoclis historiam, cui ea ratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5. so long as the heavy wrath of God hangeth over his head, as the sword did sometime over the head of the Tyrant's flatterer, ready every hour to seize on him, and Hell-mouth gapeth under him, ready as soon to receive him. He may out of ignorance of his own estate, slumber a while in security, or apply himself to some flashie pleasures; but if he saw his own estate, if he knew his own plight, he would rather * jam. 5.1, 2. howl and weep every hour all his life long. Error 2 A second conceit of worldly men, is, that they think there is no joy there, where it is only to be had: There is no joy, they think, to be found in the good ways of God. It is the conceit of many, and it keepeth many back from looking that way, that if a man set foot once into God's ways, all his joy is instantly dashed and lost, all his mirth is marred, he must never look to live merry hour after: Whereas indeed it is clean contrary. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo de malorum insid. Sola virtus praestat gaudium perpetuum, securum. Sen ep. 27. There is no true joy but there; no sound mirth to be found in any thing elsewhere. Thou shalt never be truly merry, till thou be'st truly godly, till thou art become sincerely religious. k Gaudium proprium honorum & piorum est. Aug de civet, Dei, 14. c. 8. True joy is proper and peculiar to the godly alone. It is * Galat. 5 22. a fruit of God's Spirit; which they alone have: it is “ Rom. 14.17. a branch of Christ's Kingdom, which they only belong to. As the Heathen man saith, that * Amabit sapiens; cupient caeteri. Asram. Solus sapiens scit amare. Sen. epist. 81. Gaudebit sanctus; caeteri lascivient, vel gestiunt, ut Aug. de serm. in mont. l. 1. Gaudium nisi sapienti non contingit. Sen. ep. 59 A wise man only loveth, others but dally and lust only: so others may revel, the godly only rejoice. Christianity and Piety doth l Existimas me nunc detrabere tibi multas voluptates. Imò contra. Noli tibi unquam deesse letitiam. Volo illam tibi dominasci: nascitur, si modò intra leipsum sit. In veri gaudii possessione esse te volo, quod nunquam deficiat, Ad solidum conor perducere, quod introrsus plus pateat. Sen. ep. 23. Major est suavitas mentis quàm ventris. Aug. de verb. Dom. 27. not call men away from joy; but it inviteth them to true joy, to sound joy, to incessant and everlasting rejoicing. It doth m Isaacum, i. gaudium jugulandum tibi formidas? securus esto. Non Isaak, sed aries mactabitur: non peribit tibi laetitia, sed contumacia, cujus utique cornua vepribus haerent, & since punctionibus anxietatis esse non potest. Bern. de bon. descr. not quell and kill, or quench our mirth; it doth only correct and qualify it, that it may be such as it should be, and such as is behooveful for us for it to be. n Sapiens laetitia fruitur maxima, continua, sua. Sen. epist. 72. The Christian man may live as merrily as any man in the world may: yea his life may well be the merriest of any man's under the Sun. Since that o Psal. 36.9. Hunc ita fundatum necesse est sequatur hilaritas continua, laetitia alta atque ex alto veniens. Senec. de beat. c. 4. he draweth his mirth from the Wellhead, where there is joy and Pleasure God's plenty; where there is p Satietas gaudiorum an ●enissimorum. Psal. 16.11. Fullness of most delightful joys, and q Torrens delitiarum. Psal. 36.8. Streams of pleasures that flow for ever. For to omit that Godliness doth not ●ebar or restrain a man of the use of any honest and lawful natural delight; much less deprive him of all comfort and a Haec quoque fortuit●● tunc delectant, cùm ●lla ratio temperavit & miscuit Sen. ep. 72. delight in the use of them. A Christian man hath a good right unto, and a just interest in all things procured for him by Christ, and in him again restored to him, (though by his first Parent's default forfeited) and among other things also even to the comforts and delights of this life. For all things b 1 Cor. 3.22, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antisth. & Zeno apud Edert. Vnus est sapiens, cujus omnia sunt. Sen. de benef. l. 7. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Post Diogenem Clemens Alex. in protrept. saith the Apostle, as well things present, as things to come, and even this world too, (and such honest joys and delights consequently as it is able to afford) are yours, because you are Christ's, who is c Hebr. 1.2, the Heir of all things, and d Apoc. 21.7. you in him, being e Rom. 8.17. Coheires with him; and he Gods. Though his joy depend not upon them, as the worldly man's doth, yet f 1 Cor. 7.30, 31. Deut. 12.21, 22 & 14.23, 26. Neh. 8.10, 11, 12. Zech. 3.10. he is not debarred of them, and of the free and comfortable use of them: which g Gen. 30.27, 30. & 39.5. Deus multa malis tribuit. Sed ea bonis paraverat. Contingunt autem & malis, quia separari non possunt. Non possent certis contingere, nisi & caeteris donarentur. Sen. de benes. lib. 4. cap. 28. for his sake many times even the wicked worldly ones have more plenty of, than otherwise they should have had. h Non sequitur, ut cui mens sapit, ei palatum non sapiat. Cic. de fin. l. 1. Sensum enim hominis nulla exuit virtus. Sen. ep. 85. Nor doth it follow, saith the Heathen man, that a wise man's should find no relish in his meat, because i job 12.11. & 34.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Eunom. his mind findeth more relish in some other better matters: or that a Christian man should not find k Psalm. 66.13. much delight and comfort even in these outward things, because l Psalm. 4.7. he hath other and better matter of joy and comfort within. He could not be so m Gen. 32.10 & 48.15. Deut. 32.13, 14. hearty thankful to God for them, if he found not much comfort, delight, relief and refreshing in them. Yea n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de virt. & vit. no man may eat his meat with more delight, or use his honest recreations and disports with more comfort, or have more joy of his worldly wealth and estate, than the Godly man may: worldly men have these things but as thiefs stolen goods, that they make merry with in hugger mugger; or as a man that hath rob the king's Exchequer, and by that means enriched himself. Whereas the godly man hath them o Genes. 32.10. Psal. 65.9, 10, 11, 12. Zech. 9.17. as favours bestowed on him by God, as effects and fruits of his love, which maketh them the more comfortable by much to him, and doth exceedingly improve his joy and delight in them: since p Non tam dono laeta est, quam abs te datum; (non tam munere quàm abs te missum;) id verò triumphat seriò. Ter. Eun. 3.11. At illa quanto gratiora sunt, quantoque in partem interiorem animi nunquam exitura descendunt, cùm delectant cogitantem magis à quo, quàm quid acceperis. Sen. de been. l. 1. c. 15. it is the Giver oft that joyeth a man more than the gift: and a small matter bestowed on a man out of grace and favour by his Sovereign, doth more rejoice him, than a far greater gotten from him by stealth. And as for such filthy and beastly delights, such inordinate and brutish lusts, as q Non est vera jucunditas quae secundùm seculum jucunditas est. August. in Psal. 96. Virg. cùm mala mentis Gaudia dixit, impropriè loeutus, significavit homines suo malo laetos. Sen. ep. 59 have indeed no sound pleasure in them, no more than is found in the scratching of some unsound or evill-affected part when it itcheth; and r Dimitte istat voluptates turbidas, magno luendas: non venturae tantum, sed praeteritae nocent. Quemadmodum scelera etiam si non sint deprehensa cùm fierent, solicitudo non cum ipsis abit: ita improbarum voluptatum etiam post ipsas poenitentia est. Non sunt solidae, non sunt fideles: etiamsi non nocent, fugiunt. Sen. ep. 27. Oblectamenta fallacia & brevia; ebrietatis instar, quae unius horae hilarem insaniam longi temporis taedio pensat. Idem ep. 59 Adeò haec gaudia non sunt, ut saepe initia futurae tristitiae sint. Ibid. bring much more pain with them commonly at parting, or if not then presently, not long after: howsoever he may have formerly taken some delight in them, as worldly men ordinarily do: yet being healed now of his disease, it is no pain for him to part with them, s At non est voluptatum tanta quasi titillatio in senibus. Credo, sed ne desideratio quidem. Nihil autem molestum, quod non defideres. Cupidis fortasse rerum talium odiosum & molestum est career: satiatis verò & expletis jucundius est carere quam frui. Quanquam non caret is qui non desiderat. jucundius ergò non desiderare quàm frui. Cic. de senect. An tu malam optares scabiem, quia scabendi aliqua est voluptas? Erasm. in colloq. he desireth not the itch, that he may be scratching again; no more than Saul, when t 1 Sam. 10.9. a new heart was given him, had a mind to be following his Father's Asses any more. He is no more troubled with the leaving and forbearing of them, than u 1 Cor. 13.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. in protrept. sub nutrice puella velut cùm luderet infans, Quod cupidè petiit, maturè plena reliquit. Horat. epist. 1. lib. 2. men grown are wont to be troubled, when they are come to maturity and ripeness of years, that they may not now play at chery-pit, as they had wont to do when they were children; or that they must lay aside and leave off such childish toys, as sometime they made much reckoning of: or than men glorified in Heaven after the resurrection shall be grieved, that they do x Luk. 20.34.35. not eat and drink, and marry, and make merry still in that manner as they did, while they lived here on earth. These and the like vanities godliness indeed waineth men, and estrangeth their minds from, and y Vanas voluptates, breves, poenitendas, in contrarium abituras. Ita dico, in praecipiti voluptas est, ad dolorem vergit. Sen. epist. 23. by restraining them of such pleasures, freeth them from far greater pains, that such filthy, frothy, and flitting delights are z— nocet empta dolore voluptas. Horat. epist. 1. dear bought with. But in stead thereof it a Tenes utique memoria quantum senseris gaudium, cum praetexta posita, sumpsisti virilem togam, & in forum de ductus es. Majus expecta, cum puerilem animum deposueris, & te in viros philosophia transcripserit. Senec. epist. 4. furnisheth them with other joys and delight, such as do so fare surpass all outward joys whatsoever, as there is indeed b Homo erat, qui improbos gaudere negabat: norat gaudia calicis, mensae, lecti, etc. sed tale gaudium videbat, in cujus comparatione illud gaudium non erat. Ac si tu nosses , & alii laudanti lucernam diceres, Non est lux ista. August. in Psal. 96. Quae sunt epularum, aut ludorum, scortorumve voluptates cum his voluptatibus comparandae? Cic. de senect. Nemo sanae mentis ampliorem credat esse in vitiis quàm in virtutibus delectationem. Bern. de bon. deser. no comparison between the one and the other: the one is as no joy in regard of the other. For what is the Kingdom of Christ? nothing but dumps and doubts, and drooping, and melancholy fits, as many imagine. Or what is the work of God's Spirit in the hearts of his Children? To possess their souls wholly with terrors and fears; or to fill them with grief and pensiveness only? No, c Galat. 5.22. The fruit of the Spirit is joy and Peace, saith the Apostle. And, d Rom. 14.17. the Kingdom of God is Righteousness, and Peace, and joy in the Holy Ghost. There is true joy, there is sound joy, there is unutterable joy; ( l 1 Pet. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. You rejoice with a joy glorious, saith the Apostle Peter, and unspeakable; And m 2 Cor. 7.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I do over-abound exceedingly in joy, saith Saint Paul; as finding no words sufficient to express his joy with;) such joy, as n Illud verum & solum est gaudium, quod non de terra, sed de coelo est, quod non de creatura, sed de Creatore concipitur. Cui comparata omnis aliunde jucunditas muror. est, omnis suavitas dolor est, omne dulce amarum, decorum omne foedum, omne aliud quodcunque delectare possit, molestum. Bern. epist. 114. no worldly joy is once to be compared with; such joy, o Apoc. 2.17. Ego neminem arbitror posse vel scire quid sit, nisi qui acceperit. Bern. in Cant. 3. Melius impressum quàm expressum innotescit. Ibid. 9 as no worldly man is able to conceive what it is. p Prov. 14.10. The soul only, saith Solomon, knoweth it own bitterness; nor doth another feel its joy.. And q Mel si non nosses, quàm benè saperet, nisi gustares non scires. Lauda verbis quantum potes, qui non gustaverit, non intelliget. Aug. in Psal. 30. & 51. Cyrill. ad joan. lib. 4. c. 38. & Greg. in Evang. 36. Talk, saith Augustine, as long as you will, and all you can, of honey, and of the sweetness of it, unless a man taste it, he can never conceive what it is. So undoubtedly it is here: r In his non capit intelligentia, nisi quantu● atemgit experientia, Bern. in Cant. 22. Expertus novit; inexpertus ignorat. Idem de diverse. 19 He alone that hath tasted it, can tell, what sweet peace and tranquillity of heart and mind, what unspeakable joy and comfort of spirit is there found and felt, where the mercy of God in Jesus Christ is once sound assured and sealed up to the soul. Use 2 Secondly, this may serve for Exhortation, Exhortation. and incitement to Godliness, and to godly joy; to labour for it, and to joy in it. Branch 1 First, to incite men to labour for righteousness, if they desire to attain to true and hearty rejoicing. Wouldst thou have joy? ( a Nemo est qui non gaudere velit. Bern. de diverse. 19 Who would not? For b Nemo est qui non beatus esse velit. Aug. ep. 121. & de Trinit. lib. 13. cap. 3. Vivere omnes bea è volunt. Sen. de beat. cap. 1. all men desire happiness: and * Beata quippe vita est gaudere veritate. Aug. confess. l. 10. c. 23. as there is no full happiness without joy; so there is no sound joy without true happiness.) then c Disce gaudere. Sen. epist. 23. Hujus fundamentum quod sit, quaeris? ne gaudeas vanis. Fundamentum esse dixi? culmen est. Ad summa pervenit, qui scit quo gaudeat. Ibid. learn here the right way to it: then take that course that will bring thee to true Joy and sound Peace, d Matth. 6.32. Seek the Kingdom of God and the Righteousness thereof. It is the righteous man only that can truly rejoice. For o Rom. 14.17. The Kingdom of God is Righteousness and Peace, and joy in the Holy Ghost. There is f Gaudium in sine; sed gaudium sine fine. Bern. de diverse. 19 joy in the end, saith Bernard, and joy without end: but g Est gaudium de regno Dei, sed non est primum in regno Dei: de justitia & pace gaudium procedit. Ibid 18. Laetitia merces; justitia meritum & materia est. Idem de temp. 30. the way to this joy is by Righteousness and Peace. From Righteousness Peace floweth, and joy from Peace. The one is h Ipsa est via per quam ad pacem proceditur, ad laetitiam pervenitur. Idem de temp. 30. Quid viam praetergredimini, qui ad gaudium properatis? Idem de diverse. 18. Quid praecipiti saltu justitiam transilientes & pacem, rem finalem in principium convertere & pervertere vultis. Ibid. 19 the way, the other is the end; and unless we go the way, we can never come to the end. It is true indeed, if there were * Eundem cursu diverso portum petas. Plin. lib. 9 epist. 19 Hieron. epitaph. Nepot. diverse ways that tended to one end, it were no great matter, which of them a man took: though he should go further about, it may be, and take somewhat the more pains, yet he were sure at the last to arrive where he would. But when a man hath tried all other courses, he shall find in conclusion, that there is i Gaudium hoc non nascitur nisi ex virtutum conscientia. Senec epist. 59 no other way but this to attain to true joy, and that all his labour therefore was lost in beating about and seeking by other courses to compass it. It was salomon's own case. And k Eccles. 2.12. who can hope after him to discover some new passage that he could not? l Eccles. 1.16. 1 King. 3.12. He was the wisest man that ever was: m 1 King. 3.13. Eccles. 2.1.— 11. nor wanted he abundance of all such things as worldly men are wont to take delight in, and make the matter of their joy. But when n Eccles. 1.13, 17. & 2.1, 2, etc. he had wearied himself in a multiplicity of byways, treading one while in one path, and travelling another while another, and o Eccles. 7.7, 9 pursuing each as fare as any of them would lead, at length he concludeth that there was no true joy, comfort and contentment to be found in any thing but p Eccles. 12.1, 13. in the fear of God and in doing his Will; and that in all other courses, carried they never so goodly a show with them, or seemed they to promise never so great matters, there was q Eccles. 1.1, 14, 17. & 2.1, 11. nothing to be found but vanity and vexation of Spirit, and no more therefore to be gotten or gained by them. And r We his qui praetere rediuntur viam, qui relicta justitiâ vanam & transitoriam laetitiam quaerunt. Cùm enim de transitoriis quaerunt laetitiam, non poterit non transire laetitia transeuntibus eis de quibus erat: sic lignis deficientibus deficit ignis. Bern. de temp. 30. Ad ●audium pervenire cupis; sed erras, qui inter divitias illuc venturum esse te speras. Inter honores gaudium, i. inter solicitudines quaeris? Ista quae sic petis, tanquam datura gaudium & voluptates, caussae dolorum sunt. Omnes tendimus ad gaudium: sed unde magnum & stabile consequantur, ignorant: Ille ex conviviis & luxuria; ille ex ambitione & circumfusa clientium tu●ba; ille ex amisa; alius ex studiorum liberatium vana ostentatione, & nihil sanantibus literis, Omnes istos oblectamenta fallacia & brevia decipiunt: sicut plausus & acclamationis secundae favour, qui magna solicitudine & partus est, & expiandus. Sen. ep. 59 the like shall every one find that Solomon did, s Cùm fatigaverint se vino & libidinibus, cùm inter vina (vitia Lips.) illos nox defecit, tunc exclamant miseri Virgilianum illud, Namque ut postremam falsa inter gaudia noctem Egerimus nosti.— Sen. ibid. when he hath toiled and tired himself in beating about to find it elsewhere, that he hath but taken pains in vain, and deprived himself of joy, in seeking joy there, where it is not to be had; as one that seeking for t Matth. 7.16. Grapes among Brambles, or for Figs among Briers and Thorns, shall but tear his , and * 1 Tim 6.9, 10. prick his hands, but never find any such fruit on them, as he there seeketh for. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plut. de tranquil. It is not Wit, nor Wealth, nor Honour, nor Nobility, nor Learning, nor any Worldly thing else, but Righteousness and a good Conscience alone, that is able to work settled tranquillity, to minister sound comfort, to procure constant alacrity and cheerfulness of mind. That alone can give a good relish to any state or condition, be it ne-never so mean, or, in the eye of the world, never so miserable: whereas the greatest, highest, largest, gloriousest estates cannot give any dram or drop of pure joy, sure comfort, or true content without it. Any course of life may be cheerful and lightsome with it; none can ever be truly comfortable or delightful without it. Godliness x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid. and a good conscience is as a sweet perfume, that can give a good sent even to rags; ungodliness and an evil conscience, as filthy matter, that issuing from an ulcerous body, is able to infect and make unsavoury the best apparel that can be, to him especially that weareth it. And therefore y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de virt. & vit. Heap up and gather thee together Gold and Silver, saith an Heathen man, build thee stately Galleries, plant thee pleasant Orchards and Gardens; fill thee thy house with Servitors, and the whole City with Debtors, till thy mind be settled and satisfied ( z Fecisti nos, Domine, ad te: & inquietum est cor nostrum, donec requiescat in te. August. confess. lib. 1. cap. 1. Animam nisi Deus non implet. Hugo Vict. de spir. & anim. cap. 65. non satiat. Aug de verb. Apost. 16. nor can any thing but God, and the assurance of his favour settle or satisfy it:) all will be but (I say not as another saith, *— juvat illum sic domus aut res, lippum pictae tabulae, fomenta podagram, Auriculas citharae collecta sorde dolentes. Horat. lib. 1. epist. 2. as curious Pictures to a bleared eye, as exquisite music to an aching head, that doth neither help nor hurt, but) as a cup of neat wine given one in a Fever, as Honey ministered to one that hath his stomach pestered with Choler, as delicate Meats dressed for a dysenterious person, that can relish nothing, can retain nothing, receiveth no strength from them, is but the worse for them, and put by them to more pain. None of all these will be able to minister any sound joy or comfort to thee, no more than they could do to “ Eccles. 2. 4-11. him, that had more of them before thee, than thou canst hope ever to attain unto, until thou come to have part in him, who is the † Psal. 36.9. & 16.11. Fountain of all joy, and the * 2 Cor. 1.3. God of all comfort, without whom there is no true joy, no sound comfort to be had. Branch 2 Secondly, to incite all those that have attained to this estate, to joy in it: and not to suffer outward losses, worldly crosses, calamities or the like, to deprive and bereave them of that alacrity and cheerfulness that their estate may well afford them; and that the Holy Ghost, as we heard before, doth so oft require of them, even so a Psal. 2.11. & 32.11. & 33.1. & 97.12. & 68.4. & 48.11. & 149.2, 5. Matth. 5.12. Luke 10.20. Rom. 12.12. Phil. 3.1. & 4.4. 1 Thess. 5.17. oft, as no one thing almost more. True it is indeed, that it is a very hard and a difficult thing, especially amids the manifold miseries of this our present b Psal. 39.11. 1 Pet. 3.11. Pilgrimage, and the c Genes. 47.9. Ephes. 5.16. evil days that here we pass rather than live, and the rather also having so much of that d Corpus mortit. Rom. 7.24. dull mettle, that e 1 Cor. 3.1. muddy mould of the old Adam remaining still in the most of us, for Christian men to rejoice so as they ought, and as they have just cause to do. It is a point that is fare more easily preached than practised. Yet this should we every one of us strive and strain ourselves unto; and to this purpose f 2 Pet. 1.10. Give, as the Apostle adviseth, all diligent endeavour to get assurance to ourselves of our election and of our calling and conversion unto God; since that g Non est beatus, esse se qui non putat. P. Syr. Miscr. est, qui non se beatissimum judicat. Senec. op. 10. Quid enim resert qualis status tuus sit, si tibi videtur malus? Ibid. Nemo foelix est, qui judicio suo miser est. Salvian. de provide. lib. 1. Miser est, si cui sua non amplissima videntur. Epicur. upon our notice and apprehension of it, doth this our joyful and comfortable estate for the present depend; and for want of it, many that have much cause of joy and comfort, were they but ware of it, live oft times a very heavy and uncomfortable life, and so are, through their own ignorance and default, many times most miserable, when yet they are indeed, or at least might be most happy. And when we find ourselves so depressed and dejected, by means of cross occurrents, that this alacrity and cheerfulness is overwhelmed therewith, labour to rouse up our spirits, and say, as David sometime said; h Psal. 42.5, 11. & 43.5. Why art thou thus dejected and cast down, O my Soul? and why art thou so distracted and disquieted within me? Trust still in God, and fix thy hopes on him, who is the Light of thy countenance, and thy God. Yea do as David did, endeavour at least to do it: when he was in a great strait, his City sacked and burned, his own wives, and the wives and children of his followers carried captive; and for aught he or they than knew, all slain; his own company also conspiring to stone him to death; so transported they were with grief and passion, each one for his own losses; yet amids all these difficulties it is said of David, that i 1 Sam. 10.6. He cheered up himself in the Lord his God. And so should ev●ry one do, that truly and sincerely feareth God, and is careful to walk in the obedience of his Will; though he sit in darkness, saith the Prophet, and have no spark of light, that his outward estate is able to afford, yet k Esa. 50.10. Let him trust in the Lord, and rest him on his God; and even then also endeavour l Psal. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad civ. periclit. to be glad, and rejoice in his favour and mercy, when his present estate seemeth to give all cause to the contrary. This the rather Gods Children should strive and strain themselves Motives 4 unto; as to attain, so at all times to retain and maintain this alacrity and cheerfulness in their souls: Motive 1 First, because the want of it is a great enemy to thankfulness. m Psal. 33.1. Rejoice in the Lord ye righteous, saith the Psalmist; for it becometh the upright to be thankful: as if they could not be thankful, unless they were n Beneficia hilares accipiamus, gaudium profitentes: & id danti manifestum sit ut praesentem fructum capiat. justa enim causa laetitiae est amicum laetum videre, justior fecisse. Sen. de been. lib. 2. c. 22. Gratias agere, gaudentis est. Ibid. l. 3. c. 3. cheerful. And certainly we cannot be so thankful to God as we should for his favours, so long as we have no joy of them, as we take not delight in them. Yea we are too too o Ingrati gratiae: uti saepe Augustin. unthankful to the grace of God, and value his goodness at too low a rate, if we suffer any outward thing, what ever it be, and much more toys and trifles, matters of no moment, to deprive us of the joy that we might and should enjoy in it. Motive 2 Secondly, because the want of it is a great hindrance unto the performance of good duties. p Psal. 2.11. Serve the Lord with fear, saith the Psalmist, and rejoice before him with reverence: And when thou comest to appear before the Lord thy God in thy festivals, q Deut. 16.11.14, 15. See in any case, saith God, that thou rejoice. And r Deut. 28.47, 48. Because thou wouldst not serve the Lord thy God, with joyfulness and with gladness of heart, for the abundance of all things: therefore shalt thou serve thine enemies that he shall send upon thee, in hunger, and thirst, and nakedness, and in want of all things. It is as s 2 Cor. 9.7. Rom. 12.8. Qui cum tristitia manum porrigit, remunerationis fructum amittit. Pulchrè & eleganter in colorando beneficio candor jucunditatis laudatus est voce illa poetica, (Ovid. Met.) ante omnia vultus Accessere boni. Bern. in Cant. 71. a cheerful giver; so t Tertius obedientiae gradus, hilariter obedire, ut voluntati cordis, simplicitati operis, vultus bilaritatem adjungas. Idem de grad. obed. a cheerful server, that God loveth and delighteth in. And u Multum colorat obedientiam obsequentis, pultus serenitas. Quis imperet libenter tristitiam efflinti? Bern. ibid. Quitquid facis, cum hilaritate fac: bonum tunc benè facis. Sin autem cum tristitia facis, fit de te, non ipse facit. August. in Psal. 91. it taketh away the grace of all holy duties, when with hanging of the wings, and flagging affections, when with drooping, lumpishness, deadness and dulness we go about them. Motive 3 Thirdly, because it heartneth Gods enemies, and giveth them occasion of triumph, when they see Gods Children hang the head. Then o Psal. 13.2. do David's enemies exult over him, when they see him smitten with sorrow, and like one at his wit's end. It is not so much the crosses and calamities that befall God's Church and Children, as p Fructus contumeliae in sensu & indignatione patientis est. Sen. de constant. sap. c. 17. their taking them too much to heart, and their heartless carriage under them, that heartneth and encourageth the adverse party, and giveth them occasion to triumph. As q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 2.14. & 4.8, 9 Genus ultionis est, eripere ei qui fecit, contumeliae voluptatem. Sen. de const. sap. c. 17. we triumph over them, though they seem to prevail against us, when we show ourselves undaunted and undismayed, notwithstanding their extremest rage, and r Nempe idcircò aliquis te laedit ut doleas; quia fructus omnis laedentis in dolore laesi est. Ergò cùm fructum ejus everteris non dolendo, ipse doleat necesse est amissione fructus sui. Tertull. de patien. c. 8. nothing vexeth them more, than when they perceive that notwithstanding all that ever they can do, yet our courage is not quailed: So on the other side again it putteth courage into them, when they perceive us to be discouraged, it ministereth matter of joy and insultation to them, when they see us dejected and disheartened, and our countenances cast down, as if we despaired wholly of divine, either protection or deliverance, and were not only at our wit's end, but at our hopes end also. Motive 4 And lastly, because it disheartneth many from good courses. As s Num. 13.31. the Spies that were sent to view the Land of Canaan, by their cowardice and faintheartedness, brought up a slander upon that good land that God had promised to bestow upon his people, and so t Num. 14.1.4. made the people that they had no desire to set further forward toward it, but began to entertain thoughts rather of returning back again into Egypt: So this heavy and uncomfortable state and carriage of God's Children, causeth religion and godliness to be misdoubted and traduced, as a most heartless and uncomfortable course; is a means to bring an imputation upon the good ways of God, as if nothing but melancholy fits were there to be found, and that sullen humour were the only predominant in all pious and religious persons; and so beateth back many from setting foot into good courses, that were coming on before; yea maketh many call in question and doubt shrewdly of the truth of those things that the Spirit of God speaketh so u Psal. 4.6.7. & 68.4, 5. & 89.15, 16, 17. & 118.15. Prov. 29.6 Rom. 5.2, 3. oft in the Word, concerning the joy and comfort of the Godly man's estate. All which well considered, it standeth us every one in hand, Conclusion. that are attained to the state of grace and favour with God, as we desire to show ourselves truly and throughly thankful to God for it, and to express our thankfulness in such a cheerful performance of good duties, as may put life and grace into them, as we would be loath to hearten God's enemies, and add courage unto them, or to dishearten weak ones, and discourage them from coming on to him; to take notice of our own happiness, and consider well what a blessed estate we are in, and to stir up our hearts to a joying in it, in some measure, proportionably to that matter of joy that it ministereth unto us; and to take great heed how we suffer this joy either to be filched from us by any slight of Satan, or to be drowned in us by occasion of any outward occurrents. And here before we pass from this first point of instruction, it shall not be amiss, to remove that imputation that we even now said is by occasion of the uncomfortable carriage of some Christians, cast by many upon the profession of Christianity in general; by answering an Objection that may be and is oft made against the Doctrine before delivered. For, joy the godly man's Portion? may some man say. Objection. Experience plainly disproveth it. We see none live more merrily and jovially than wicked and worldly men do; none more heavily and pensively than those that make most conscience of their courses: so that none, it seemeth, have indeed less joy than the godly. I answer to either Branch severally. Branches 2 Branch 1 First for the wicked and worldly, such they say, a job 21.7, 12, 13. Psal. 73.4, 5, 7. Esa. 5.11, 12. Amos 6.4, 5, 6. live most merrily, and rejoice most of any. Answer. 1 But 1. They judge amiss of joy, and are much mistaken, that b Tu illum judicas gaudere, qui ridet? Animus debet esse alacer, etc. Sen. ep. 23. measure joy by outward laughter and merriment. A sound substantial joy is one thing, and a tickling laughter is another thing: There is a pain sometime in the one, an inward warmth in the other. * Itaque rectè Cic. de Orat. l. 2. Ingenii fructus tenuissimus est risus. Et ibid. Locus & regio quasi ridiculi turpitudine & deformitate quadam continetur. Vide & Quintil. instit. l. 6. c. 3. Any ridiculous toy may occasion the one, some weighty matter is necessarily the ground of the other. Whether delighteth a man more, or joyeth him more inwardly at the heart, a bag of gold given him, or an inheritance befallen him, that it may be, he scarce smileth at the receipt of, or some idle jest told him that maketh him laugh till his heart ache, or till he almost burst again withal? c Res severa est verum gaudium. Sen. ep. 23. True joy, saith the Heathen man, is, though not a sad, yet a solid and a serious thing. And there is as much difference between idle merriment and sound joy, as between wanton dalliance and well grounded love. Wicked and worldly men may have some kind of d Caeterae hilaritates leves sunt; frontem remittunt, pectus non implent. Ibid. superficial merriment, some kind of frothy and flashie mirth, such as may † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wet the mouth, but not warm the heart, may smooth the brow, but not fill the breast; like e Hec quibus delectatur vulgus, tenuem quandam habent ac perfusoriam voluptatem, Sen. ibid. i leviter aspergentem, non & penetrantem. Lips. a slight dash of rain, that washeth the stalk, but wetteth not the root, and therefore doth the grass little good; or to use Salomons comparison, f Stolidi risus, spinarum sub olla crepitus. Eccles. 7.6. Ecquando ne vidisti flammam stipuli exortam, claro stre●itu, targo sulgore, cite incremento, sedenim materiâ levi, cadaco incendio, nullis reliquiis. Apul in apolog. laetitiae secularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a●tissima. like an handful of brush wood or sear thorns under the pot, that maketh a great noise, and giveth a great blaze, but heateth little, boileth nothing, leaveth the meat still as g Psal. 58 9 Tractum à semicrudis carnibus ollâ extractis, priusquam ignis calorem senserint. Drus. proverb. class. 2. l. 2. prov. 30. raw as it was when it went in: But true, sound and substantial joy, such as that is that the godly have, or as is here said to belong to them, do such never attain to. Answer 2 2. We see what they make show of outwardly, but we see not what they feel inwardly. h Prov. 14.10. The soul only knoweth it own bitterness, saith Solomon: And i Prov. 14.13.— medio de fonte leporum Surgit amari aliquid, quod in ipsis floribus angat. Lucret l 4. Hilaritas ficta est: aut gravis & suppurata tristitia. Sen. ep. 80. even in laughter oft the heart is heavy. k Calceus iste vobis nonne con●innus admod●m videtur; solus ipse ubi pedem angat persentisco. Aemylius apud Plut. in vita ejus. & Hier. ad Iovi●. l. 1. You see all of you what an handsome shoe this is, said the Roman sometime, but where it pincheth me, I feel only myself. So here, saith Ambrose, l Vides convivium, laetitiam: interroga conscientiam. Ambros. office l. 1. c. 12. Perpetua anxictas nec mensae tempore cessat. juven. sat. 13. You see how such feast and revel outwardly; but you consider not what gripes and twitches their consciences feel inwardly. Their laughter is never better than a light giggling, many times but a strained grinning, m Sardonius hic risus est: mordet eos interim interius conscientiae vermis cauterlis omnibus acrior. Calvin. institut. lib. 1. c. 3. like the laughter of such as have eaten of mad Smallage, which though it wring them exceedingly inwardly, yet setteth them on grinning outwardly, and so maketh them go away with a seeming laughter. n Prov. 29.6. In the transgression of the wicked there is a snare, saith Solomon: And o Prov. 5.22. the wicked man is holden in the cords of his own sin. Every wicked man carrieth an halter about him to strangle his own joy withal, to mar his own mirth. The guilt of his sin is as p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil. Vulnus alit venis, & caeco carpitur igne. Virg. Aen. 4.— tacitum vivit sub pectore vulnus. Ibid.— languescit vulnere caeco, Conscius ipse animus seize dumb sort remordet. Lucret. l 4.— ilia subter caecum vulnus habet; sed lato balteus auro Protegit. Pers. sat. 4. an unseen sore, that putteth him to many a privy pang, that himself only feeleth; as q Evasisse putas, quos deri conscia facti, Mens habet attonitos, & surdo verbere caedit, Occultum quatiente intus tortore flagellum. juvenal. sat. 13. a silent scourge that giveth him many a secret jerk, that none heareth or seethe but himself alone. Answer 3 3. Take it r Quamvis ex honesta causa imperitus homo gaudeat, tamen affectum ejus impotentem, & in diversa statim inclinaturum, voluptatem voco opinione falsi boni motam, immoderatam, & immodicam. Sen. ep. 59 at the best, it is but as the joy of those that are held, as we say, in a fool's paradise; deluded with a groundless conceit of vain hopes: as of a frantic person, that hath yet some s Lucida intervalla. lightsome turns by times, or is held with t Insaniae illis genus hilare contigit. (qualis illa Argivi cujusdam apud Horatium epist. 2. l. 2.) Sed non est illa hilaritas longa. Observa: videbis cosdem intra exiguum tempus acerrimè ridere, & acerrimè rabere. Sen. epist. 29. Hilarem illis contingit insaniam insanire, ac perrisum furere. Idem de beat. c. 12. a merry kind of madness: or of a mad man, that u Qualis Thrasylaus ille Atheniensis qui omnes naves suas credidit, quae in Piraeum appellerent. Athen. dipnosoph. l. 12. imagineth himself a rich and a great man, when he is indeed but a poor beggarly wretch: as of children in a siege, that being not apprehensive of the danger they are in, are as busy at their sports, as their parents are at the breach, while the city is ready to be sacked; or * Peccatores dormientibus similes. Anastas in Hexam. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. paedag. lib. 2. c. 10. Imò & somniantibus qui pericula vera non extimescunt, vana timent. Herolt de temp. 2. as of men in a sleep; (it is just the sinner's case; his whole life is but as x Ephes. 5.14. 1 Thess. 5.6, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Chrysost. orat. 33. a sleep; he is no more awake though his eyes be open, than those beasts that are said to sleep so: his estate as y job 20.8. & 27.19. Nocte soporifera veluti cùm somnia ludunt Errantes oculos, effossaque protulit aurum in lucem tellus, versat manus improba furtum, Thesaurosque rapit, sudor quoque proluit ora, Et mentem t●mor altus habet, ne forte gravatum Excutiat gremium secreti conscius auri. Mox ubi fugerunt elusam gaud●a mentem. Veráque forma redit, animus quod perdidit optat, Atque in praeterita se totus imagine versat. Petronsatyr Videntur August. in Psal. 75. & homil. 13. Greg. mor. lib. 18. cap. 10. Ambr. de joseph. cap. 6. & Senec. epist. 103. a dream: that dreaming of strange matters, have many false joys, and false fears, which z Psal. 73.19. Esa. 29.8. Absque Dei notitia quae potest esse solida faelicitas, cum sit somnio similis? Minut. Octau. Vita facinorosi, ut somnium: aperuit oculos, transivit requies ejus, evanuit delectatio. Ambr. ossic. lib. 1. cap. 12. Vide Luciam Micyllum. as soon as they are awaked, do all vanish, and prove just nothing. * Scelus tutum aliquis, nemo securum tulit. Sen. Hippol. Tutum aliqua res in malâ conscientia praestat, nulla securum. Nocens habuit aliquando latendi fortunam, nunquam siduciam. Sen. ep. 105. Safe they may be, saith the Heathen man, but they are never secure. And, Secure, say I, they may sometime be, but they can never be safe. As the Peace they have, is but a seeming peace: so the joy they have is but a counterfeit joy; no true Peace, no sound, no substantial joy.. Branch 2 Secondly, for the godly, do they seem many times very a Psal. 6.2, 3, 6, 7. & 13.2. & 42.3, 4, 6, 7. & 73.13. pensive and sorrowful? and the life of many such to be very uncouth and uncomfortable? I answer: Answer 1 1. Those that object this, as Bernard speaketh, do but b— Festuca quaerunt, unde oculum sibi eruant. Bern. de bon. deser. seek for a straw to thrust out their own eyes with. For do they see and observe many such, as they say, that live uncouth and uncomfortable lives? They might as well on the other side, if they pleased, see and observe many more that have lived wonderful cheerfully c 2 Cor. 6.10. & 7.4. Phil. 4.11, 12, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de virt. & vit. even in extreme want and penury, in so much that their whole life for the cheerfulness of it hath been as d Prov. 15 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diogenes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de tranquil. a continual feast; that have carried themselves most comfortably amids many grievous calamities, that a man would wonder how they could stand upright, or hold up the head under the weight of them, so as they have done. e Rom. 5.3. Non è malis solùm liberaberis, sed vinum bibes ex eyes, ubi ceperis, in his etiam gloriari. Bern. de diverse. 18. Not so only (saith the Apostle, having spoken of Christian men's rejoicing in their hope of glory;) but we glory also even in our afflictions. And the faithful Hebrews, f Heb. 10.34. with much joy suffered the loss of their goods. And the Apostles g Act. 5.40, 41. Tribulatio pro solatio, contumelia pro gloria, inopia pro abundantia est. Bern. parv. serm. 63. went from the Consistory when they had been beaten, rated and reviled, rejoicing that they were graced so to be disgraced for Christ. And Many a Martyr of Christ hath gone h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Naz. in julian. 2. Quomodo de Socrate idem epist. 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de Pasch. as merrily to the stake, as others would have done to a feast. Now these men see and observe the one, but the other they will not see, because they are willing to pick a quarrel to Christian profession. To use a comparison, used before me by i Dr Burgess on Act. 9.31. a right reverend Divine. Suppose a man come into one of your shops, and ask to see some wares: which when he is showed, he findeth some fault with; and though you tell him you will show him better, yet he refuseth to see them, and so goeth his way: will you not say that such a one came not to buy, but to cavil? In like manner, when men to object against Piety and Godliness, as the mother and means of a most uncomfortable life, shall pick out examples of some few distressed and disconsolate Christians, that either oppressed with melancholy, or k Bona non sua norunt.— Virg. Georg. lib. 2. mistaken through weakness of judgement in their own estates, live pensively, and shall refuse to take notice of others many more, ten to one, that live cheerfully, and go on joyfully with much comfort and contentment in a religious course of life; we may well say and deem of such, that they deal very unequally, and are bend to cavil only at the practice and profession of Piety, because l Volentes ea vituperant, sibi quae non placent. they have no love or liking to it. Answer 2 2. Are good men, sayest thou, many times heavy and sad? It is not godliness or holiness that maketh them so heavy, but the want of it rather, either in others or in themselves. And not to insist long upon the former, that the godly are oft heavy, not because they are themselves holy, but because others, m Act. 26.29. whom they desire should be so, n Rom. 9.2, 3. are not as themselves are. It is not their own holiness, but thy profaneness that maketh them heavy. As o 2 Pet. 2.8. the bad lives of the Sodomites were an heartsore to Lot, and p Psal. 119.136, 158. the wicked courses of David's enemies, a great grief unto David. q Sicut, Malus bonum esse vult malum, ut sit sui similis. Plaut. Trinum. 2.2. Ita bonus bonum. Nor were a man indeed truly good, did he not desire to have others also good; r Magnus bonorum labor est mores tolerare contrarios, quibus qui non offenditur, parum proficit. Tantum enim torq●et justum alieni peccati iniquitas, quantum à sua recedit. Aug. insent. Prosper. 122. Itaq●e scitè ac verè Martin. Dum demorib. Qui aequo animo malis immiscetur, malus est. nor can he be desirous that others should do well, but he must needs be grieved when he shall see them do otherwise than well. They are one main cause of their heaviness, that find fault with them for it. They should have the less cause to be heavy, and it were not for such as they are. But to let that pass, it is not so much the sight of their present, as the consideration of their former estate, that maketh good men so sad. They are not heavy, because they are now holy, but s Neminem pudet, neminem poenitet, nifis quod planè retrò non fuerit. Tertull. apolog. because they were not sooner such: that they have spent, or misspent rather so much time, in an unholy course of life, which now seeing their own folly, they seriously repent of, and are sincerely sorry for. Or if their grief arise, as it may well also, from the sight of the present; it is because they are no holier than they are. t Greenham alicubi. The godly, saith one, are not heavy therefore, because they are holy; but therefore are they heavy, because they are no more holy; because they are not so holy yet as they would be: because they see so much u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de Sasim. Episc. unholiness yet abide by them. As x Eccles. 5.10. the love of money maketh men think that they have never enough of it; and the greedy desire of having still more, makes them not regard or take notice of what already they have. You shall hear the rich oft complain that they are y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in 1 Cor. hom. 14. Confessio est paupertatis augendi cupiditas: omnis enim cupido acquirendi ex opinione inopiae venit. Apul. in apolog. but very poor men; and they are indeed in some respect as they say. So the great love of godliness, and the greedy desire of it, and that even out of the comfort and sweetness that they have felt and found in it, doth oft so possess the hearts and minds of the godly, that it withholdeth them from seeing and taking notice of what they have, and maketh them many times pensive, because they have so little z Quid enim refert quàm magnum sit, quod tibi minus est. Apul. ibid. as they imagine, though being more than ordinarily stored with it, of that which so earnestly they desire. Nor ought that heaviness of theirs therefore be imputed to holiness, which either the true or supposed want of it produceth. It is a very unequal thing, to charge holiness with that that unholiness is the cause of, and much more to challenge the godly for that, which themselves and such as they be, are the cause of. Answer 3 3. Do some godly men lead a very uncomfortable life? It is by means of their weakness and ignorance of their own happiness. a Foelicitatem ipsi suam non intelligunt. Senec. de benef. l. 2. c. 27. They judge not aright of their own present estate; they are not yet acquainted with the voice of God's Spirit, that speaketh peace and comfort to their souls. As when men come at first into a strange Country, it is some space of time ere they can understand b Psal. 85.8. the language, and so come to converse familiarly with the Natives thereof. So is it with God's Children oft for some space of time, after their first conversion to God and Godliness, they understand not instantly the language of God's Spirit, which they have not been formerly acquainted with; nor apprehend they therefore presently those sweet comforts and joys that their present estate and condition affordeth. It is with them as with a prisoner or a condemned person, that though he have his pardon signed and sealed, and news brought him of it, as c Gen. 45.26. jacob had of josephs' life and state, yet doth not believe it; or when the deed itself is showed to him, yet because he cannot himself read it, or see his own name in it, or else because, it may be, he mistaketh somewhat in it, giveth no credit at all to it, and so hath no more joy of it yet, than as if it were not. And we may add also, that even melancholy is many times a cause of it. For God's grace, though it renew and change the disposition of the soul, yet it altereth not the natural constitution of the body. Even the godly therefore, as they are some of them made of a melancholic mould as well as others, so are they d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 14.15. jam. 5.17. subject, as well as others, to melancholic passions and affections: An humour that is wont to raise many strange imaginations, groundless griefs, false fears and frights, senseless surmises; and as * Per vitrum viride v sa viridia videntur. Cardan. de subtle. l. 7. a piece of coloured glass maketh all that is seen thorough it, yea the very “ Tinguntur ab eye in quorum oram subeundo venerunt. Plin. hist. nat. l. 2. c. 18. Sunbeams, that pass in by it, seem all of the same colour with itself; so this black humour representeth all things to the eye of the soul † Vti de flava bile Varro in Eumenid. Arquatis lutea videntur, etiam quae non sunt lutea. Nonius de propr. serm. l. 1. as duskish and dark, full of horror and terror, even the very bright beams of God's favour, and the lovely fruits and effects of it, picking many time's matter of fear and misdoubt out of those things, that might give it best assurance. That which e See Bright of Melanchol. chap. 17. & 34. & 35. the Devil also taking advantage of, is not negligent to work upon, and by means thereof, to possess the minds of such, with such conceits of themselves, which by reason of their melancholy, having once made a deep impression, are not easily again removed, as may vex and turmoil them, and either make them weary of God's ways, or discourage others from entering into them. And it is unequal to ascribe that unto Godliness in general, that proceedeth from the f Quomodo Cicer. de senect. Non est proprium hoc senectutis vitium, sed commune vaeletudinis. special constitution of some few godly ones only, and is no other than is common to them, with many other profane also, being of the same constitution, though not in the same condition, that they are. We see scholars many, more than others ordinarily, subject to melancholy, because their retired courses of life and privacy of study, is a great means to feed that humour where it is naturally found: yet neither followeth it therefore, that all Scholars live uncomfortable lives, because some do so, that are possessed and oppressed with that humour. Nor may that rightly be ascribed to study and learning, which not it, but the constitution of some students produceth. Answer 4 4. Do men live sometime not so comfortably, when they begin to grow godly? The untowardness of their corrupt nature is the cause of it. It is no marvel if the spiritual breeding be with some difficulty: especially when we go as g Gen. 25.22, 23. Rebekkah did, with two twins, and those such too as cannot agree well together. No marvel, I say, if there be some h Galat. 5.17. Rom. 7.23. striving and struggling, and such as may sometime cause much inward trouble and distraction, until the better of them have got the upper hand of the other. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagoricum monitum. Plut. de suga. & de sanit. Verum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis, uti idem de tranquil. Hinc Antonmi Imper. monitum vitae suae l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Make choice of the best course of life, said the Heathen man sometime, and use and custom will make it familiar and pleasant. But as it is with millstones, though they be hewed as fit as may be either to other, yet they grind not at first so handsomely, till they have wrought sometime together: Or apparel, though well made, and fit for the body, yet is not so easy at the first putting on, as when it hath been worn a while: Nor do man and wife many times, especially having some cross qualities, agree so well at first, as they do afterward, when they come to understand more throughly either others disposition, and have learned to fashion and apply themselves either to other. So it is here: k Matth. 11.29. Grave dum tollis, suave cùm tule●is. Greg. in Ezech. l 2 hom. 7. Quàm malè inassueti veniunt ad aratra juvenci? Christ's yoke, saith Gregory, seemeth heavy at the first taking of it up; it becometh easy, yea delightful, when a while we have borne it. God's Spirit and our corrupt nature do not fadge so well at first: they seem somewhat uncouth courses that we are entered into, till we have enured ourselves unto them. It is our own l Hosh. 10.11. untowardness, and unruliness, our m Hosh. 13.13. sticking at the birth, our unwillingness to yield ourselves up wholly unto God, n Rom. 8.7. the rebelliousness of our spirit not reduced so easily to the obedience of God's good Spirit, that hindereth our comfort, that procureth to us that discomfort, which more godliness admitted and given way to would cure. o Sublata causa, tollitur effectus. For the cause taken away the effect would soon cease. Answer 5 5. Are even godly men sometime in very lamentable plight? Their own wickedness, their own wantonness, not their weakness only, is sometime the cause of it. For even p Psal. 119.176. God's Children also ofttimes straying out of God's way, as we are wont to say of children, light into harms way, and come home again by weeping cross. Even God's Children are now and then shaking hands with the wicked, and taking part with God's enemies, as q 2 Chron. 18.1, 3, 31. & 19.2. josaphat with Ahab, which they pay full dear for oftentimes before they have done with it. Yea as our children, so r Deut. 32.15. God's Children, when they are full fed especially, are over prone to grow wanton, and will needs be dipping their finger sometimes in the Devil's sauce, as I may so say; as children sometime out of a liquorish disposition, will be tampering with such things, * Negatis animus inbiat avidius. Bern. in Cant. 67. Audax omnia perpeti Geus humana ruit per vetitum nefas. Horat. carm. 1.3. Nitimur in vetitum semper, cupimusque negatum. Quod non licet, acrius urit. Ovid. amor. 3.4. & 2.19. as they are forbidden to meddle with, and it is dangerous for them to deal with; which costeth them afterward many a deep sigh and a salt tear, ere they can recover again of the evil, and the inward discomfort, that by means thereof accrueth unto them. It was David's case: s Psal. 30.6, 7. when he was now at rest and ease, t 2 Sam. 11.2, 3, 4. he was led aside, and fell a dallying with some sinful delights, that u Psal. 32.3, 4. eclipsed his joy and comfort, and procured to him such discomfort, as made his life for a long time together most uncomfortable to him, x Psal. 51.8, 12. it being a long time ere he could throughly recover his former state of joy and comfort again. But what is the true cause of discomfort in such cases? It is not godliness; it is “ Causatristitiae peccatum est: causa laetitiae justitia est. August. in Psal. 42. ungodliness. y Crudelem medicum intemperans aeger facit. P. Syr. A disordered Patient, we say, maketh a cruel Physician. The Patient's disorder and misdieting of himself, contrary to the rules by the Physician prescribed him, procureth him oft much pain, disturbeth the cure of his disease, hindereth his recovery, requireth new purge and potions, yea peradventure sear and cuttings, that otherwise he should not have needed; which z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad cives periclitant. to lay the fault of, therefore, on the Physician, or the rules of Physic, or the courses by him prescribed, and of the Patient neglected, were unreasonable and senseless. Answer 6 6 Are the godly in these cases full of sorrow and grief? Even in such sorrow and sadness there is the † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. homil. 4. seed of sound joy. a Matth. 5.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Philip. hom. 14. The way to joy is by grief; as the way by Physic is to health, As the worldly man's b Prov. 14.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antipho. Apes pungunt, quia ubicunque dulce est, ibi & acidum teperies. Petron. satire. joy endeth in grief; so the godly man's c Esa. 61.3. Matth. 5.4. grief endeth in joy.. d Greenham observ. He is not fare from true joy, that can sincerely sorrow for his sin. For as e Bellum contra diabolum pacem patrat ad Deum. Origen. ad Rom. 5. Nisi discordaveris cum diabolo, pacem non habebis cum Christo. August. quaest. N.T. 92. Itaque verè Greg. Naz. de pace 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et in apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. war with the world procureth peace with God; so f 2 Corin. 7.9, 10, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Phil. hom. 15. sorrow for sin produceth joy in God. Yea he hath much matter of sound joy in him, as we shall afterward see, that can and doth seriously lament and bewail his own wants, his untowardness, his former wantonness, his wickedness. What say I, there is matter of joy? There is even joy oft herein. There are g Gen. 43.30. & 45.2. & 46.29, 30. Communis jachryma est & moerori & gaudio. Non solus dolor lathrymas habet; habet & laetitia lachrymas suas. Ambros. in satire. Habet & lachrymas magna voluptas. Senec. Thy. 5.2. tears of joy, as well as of grief; and there is also h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Naz. in jul. 1. Ex consideratione alicujus delectabilis cum permixtione alicujus tristabilis. Aquin. sum. secunda secundae q. 82. a 4. a mixture oft of the one with the other, Men take i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. hom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidor. Pel. ep. 8. l. 3. Flebo meos casus: est quaedam flere voluptas. Expletur lachrymis, egeriturque dolour. Ovid. trist. 4.3. pleasure and delight sometime even in mourning and bemoaning themselves, as well as in mirth. And I make no doubt, but that many of God's Children do many times take as much k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Phil. hom. 14. delight, and find as much comfort, even in their Godly grief, and in the bewailing of their wants, as any worldly men do ordinarily in those outward pleasures, that their hearts and affections are most carried away with. Nor let any natural man much marvel hereat. For if such can take so much pleasure, as I have heard some of them confess, and as l Ipse dolor voluptas est. August. confess. lib. 3. cap. 2. Augustine observeth, in seeing an idle play of some feigned subject, that so affecteth them, that it draweth tears from them, though the thing acted nothing at all concern them, nor, it may be ever was in truth executed, that they desire and long exceedingly to see it again; then they need not marvel, if God's Children can take much more pleasure in this their holy grief, though it draw many a tear from them, that so nearly concerneth them; and in those religious tears, which are so pleasing to God, that they cause m Luk. 15.7. much joy in Heaven, and by which n 2 Cor. 7.10. so much benefit accrueth to themselves. They may well be comfortable, that are o Matth. 5.4. the procurers of comfort; they may well be pleasant and delightful tears, that are p Luk. 6.21. sure pledges of eternal joy and delight. Answer 7 7. Do not the Godly seem so joyful ofttimes as the wicked? or make so much show of mirth outwardly? It followeth not that therefore they are not as joyful, or have not as much mirth as they. For the joy of God's Children, as the ground of it, is more inward, than outward: as q 1 King. 6.4. Ezech. 40.16. the windows that conveyed the light into salomon's Temple, were wider within, than without they were. r Levium metallorum fructus in summo est: illa opulentissima sunt, quorum in alto latet v●na, assiduè plenius responsura fodienti. Sen. epist. 23. The richest veins of Oar lie deepest in the ground. And s Solidum gaudium plus introrsus patet. Ibid. the greatest joy many times makes outwardly lest show. As hypocrites ofttimes t 2 Cor. 5.12. rejoice in the face, as the Apostle speaketh, when yet they rejoice not in the heart; and worldly men many times u Spem vultu simulat, premit altum corde dolorem. Virg. Aen. l. 1. Rebus affectis hilaritatem de industria simulant, & adversas res adumbrata laetitia abscondunt. Sen. add Palyb c. 24. set a good face on it, and make semblance of mirth outwardly when their hearts are inwardly the while pinched with pain: so the godly oft times rejoice in the heart, when yet they rejoice not in the face; ( x 2 Cor. 6.10. as sorrowing, saith the same Apostle, and yet always rejoicing:) and have their souls fraught inwardly with abundance of joy, though their looks outwardly show it not. y Psal. 45.13. The King's daughter, saith the Psalmist, is all glorious on the inside. As the Glory of God's Church; so the joy of God's Children is much, yea or most, inward: and it is no marvel therefore, if z 1 john 3.2. the World and Worldly men see not either the one or the other; they want a 1 Cor. 2.14. Spiritual eyes to discern either. They think there is no mirth, but where there is giggling and laughing, or swaggering and revelling, and the like. But God's Children may say to them, as our Saviour to his Disciples, b john 4.33. I have other meat than you wots of; so, c Non novit impius gaudium justi. Aug. in Psal. 137. We have other manner of joy than you are ware of. The Godly are oft merry, though they make little show of it: yea their mirth is most many times, when it is least seen. Those that prescribe rules for the choice of Simples, advise to take herbs in the Spring, flowers in Summer, fruits in Autumn, d Vel incunte, vel exeunte hyeme, antequam in caulem ascendere humiditas ceperit. Cord. in Pharmacop. roots in Winter; and why roots for the most part at that time? Surely because the sap is then gone down; it is most in the root, when it is least in the stock; it is most of all then under ground, when it is least to be seen above ground. And so it is ofttimes with the joy of God's Children, e Martyr etiam in catena gaudet. Gaudebat Crispina, cùm tenebatur, cùm audiebatur, cùm damnabatur, cùm ducebatur. August. in Psal. 137. it is most rife many times with them inwardly in the heart, when least show of it appeareth outwardly, or discovereth itself in their life. Answer 8 Lastly, is the Joy of God's Children many times obscured? or doth it not oft so evidently appear outwardly to the eye? It is no marvel. As we said even now, It is here oft Winter time with them. It is so in some sort generally so long as they live here. It is Summer here with the wicked, it is Winter with them. f Psal. 37.2. & 92.12. Foenea quadam foelicitate temporaliter florent. Aug. epist. 120. c. 5. Gramen hyeme viret, aestate arescit: arbour arescente gramine virescit. Idem in Psal. 36. The one is as the grass that is green in Winter, but withereth when the heat of Summer once cometh. The other is as the Oak, that in Winter seemeth sear, but when Summer cometh sprouteth out, and continueth fresh and green then, when the grass is parched and burnt up, or made hay of. g Coloss. 3.3, 4. You are now dead, saith the Apostle; and your life is hid with Christ; but when Christ, who is your Life, shall appear, then shall you also appear in Glory with him. As if he had said, It is now Winter time, and the sap lieth hid in the root with you, but when Summer cometh, you shall spring out, and be in your prime as trees and plants are h Malach. 4.2. when the Sun approacheth. But more specially it is Winter with them at some time more than at others. As in times of affliction, desertion, temptation and persecution. That is the Winter that in the i Cant. 2.11. Canticles the Spirit specially speaketh of. And no marvel if joy and comfort be then ofttimes restrained with them; at least if they do not then so apparently offer themselves to outward view. Who would expect or require leaves or fruit ordinarily in Winter time from a tree? Not but that the Godly have even at such times also good ground even for great joy and much comfort; howsoever they see it not for the present: or but that they have many of them many times in many such cases, k 2 Cor. 1.5. & 7.4. as much joy and comfort as ever: l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, arbour, non avis, ut Tertull. de resurr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 92.12. & 1.3. jerem. 17.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. sympos. problem. l. 8. cap. 4. Palmae folia non decidunt. Plin. hist. nat. lib. 16. c. 20. Ex eis quae semper virent, quaedam folia abjiciunt, ut Laurus & Pinus, aliis clam subnascentibus, palma verò perpetuis vestita foliis, quae semel produxit, ad finem usque retinet. Glycas ann. p. 1. c. 5. like the Palmtree in that regard, that keepeth his green hue continually, and never casteth his leaf all the year long. But that then usually joy and comfort is somewhat obscured with the most, with weak ones especially, who yet when they are free from such fits, live as cheerfully, as joyfully, as comfortably as any. Such occasions and occurrents than are the godly subject unto now and then, that through their weakness oft disturb much and dim their joy for a time. And are not worldly men also subject to many diseases, disasters, crosses, griefs, discontentments, that set them oft off the hinges, and mar all their mirth? It is an unequal thing then for them to tax religion for that, or to twit the religious with it, which m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simonides apud Plut. de still. ex inim. to all other courses of life is incident as well as to it. An unequal thing for them to require such an equal tenure of disposition from a Christian man, in all occurrents and accidents, as no other is able to exhibit. They may n Exigis ut nulli gemitus tormenta sequantur? Acceptoque gravi vulnere flere vitas? Ovid. trist. 5. 1. Nulla flendi major est causa quàm flere non posse. Pollio apud Se. controv. 4. 1. Misero si flere non licet, magis flendum est. Cestius ibid. 3. 8. as well require mirth of a natural man in the midst of some sharp fit of a burning fever or the like, as require alacrity and cheerfulness of a Christian in some such cases. But to come somewhat nearer home to the portion of Scripture Answer 9 that we have in hand. Is not the joy of the godly in this life either so full or so sensible? The Reason is here intimated. It is o Imperfectis adhuc gaudium saepe interscinditur. Sen. epist. 72. but Seedtime as yet. And to see to ofttimes there is little difference, though indeed there be much, between an acre of ground that lieth still unsowen, and one that is sown with some precious seed. Consider. 2 And so pass we on to the second Point before propounded, how fare forth God's children do even here partake of this joy.. Point 2 They are not wholly deprived or debarred of it for the present. For they are incited unto it, p Vers. 12. in the very next words to my Text. And yet they are not come to the whole crop neither; it is not their Harvest-time yet: that is not till q Matth. 13.39. the world's end. Light is sown for them, saith the Psalmist. Observation 3 Whence observe we, that This Life is the religious man's seedtime. joy is but sown for him here. As r jam. 3.18. Gal. 6.7, 8. the fruit of righteousness; so Light and joy are said here to be sown. And that principally for these causes: Reason 1 1. Because it is here hidden oft, it is not so apparent to the eye; it is as s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. orat. 42. corn in the ground, that lieth there unseen: it is much clouded and obscured with many crosses and conflicts. Reason 2. Because it seemeth buried and overwhelmed to some. As t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost ibid. Solo sepulta credit quae sunt credita. an ignorant person, that knew not the nature of grain, and the efficacy that is in seed, would think it were not sown, but buried and cast away, when it is cast into the ground, and laid up in the earth. Reason 3 3. Because it is not yet come to his height and full growth, or to that increase that it will come unto. The grain may sprout in the ground, but u Terra nunquam sine usura reddit quod accepit. Cic. de senect. that is nothing in comparison to that that it is expected to come unto. Reason 4 4. Because it is even here a breeding, and in time it will break forth, spring out, shoot up; yea so x Psal. 112.4. Est. 8.16. it doth also here; and in due time produce and bring forth a plentiful Harvest. For, y Psal. 126.5. Non spes solùm fructus, sed & fructus est ipse in semine. Bern. in Psal. 90. serm. 17. those that sow in tears, saith the Psalmist, shall reap in joy. And where this seed of Light and joy is now sown, a further larger crop of it shall there sometime succeed. Uses 4 The consideration whereof may serve; Use 1 First, to admonish God's children not to be dismayed and discouraged, Admonition. or to grow discontent, if they cannot find and feel yet that large measure of spiritual joy and comfort, that they desire, and expected, yea and in the word of God is oft promised. It is but our Seedtime yet. And would we have Seedtime and Harvest concur? No, z jam. 5.7. Behold the Husbandman, saith Saint james, how he waiteth for the precious fruit of the earth; and expecteth patiently till a Zech. 10.1. the first and latter rain be passed on it. And in like manner must we have patience till God's Harvest-time come, and then shall we be sure to have our full crop, whatsoever it please God to impart unto us of it before; in the mean while looking constantly after the spiritual b Deut. 32.2. Heb. 6.7. rain of the Word, and praying instantly for the sweet dews of his Spirit, to descend down upon our souls, for the cherishing and improving of this seed of joy sown in us. When we have laid our grain into the ground, we do not look to see it the same day again, much less to reap the same day, (as he saith of the Hyperborean people fare North, that c Heresbach. de re rust. they sow shortly after the Sun rising with them, and reap before the Sun set, that is because the whole half year is one continual day with them:) no, we expect not the next day, nor the next week neither, to see it again above ground; but we are content to wait patiently till the year come about; and are glad when we see it but after a month it may be, begin to peep out of the ground, living in hope still of the further growth of it, and to enjoy at length, after the spire and the blade, a full ear. So must we learn likewise herein patiently to wait Gods good leisure, and though we see a long time but slender growth, scarce any sight at all of it, yet not to be dismayed therefore or discouraged, but d Spes alit agricolas: spes sulcis credit aratis Semina, quae magno foenore reddit ager. Tibull. 2.6. live in hope, as the husbandman doth, of further increase of it, and of a full crop at length, when God shall see it good. And the rather by much may we live in hope, and e Rom. 4.24.— credula vitam Spes fovet.— Tibull. ibid. live by hope here than there, because the seed that is there sown, after it is so sown may miscarry; it may be cast into the ground, and die there, and so never come up again: ( f joel 1.17. The grain, saith joel, is rotten under the clods:) it may spring up well, and g Exod 9 31. be blasted, while it is yet in the blade: it may be eared, and yet perish ere it come to be cut: h joel 1.5, 16.— saepè est Spem mentita seges. Horat. l. 1. ep. 7. The meat, saith the Prophet, is cut away from your mouth: that is, it is spoiled and stroyed when it is full ripe, and fit for the sickle, when you make full account to feed on it, and it is in a manner even in your mouths. But this spiritual seed of light and joy ( i De radi●e siquidem certius dici potest. quod de fractu Sen. epist 59 Gaudio junctum est non desmere; nec in contraria verti. Et ep. 23. Nunquam deficiet, cum semel ●●dè petatur inveneris. Et epist. 27. Si quid obstat, nubium modo intervenit, qua infra feruntur, nec unquam diem vincunt. the main matter and ground of it, I mean) that is sown in the hearts of God's Children, being an incorruptible seed, shall never die and decay, but though it may seem to lie dead there for a long time together, yet it shall surely sprout out, and in time show forth itself; yea it is even then sprouting, when it seemeth so to lie k 1 Cor. 15.36. dead, and it will daily be growing, as the l Mark. 4.26, 27, 28. Gaudium ex se ortum fidele firmum ●ue est, & crescit, & adextremum usque prosequitur. Sen epist. 98. seed cast into the ground, though it be not regarded, or notice taken of it, till it come to its full growth. For m Prov 4.18. the way of the Just, saith Solomon, is as the light, that shineth more and more till it be broad day light. And, n Psal. 37.6, 7. God will in his due time bring their righteousness forth as the light, and their judgement as the noonday, that do quietly and constantly rest upon him, and are content to wait and abide his pleasure. For, o Gal. 6.8. He that soweth to the Spirit, shall from the Spirit reap life eternal. And, p Prov 11.18. He that soweth righteousness, shall have a sure reward. And, q Gal. 6.9. In due time we shall reap, if we faint not. Use 2 In the mean space let us take heed, that we be not herein our own enemies; that we do not by our disorders and excesses, Caution. by our own wickedness or wantonness disturb wilfully our own peace, and so eclipse our own light, by r Esa. 59.2. Lam. 3.44. interposition of some grievous enormities, which as s Sol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu suo auferente terrae, terraque Lunae. Plin. hist. nat. l. 2. c. 10. the dark body of the Earth coming between the Sun and the Moon, may be a means to restrain the sweet influences of God's Spirit, that otherwise we might have enjoyed: ( t Vis nunquam tristis esse? benè vive. Bona vita semper gaudium habet. Aug apud Tambac. de consol. Theolog. l. 9 & Isidor. de miser. hom. l. 2. Wouldst thou never be sad? saith Augustine, have an eye to thy life, be careful ever to live uprightly: A religious life can never want matter of much joy.) Or how we grow u 1 Thess. 5.19.20. negligent in the use of good means for the maintaining and feeding, yea x 2 Tim. 1.6. for the stirring of it up, and the making of it burn clear, that so we may walk cheerfully and comfortably in the light of it. For y Zech. 4.2, 3, 12. light must, we know, be maintained, and oft z Exod. 27.21. tended and trimmed, or else it will but burn dim and afford little light. Yea, if we do find at any time some defect in this kind, some restraint of spiritual comfort, let us descend into our souls, and seriously examine ourselves, whether we nourish not within us some secret corruption, that may choke this our joy, and like a thick fog, or a filthy vapour ascending up in our souls, may keep the light of God's countenance from shining in upon us so brightly as otherwise it would, or peradventure formerly it hath done. Use 3 Again, Is this seed sown already? and is there a sure crop to come of it? Then as the Psalmist thereupon here inferreth, Exhortation. a Vers. 12. Rejoice ye righteous, and be glad in the Lord. Be not as ground or land that lieth wholly unsowen. Full glad is the Husbandman when he hath had a seasonable seedtime, and hath got his grain once well into the ground. But how merry think you, would he be, if he could have his crop secured? This should therefore serve again to incite and stir up all God's Children, to constant and continual joy and rejoicing, having so sound a seed of joy sown in them, and being so sure of a large and plentiful crop of it: to say with the blessed Virgin, b Luke 1.46, 47. My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour: And with the Spouse in the Prophet, c Esa. 61.10. I will greatly rejoice, and my soul shall be joyful (for why should it not be so?) in my God; even d Habb. 3.18. in the God of my salvation. Use 4 Reprehension. Yea it may well serve to check us, for that fond and wilfully we suffer ourselves by every sleight and trifling occasion to be bereft of this joy, whereof God's mercy and goodness hath in part put us here in present possession. There is e Adhuc in nobis non pueritia, sed, quod gravius est, puerilitas remanet. Sen. ep. 4. Etiam post juventam canosque puerilitas est. Idem de constant. sap. c. 12. a childish and peevish humour naturally in every one of us: and some tang and taint of it we may observe even in Abraham; f Gen. 15.1, 2. Fear not, Abraham, saith God himself to Abraham; I am thy buckler, and rich reward. But, Lord, what wilt thou give me, saith Abraham to God again, so long as I go childless? As if all he had were nothing, or he could have no joy of any thing, so long as he was without that one thing, so long as he wanted a son and heir: as g Ester 5.12, 13. Haman had no joy of all his wealth and honour, and grace and favour with King and Queen, so long as h Ester 3.2, 4, 5. Mordecai crouched not to him, nor fawned on him, as others did. And the like wayward humour is too rise with the most of us. We are like i Contemnenda miramur, pueris simillimi, quibus omne ludierum in pretio est. Parentibus quip, nec minus fratribus, praeferunt parvo aere empta monilia: & tam nucibus amissis slebunt quàm parentibus. Sen. de ira l. 1. c. 12. & epist. 115. children with whom toys and trifles are more regarded than matters of greater worth and weight; and who therefore k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil. if some one of those toys be taken away from them, though they have many more of them beside, will in a pettish humour cast all the rest away after it, and sit whining for that one. The loss or want of some one trifle, and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of, that either we had and have lost, or do want and would have, I say not of l Genes. 37.34, 35. 2 Sam. 18.33. & 19. 2-7. jerem. 31.15. a child, or of a friend, or a father, or of some worldly means, (that the most are wont most m Ploratur lachrymis amissa pecunia veris. juven. sat. 13. hearty to mourn for) but of a fine ruff, or a new fashion, or of a good look from some great one, or of a bow of the knee from some inferior one, or of an hawk, or an hound, or n See Guevaraes' letter to a Lady, upon such an occasion; in his golden Epistles. Et de quibusdam juvenal. satire. 6. Morte viri cupiant animam servare catelli. a whelp, (for even so low, and yet lower, do our base affections oft deject us) doth so affect us, and go so near to the heart with us, that o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates apud Stob. c. 4. it is a means many, too many, times to abandon all joy and mirth with us, as if all the p job 15.11. gracious favours of God towards us in Christ jesus, and all the q Ephes. 1.18. rich and glorious hopes of our eternal inheritance with him, were all nothing in comparison of such a trifle as that, or not able to joy and cheer up our hearts without it. This childish and sottish quality should we every one of us take notice of in ourselves, of too much proneness at least unto it, and r Ab hac te infamia vindica, ne videatur plus apud te valere unus dolour, quàm haec tam multa solatia. Sen. ad Polyb. consol. c. 31. strive and labour against it, as being worthily ashamed of it, and considering with ourselves, what an unworthy thing it is, that the love and loss of such piddling toys, yea or of any worldly thing whatsoever, should prevail so fare with us, as to deprive us of that joy and comfort that our blessed estate in Christ Jesus even for the present may well minister unto us. An Heathen man telleth a Courtier that had lost his Son; that s Fas tibi non est salvo Caesare, de fortunatua queri. Hoc in columi salvi tibi sunt tui. Nihil perdidisti: non tantùm siccos oculos tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic pro omnibus est. Adversus foelicitatem tuam parum gratus es, si tibi quicquam hoc salvo, slere permittis. Sen. ibid. c. 26. he had no cause to mourn, either for that or aught else, as long as his Sovereign was in safety, and he in favour with his Sovereign, he had all things in him; and should be unthankful to his good fortunes, if he were not cheerful both in heart and look, so long as things stood so with him, as than they did. How much better may it be said to every true Christian, let his wants and his losses be never so great, that he hath little cause to mourn for them, so long as he is in grace and favour with God; t Deum habens, omnia habes. August. de temp. 146. he hath all things in him, and u Quid hac jobi miseria miserius? & quid tamen hac infoelicitate foelicius? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsum, qui dederat omnia, Deum. Data perdiderat, non datorem. Omnia perdiderat, & plenus erat. Idem in Psal. 66. & de diverse. 12. so long therefore he is happy, and he have nothing else but him. And exceeding unthankful is he to God's goodness, if the apprehension of it x Act. 14.17. fill not his heart at all times with gladness; unworthy is he of salvation by Christ, that cannot y Philip. 4.4. at any time find matter of rejoicing in Christ. Yea, but how can we rejoice, peradventure will some say, Objection. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5. amids so many crosses and calamities as God's Church and Children are daily vexed and annoyed with, yea and ourselves also among the rest? Or how can we rejoice, when we have so many sins and corruptions to be sorry for? Yea, how may we lawfully rejoice, when a Esa. 22.12. we are called unto heaviness and solemn humiliation, when we are commanded and enjoined by God, to mourn and lament? When either our own estate or God's Churches is such, that b Amos 6.6. See the Spark. not to be sorry, and to be even sick with sorrow, may well seem a sin? To this I answer: 1. We must ever remember so to keep one Commandment, that we break not another. c Matth. 4.17. Mark. 1.14. Repent, is one Commandment; Answer 1 d Matth. 5.12. Luke 10.20. Rejoice, is another. And he that commandeth the one, hath enjoined also the other. As Saint james therefore reasoneth, e jam. 2.11. He that said, Thou shalt not kill, hath said also, Thou shalt not commit adultery; though thou dost not kill therefore, yet if thou do commit adultery, thou art a transgressor. So here, he that hath commanded us to be sorry for our sins, and for the afflictions of our brethren, hath commanded us also f 1 Thess. 5.16. evermore to rejoice. And therefore though we fail not in sorrow for our sins, or for our brethren's afflictions, yet if we wilfully banish and abandon this spiritual joy which Gods Spirit requireth of us, we make ourselves thereby guilty of sin in God's sight. A sin it may be g 1 Cor. 5.2. not to be sorry at some time: and a sin it is for God's child at any time not to joy. They say that h Praecepta negativae ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thom. Aquin. sum. p. prima secundae q. 71. a. 5. & q. 88 a. 1. & q. 100 a. 10. & Gerson. reg. mor. Negative precepts or prohibitions only, tie at, and unto all times: But this Affirmative injunction also concerning a Christian man's joy, i Continuum vult esse & non interruptum gaudium nostrum. Gilbert in Cant. 10. admitteth no intermission, but toeth unto all times. Sorrow may be sometime out of season: this spiritual joy, as of some food we say, is never unseasonable. The godly are at some times k Nehem. 8.9, 10. prohibited the one: they are never inhibited, but enjoined ever the other. Yea mark what I say; it is undoubtedly true: Albeit few be prone to offend that way, yet a man may offend even in excessive sorrow for sin, in thinking too much on his sins, in mourning unmeasurably for his sins. If such thy meditation of thy sin, and sorrow for thy sin shall so fare prevail with thee, that thou art wholly l 2 Cor. 2.7. swallowed up with it, or by means of it, art either m Quomodo Sen. ad Polyb. c. 26. Non licet tibi steer, ut multos flentes audire possi●. periclitantium lachrymae possint, tibi tuae assiccandae sunt. detained from, or disabled unto, and made wholly unfit for the performance of other necessary duties, that thy sorrow doth then make thee guilty of sin, and thou hast just cause to be sorry for that sorrow. Answer 2 2. joy and grief, in some degree at least, may well stand together. As true joy may well stand with some fear. n Psal. 2.11. Sic Matth. 28.8. Rejoice before him, saith the Psalmist, with fear. So * Habemus luctum gaudio mixtum. Petr. Martyr. in 2 Sam. 24. true joy may well stand with some grief. o 2 Cor. 6.10. As sorrowing, saith the Apostle, and yet always rejoicing. He that hath commanded us to sorrow sometime, would never else have enjoined us p Philip. 4.4. at all times to rejoice. There is joy even in grief; as there is grief even in joy. Yea, though it may seem strange, yet it is questionless true, the greater grief sometime the greater joy; and the greater joy, the greater grief. A man may at the same time both be exceeding sorry for his sin, and yet rejoice exceedingly in the apprehension of God's mercy, in the free pardon and forgiveness of it. Yea, the greater grief a man hath for his sins, the more cause of joy he hath even in that regard. And the greater joy a man hath in the apprehension of God's favour in the forgiveness of his sin, the greater grief and sorrow for his sin it usually worketh in him. As where q 1 john 4.18. the servile fear ceaseth, that regardeth nothing but wrath, there the filial r Hosh. 3.5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne perces. Philip. in job. fear of offending groweth usually most rife: For s 1 john 4.19. the more a man is assured of God's love towards him, the more he loveth God; and t Genes. 39.9. Psal. 97.10. Prov. 8.13. Absit enim ut timore pereat amor, si tastus est timor. August. in Psal. 118. Nemo melius diligit, quam qui maxime veretur offendere. Salvian. ep. 4. the more he loveth him, the more afraid is he of offending him: So u Cessat horror, crescit dolour. where the inward gal● cease of a guilty conscience, there sincere grief for sin groweth fresher than ever before. To illustrate this by some familiar comparison. Suppose one that stood guilty of high Treason against his Sovereign, and that not in some inferior kind, but in the highest degree, either having made a violent assault upon the person of x 1 Sam. 24.7, 11. & 26 9 the Lords Anointed, or having not by accident, as y Adrastus' Midae filius, Gord●i nepos. Herodot. in Clio. Is siquidem Atyn Croesi filium errore pari intersecit, quo Gualterus Tirrell Gulielmum Rufum Anglorum Regem inter venandum, interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1. he sometime that slew Croesus his Son, but by a malicious train taken away the life of his only Son that should have succeeded him, having no other issue in the Kingdom; and having been arraigned and condemned for the same, yet should by his Sovereign out of his gracious disposition, and at the earnest suit of some about him, have the fact pardoned him, and his pardon sent him. This party doubtless, as he could not but exceedingly rejoice in so undeserved, in so unexpected a favour; so withal, if he had any spark of grace or good nature at all in him, the very apprehension of his Sovereign's gracious disposition, would make him mourn for his foul fact more than ever before, considering with himself how wretchedly and unworthily he had carried himself toward one whom he found so graciously, beyond and above all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long upon application of it: It may hereby plainly appear, how Spiritual joy, may well stand with Godly grief, and these two affections that seem the one contrary to the other, may yet agree well together in a Christian man's soul: since that the more a man joyeth in the assurance of God's goodness toward him, the more he must needs grieve to consider how by his wicked and rebellious courses, he hath demeaned himself wretchedly and unworthily toward that God, whom he findeth so graciously affected toward him. z Compare Psal. 32.1, 5. with Psal. 51.1, 2, 17. Passumus simul & dolere in nobis, & gaudere in Domino. Petr. Martyr. in 2 Sam. 24. A man may mourn for his sins then, and yet rejoice in God's mercy; be sorry for his transgression, and yet have joy of his pardon. And in like manner may he be grieved hearty for the present afflictions of joseph, and that even so as he may be sick with grief again; and yet withal be cheered and comforted in the consideration of that happy issue of them, that a Vers. 8, 10. Esa. 27.1, 3. & 49.15. 1 Cor. 10.13. God's Fatherly care of his Church, his Power, his Providence, his gracious Promise, and his own Faith building thereupon, give him good hope and assurance, that they shall have in the end. For the Grief of God's Children in these cases is not a desperate grief, but b Psal. 102.13, 19, 20. & 119.49, 50, 52, 81. a sorrow mixed with Faith and Hope. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14. It is but a storm, said that good Bishop, and within a while it will over. And, d Psal. 125.3. The rod of the wicked, saith the Psalmist, shall not rest upon the Lot of the Righteous. e Psal. 94.14. Nor will God utterly cast off his people; f Lament. 3.31. nor forsake his Inheritance for ever. g Lam. 3.32. But though he send afflictions in upon them, h Dan. 11.35. to scour and to cleanse them; yet i Mica 7.19. he will return again to them, and have compassion on them, k Psal. 106.45. according to the multitude of his mercies; and l Psal. 126.4. turn again their captivity, as the Rivers in the South. m Esa. 10.5, 12, 16, 17, 18. When he hath by their adversaries wrought his own work upon them, (for n Ejus consiliis militant, etiam qui ejus consiliis repugnant. Greg. Agunt quod vult Deus, sed non volunt quod vult Deus. Bern. de great. & lib. arb. even such also do his work, though against their own will:) o Psal. 81.14. he will turn his hand upon them, and p Psal 78.66. & 9.5. utterly destroy them, r Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto filio pater in ignem, tanquam sarmentum inutile abjicit. Bern. de great. & lib. arb. as the Father s Puer ergoes, qui nisi virgam qua verberatus es, verberari aut cremari videris, plorare non desistis. Idem in ecstas. to please the Child again, and to testify his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea, the more men take God's wrath to heart, and the more they are humbled under his hand, (be the same either on themselves or others,) the more comfort may they have in their humiliation, as conceiving thereby the greater hope and assurance, that God will in mercy the sooner hasten the deliverance of his distressed ones, and the confusion of their oppressors. And thus again may a man t Psal 119.158, 139. mourn as hearty for the sins also of others, as he doth or would do for his own, and u Psal. 119.136. jerem. 9.1. lament even with floods of tears their folly, and misery like to ensue on it; and yet x Psal. 119.162, 163, 166. jer. 16.19. have joy withal of his own conversion, and assurance of salvation: as y Suave, mari magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Non quia vexari quenquam est jucunda voluptas, Sed quibus ipse malis careas, quia cernere suave est. Lucret. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. hom. 4. those that are safe on shore, having escaped shipwreck, may at the same time both commiserate the distress and danger of those that are still wallowing in the Sea amids the waves, and bickering with the billows there, in jeopardy every instant to be swallowed up irrecoverably in the deep; and yet the whilst rejoice also in, and be thankful unto God for their own safety. joy and grief therefore may well concur and agree together. z Lex leginon miscetur; (sed nec adversatur:) utraque sua it v●a. Senec. de benes. lib. 6. cap. 6. Nor do God's Commandments herein cross or contradict one another. We may well sorrow sometimes, and yet always rejoice. Answer 3 3. Even in the greatest afflictions may God's children have much joy. For, * Psal. 112.4 Lux oritur justo, quae non oritur injusto. August. in Psal. 96. To the lust, or the upright, ariseth light in darkness, saith the Psalmist. “ Esa. 59.10. The ungodly meet with darkness oft in the day: the godly have light oft even in the night: † Amos 8.9. The Sun goeth down at noonday oft with the one: it riseth oft even at midnight with the other. a 1 Pet. 1.8. In whom you trust, saith Saint Peter, and rejoice with a joy unspeakable and glorious; albeit, by occasion of manifold temptations, ye are for a season in some sorrow. And, b jam. 1.2. My brethren, saith Saint james, count it exceeding joy, when you fall into many trials or troubles. And, * 2 Cor. 7.4. Great is my rejoicing; I am full of comfort; I have joy over-abundant in all my tribulations, saith Saint Paul. They may retain joy in them, yea they may draw matter of joy from them. c Sapienti conte●itur gaudium: nulla ru●pitur causa, nulla fortuna. Sen. ep. 72. They may retain joy in them: For it is another kind of matter, and a matter of fare greater consequence, that is the ground of their joy. d Nunquam credideris scelicum quenquam ex foe ●itate suspensum: fragilibu● inn●titur, qui adventitio laetus est. Ibid. 98. A Christian man's joy dependeth not upon freedom from afflictions, but e Rom. 5.1, 2, 3. upon the assurance of God's favour towards him for the present, and upon his hopes of future matters. Yea they may draw matter of joy from them: Since they do, or may know that they are good for them, and do work for their good: f Philip 1.19. I know, saith the Apostle, that this shall turn to my salvation. And, g Rom. 8.28. All things work together for the good of those that love God. And as the sick man therefore may rejoice at the coming of the Chirurgeon, (though he know full well that he must needs put him to much pain,) that cometh to saw off some part gangreaned, or to cut him of the stone: So may the godly have joy, not in only, but * In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria continetur: sicut spes fractus in semine, sic & ipse fructus in se●ine est. Bern. in Psal. 90 ser. 17. of those afflictions that befall them, knowing them to be h Heb. 12.6, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ethic. l. 2. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem rhet. l. 1. c. 14. Gods loving and fatherly chastisements of them for their good; and considering that i Heb. 12.11. though no such chastisement for the time seem joyous, but grievous, yet they bring forth the peaceable fruit of righteousness in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to give them the greater assurance of their future eternal happiness. As the Apostle telleth the Philippians, That k Philip. 1.19. their adversaries rage and fury against them, was as well an evident sign of the salvation of the one, as of the destruction of the other: and the Thessalonians, That l 2 Thess. 1.5. their sufferings for Christ and his Kingdom, did evidently show that God had vouchsafed them a part in that Kingdom, for which he called them in such sort to suffer: and that m 2 Thess. 1.7. their troubles here were a pledge and seal of their eternal rest there. For, n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 2.11, 12. This is a true and a sure assertion, saith the same Apostle; that if we die with Christ, we shall live with him; if we suffer for him, we shall reign with him. And why may not Gods Children rejoice then, even in their greatest afflictions, when they shall consider that o 2 Cor. 4 17. this p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. light trouble that lasteth but for a short season shall procure unto them, as the Apostle speaketh, q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. an exceeding excessive eternal weight of Glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one of r Genes. 1.3. 2 Cor. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. hexam. serm. 2. the first of God's works, that this joy of God's Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a nameless Author, and that somewhat more largely, because the Book is not commonly to be had. s A Sermon on the Psalm Qui habitat, or Psalm 91. translated out of high Dutch into English, and Printed at London by Leon. Askell. We see and prove, saith this Author, by daily experience, how powerful and dreadful a thing the darkness of the Night is. For when it falleth, t— luceque pulsa Telluris toti tenebras induxerat orbi Vmbra. Ovid metam. lib. 13.— ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2. it covereth and muffleth up the face of the whole World; u jam color unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. lib. 4. Nocte latent mendae;— Horaque form●fam (deformem potiùs) quemlibet illa facit. Idem art. lib. 1.— & rebus nox abstulit atra colorem. Virg. de quo jul. Scal. ad Cardan. exerc. 75. §. 7. it obscureth and hideth the hue and the fashion of all Creatures; it bindeth up all hands, and breaketh off all employments; ( x john 9.4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Vrbe silent tota. Idem amor. 1. 6.— positoque labore dierum Pacem nocte datam mortalibus orbis agebat. Silius Punic. l 7. Hinc, Furiosa res est in tenèbris impetus. Sen. ep. 110. The Night cometh, saith our Saviour, wherein no man can work; y Exod. 10.22, 23. Omnia noctis erant.— Varro Argonaut. Quod laudat Ovidius apud Sen. controv. 16. it arresteth and keepeth captive all living wights, Men and Beasts, that they must be still and rest there, where it arresteth them; yea z Esa. 59.10. Gen. 15.12.— pueri trepidant atque ●mnia caecis In tenebris pavitant finguntque. Lucret. lib. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin. it maketh them fearful and faint-hearted, full of fancies, and much subject to frights. It is of all others such a powerful and unconquerable Tyrant, as no Man is able to withstand. And yet nevertheless, a Lux in tenebris lucet. john 1.5. it is not of that might that it is able to overwhelm, or to quench the least light in the World. For we see that b Sidera nocte micant. Ovid. met. l. 7. Stellas coeli non extinguit nox. Ex Aug. Prosper. sent. 120. the darker the Night is, the clearer the Stars shine: Yea the least c 2 Pet. 1.19. candles light that is lighted, withstandeth the whole Night, and not only suffereth not the darkness to cover, or to smother and oppress it, but it giveth light also even in the midst of the darkness, and beateth it back for some space and distance on every side of it: So that which way soever it is borne, or wheresoever it cometh, there must darkness departed and give place unto the light; all the power and the dreadfulness of it, cannot help or prevail aught against it. And though the light be so weak, that it cannot cast light round about, or drive the darkness fare from it, as in the spark of an hot coal, yet cannot the darkness cover or conceal, and much less quench it; but it giveth light to itself alone at least, so that it may be seen afar off in the dark; and it remaineth unconquered of the dark, though it cannot help other things, nor give light unto them. Yea (that that is yet more wonderful) d Felium in tenebris fulgent rad antque oculi: quin & multorum piscium refulgent aridi; sicut robusti caudices vetustate putres. Plin. hist. nat. lib. 11. cap. 37. Sic & Con●hae quaedam in tenebris remoto lumine fulgent. Ibid. lib. 9 cap. 61. & Lucernae piscis lingua ignea per os exerta tranquillis noctibus relucet. Ibid lib. 9 cap. 26. a rotten shining piece of wood, which hath the faintest light that can be found, yet remaineth invincible of all the power of darkness; and the more it is compassed about with darkness, the clearer light it giveth. So little is darkness able to overcome or keep down any light; but that it ruleth, and vanquisheth, and expelleth the darkness, which else overwhelmeth, and snareth, and fettereth and putteth all things in fear. Now if this Natural light, but e Esa. 45.7. God's Creature, be so powerful and so able to prevail against the darkness of the Night: Why should not that spiritual Light, that f Lucerna Dei in spiritu hominis. Prov. 20.27. 2 Cor. 4.6. God's Spirit doth kindle and set up in the hearts of God's Children? Yea why should not God himself, g john 1.8, 9 Lumen illuminans & non illuminatum. 1 joh. 1.5. the only true and eternal Light, h Psal. 74.16. the Creator of that Light, and the i Psal. 36.9. Wellspring of Life and Light, k Ephes. 3 17. dwelling himself by his Spirit in the hearts of the faithful, l Psal. 18.28. & 112.4. Non potest defraudari laetitia, cui Christus▪ est gaudium. Aeterna enim exultatio est ejus, qui honolaetatur aterno. Aug. apud Prosper. sent. 90. be able to afford them light in darkness, and to minister sound joy and sweet comfort unto them, in the very midst of their heaviest and most hideous afflictions? He can doubtless do it at all times; yea and many times also he doth it. For, m 2. Corin. 1.3, 4. Non unius, sed totius consolationes, nec in hac, nec in illa, sed in omni tribulatione. Bern. de temp. 22. Blessed be God, saith the Apostle, the Father of our Lord jesus Christ, the Father of Mercies, and the God of all Consolation, that comforteth us in all our troubles: Yea, that not only comforteth us, but comforteth us in that manner and measure, that n 2 Cor. 1.5, As our Tribulations abound for Christ, so our Consolations also abound in Christ. And certainly as Well-water is wont in Wintertime to be warmest; so many times Gods Children in the midst of their greatest afflictions; some * Act. 16.25. in the Dungeon, some at the Stake, some even o Read the story of james Bainham, and of Rob. Glover, and of Thomas Hauks, and Rose Allen; as also of john Denley, john Lomas, john Denme, and Thomas Spicer with their consorts, that sung in the fire: in Fox's Acts and Monum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in jul. exact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem epist. 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in jul. Imp. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de Cypr. Crucem multi abominantur, crucem videntes, sed non videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adjuvantis infirmitatem nostram, non levis tantum sed suavis fit, & non modò non molesta, sed etiam desiderabilis & omnino delectabilis. Bern. de temp. 70. & 109. & 111. in the Fire flaming on every side of them, have found greater comfort than ever they did when they were free from those afflictions; have had such strange joys even there and then imparted unto them, as they were scarce ever before acquainted with. To persuade the godly Martyrs to courage, constancy and cheerfulness in their sufferings for Christ's cause, the Ancients used a twofold Consideration. One was, that they could expect to suffer no harder nor harsher things, at the hands of cruel Tyrants, p Horretis omnes hasce carnificum manus? Num mitiores sunt manus medentium, Laniena quando saevit Hippocratica? Vivum secatur vulnus, & recens cruor Scalpella tinguit, dum putredo abraditur. Putate ferrum triste chirurgos meis Inferre costis, quod secat salubriter. Non est amarum quo resormatur salus. Videntur isti carpere artus tabidos: Sed dant medelam rebus intus vividis. Prudent. Stephan. 14. than diverse had done, and had been willing to yield themselves unto, upon advice of the Physician, at the hands of the Chirurgeon. Another was, that no cruelty could be exercised upon them, but that some q Timebit forsan caro gladium gravem, & crucem excelsam, & rabiem hestiarum, & summam ignium poenam, & omne carnifieis ingenium. Sed spiritus contra ponat sibi & carni, acerba licet ista, à multis tamen aequo animo excepta, imò & ultro appetita, famae & gloriae causa, nec à viris tantum, sed etiam à foeminis. Lucretia stupri vim passa cultrum sibi adegit, ut gloriam castitati suae pareret. Mutius manum suam dextram in ara cremavit, ut hoc factum ejus fama haberet. Minus fecerunt Philosophi; Heraclitus, qui se bubulo stercore oblitum exussit; Empedocles, qui in ignes Aetnei montis desiluit; Peregrinus qui non olim se rogo immisit: cùm foeminae quoque mortem contempserint, Dido, & Asdrubalis uxor quae cum filiis in incendium patriae devolavit. Regulus ne unus pro multis hostibus viveret, arcae inclusus, quot clavos, tot cruces pertulit. Anaxarchus cùm in exitium, ptisanae pilo contunderetur, Tuned, tuned, aiebat, Anaxarchi solemn: Anaxarchum enim non tundis. Zeno Eleates consultus à Dionysio, quidnam Philosophia praestaret, quum respondisset, Contemptum mortis; impassibilis Tyranni flagellis objectus sententiam suam ad mortem usque signahat Tertull. ad Martyr. & in apolog. others, either out of an ardent love and affection to their Country, and a zeal of the good and welfare of it, or out of a desire to maintain their credit and reputation, or out of an affectation of future fame and renown, or r Eadem omnia saevitiae & cruciatus certamina, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Quot otiosos affectatio armorum ad gladium locat? Certè ad feras ipsas affectatione descendunt; & de morsibus, & de cicatricibus formosiores sibi videntur. jam & ad ignes quidam se autoraverunt, ut certum spatium in tunica ard●nte consicerent: alii inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & utique horridiores aspides serpents. Tertull ad Martyr. Inventus est qui slammis imponer●t manum; cujus risum non interrumperet torture. Sen. epist. 76. out of a resolved obstination and obfirmation of mind, had not quietly only, and patiently, but even cheerfully endured the like. Yea the Heathen man observeth, that not only s The Stoics of whom Act. 17.18. those Philosophers that made Virtue the chief good, but t The Epicu eans, of whom there also. those also that pleaded wholly for pleasure, and placed all Humane, yea and Divine Happiness in a manner, wholly in it, yet held that a man might be cheerful amids the most exquisite torments that might be, u Vir fortis & justus cùm mortis suae pretia ante se posuit, in summa voluptate est, & periculo suo fruitur. Senec. epist. 76. Ignis si singulis membris admoveatur, & paulatim vivum corpus circumeat, licet ipsum corpus bona conscientia plenum stillet, placebit illi ignis, per quem fides collucebit. Idem de benes. lib. 4. cap. 22. the one in the consideration of his honesty and fidelity that he suffered for: x Si uratur sapiens, si crucietur, in Phalaridis ta●ro si erit, d cet, Quam suave est hoc? Quam hoc non curo! Epicurus apud Cic. Tuscul. lib. 2. & Sen. epist. 66. Ex praeteritarum scil. voluptatum recordatione. Cic. de fin. lib. 2. Quod incredibile est, dicit Epicurus, dulce esse torquerl. Sen. epist. ead. the other in consideration of those pleasures and delights (a very slight and sorry comfort indeed) that formerly he had enjoyed, and now cheered up himself with the remembrance of. And a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicurus apud Laert. Cùm illum hinc urinae difficultas ●orqueret, hinc insanabilis exulcerati dolor ventris, Beatissimum, inquit, hunc, & ultimum diem ago. Sen. ep. 92. the Master of that brutish sect, when he lay on his deathbed, amids grievous torments from the Strangury, that then held him, and inward Ulcers, professed (if a man might have believed him) that he then lived the happiest life that ever he did. Now to reason, as the Heathen man himself hence doth: b Quare haec incredibilia sunt apud eos qui virtutem colunt, cùm apud eos quoque reperiantur, apud quod voluptas imperat? Sen. epist. 92. If, saith he, such things be found among those with whom pleasure reigneth, why should they seem incredible with those that follow Virtue? c Quod si hoc potest brevis obstinatio animi aliquo stimulo excitata; quanto magis Virtus, quae non ex impetu, nec subito, sed aequaliter valet, cui perpetuum robur est? Idem ep 76. If an obstinate stiffness of mind, that lasteth usually but for a spurt, could prevail so much with some; why should not Virtue, well grounded, that is wont to be constant in her courses, enable others much more to as much? So, we may well say; d Tanti vitreum, quanti verum margaritum? quis non libentissime tantum pro vero habeat erogare, quantum alii pro falso? Tert. ad Martyr. If a vain shadow, a liveless image of virtue could prevail thus fare with some: why may not true Faith and Christian Fortitude effect as much or much more with others? e Si tantum terrenae gloriae li●et de corporis & animi vigore, ut gladium, ignem, crucem, bestias, tormenta contemnant sub praemio laudis humanae; possum dicere, m●dicae sunt istae passiones ad consecutionem gloriae coelestis & divinae mercedis. Tertull. ad Martyr. If the contemplation of former pleasures, present applause, or future fame, a vain blast only of man's breath, be able to carry men cheerfully through such unsufferable sufferings: how much more may f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. homil. 4. the present assurance of God's favour, together with the hopeful expectation of an eternal reward, be able to maintain a constancy of cheerful constitution in a Christian man's soul, amids the heaviest afflictions that can here be endured? If the uncertain hope of recovery of unconstant health, and prolonging of a miserable life a while, and g Mors enim differri potest, auferri non potest. August. de temp. not the shunning or shifting off, but the delaying only of death, be a means to cheer up the patiented under the saw, or launcer, or searing iron of the Chirurgeon, though the pain he undergo seem unsupportable: how much more may the assurance of immortality ( h Vera sanitas ipsa est immortalitas. Idem ibid. 74. the only true and sure health) and life everlasting shortly after to ensue, cheer up the faithful man's heart amids as great or greater matters, if he be called thereunto? If the Spirit of man possessed with some obstinate humour, can steel a man's heart (as i Servus barbarus As●rubalem quod Dominum suum occid●sset, interemit. Cúmque comprehensus omni modo cruciaretur, laetitiam tamen quam ex vindict● ceperat in ore constantissimè ret●nuit. Val. Max. memor. lib. 3. cap. 3. Vltus enim Dominum, inter tormenta exultavit, serenaque laetitia cradelitatem torquentium vicit. justin. hist. lib. 44. Atque hic est de quo Senec. sup. epist. 76. Sed & Liv. de eodem hist. lib. 21. Comprehens●s hand alio, quam si evasisset vultu, tormentis quoque cùm laceraretur, eo fuit habitu oris, ut superante laetitia dolores, ridentis etiam speciem praebuerit. it is reported to have done) to such a contempt of torments, that no torture hath been able to interrupt his laughter, or to break off his derision of those that have tired themselves more than him, with torturing of him: what shall not the Spirit of God and Christ himself, by his Spirit, be able to strengthen and enable those unto, k Rom. 8.9, 10, 11. whose hearts his Spirit, and he by his Spirit possesseth? l Rom. 5.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We therefore even glory, not rejoice barely, in afflictions, saith the Apostle, m Rom. 5.5. because the Love of God is shed forth into our hearts, by the Spirit that is given us. And. n Philip. 4.13. I am able, saith the same Apostle, to do (yea and to endure also) any thing, (yet not by mine own strength, but) through Christ enabling me. o Colos. 1.11. Being strengthened with all might by his glorious power unto all patience and long-suffering even with joyfulness. Answer 4 4. There is no time, no state whatsoever, wherein the godly man hath not great cause of joy. It were unreasonable to require such incessant joy of such evermore and at all times, had not such at all times good reason to rejoice. p 1 Thess. 5.16. Rejoice evermore, saith the Apostle: and, q 1 Thess. 5.18. In all things give thankes. And surely, if we ought, as the same Apostle elsewhere saith, r Ephes. 5.20. At all times and in all things to be thankful; then questionless we ought at all times and in all things to be joyful, as well in adversity, as in prosperity, as well in afflictions, as in freedom from them, as well when things fall out cross, as when it fareth with us as we would. The Godly man than hath at all times good and just cause of joy: it is apparent. For, s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ep. 62. God's injunctions are not unreasonable. But I go a step further, and dare be bold to aver it, that every righteous man, every one that is truly religious, hath at all times, if he could himself see it and apprehend it, much more matter of joy, than he hath of grief, or can have. For what doth or can minister more matter of grief, than God's favour and love in Christ may afford matter of joy? And those therefore that are ever in the favour of God, (what should I need to add; and that live in hope of eternal Glory with God?) can at no time have so great cause of grief, but that they have even at the selfsame time much more cause of joy. But every Godly man is ever in favour with God: t Huc Illud Sen. epist. 59 Docebo quomodo intelligas te non esse sapientem. Sapiens ille est, qui plenus gaudio, qui inconcussus, qui nunquam moestus est: ad omnem incursum munitus & interritus: non si paupertas, non si luctus, non si ignominia, non si dolor impetum faciat, pedem referet: interritus & contra illa ibit & inter illa. Every Godly man therefore hath ever and at all times, if he were so wise as to apprehend it, more ample matter of joy by much than of grief. Objection. Yea, but it is the Just or the Righteous man, will peradventure some say, that must, that may thus rejoice: And where are any such? u Prov. 20.9. Who can say, saith Solomon, I have so purified mine heart, that I am wholly free from sin? No: x Eccles. 7.20. There is no man Just or Righteous on earth, that doth ever well, and y 1 King. 8.46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de pace 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de plag. grand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in Basil. never evil. A vain thing may it seem then to exhort men to rejoice, when the condition annexed is such as excludeth all from rejoicing. To what end is it to incite the Just to rejoice, when there are none such that may rejoice? Answer. The answer is ready at hand, in the latter part of the Verse. By Just are meant all such as are upright in heart. Which clause is added; Considerate. 3 Partly to exclude the Hypocrite, And partly to temper and qualify the rigour of the term before used, if it were strictly and exactly taken. Illustration. So that it is a note as well of Extent, as of Restraint: Uses 2 Use 1 1. Of Restraint, Restraint. to exclude from this joy, and all right thereunto and interest therein, all dissemblers, all counterfeit Christians, all hollow-hearted Hypocrites; that repent in the face, but not in the heart; a Matth. 6.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esa. 58.3, 5. that make a sour face, that they may seem to fast, saith our Saviour; that b Luk. 16.15. justify themselves in the sight of men, but God seethe their hearts what they are, and seethe them to be fare other than either they should be, or they pretend themselves to be. Use 2 2. Of Extent, Extent. to extend and enlarge this Joy, the ground of it and the right to it, to all that are single and sincere-hearted: and so to give and afford a share and a portion in it as well to those that are sincerely righteous on earth, as to those that are perfectly righteous in Heaven. It is as a Key to let in the one; It is as a Bolt to spar and bar out the other. To clear this further by a distinction or two of Bernard's and Ambrose. Sorts 6 There are six either Sorts or Degrees of justice or Righteousness. Sort 1 1. Ficta, sed non recta: Ficta, non recta. A righteousness feigned or counterfeit, but not sound and sincere. Such as c Matth. 23.27, 28. Ficta, sucata, non vera, sincera. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 3.5. the Pharisees was. d Multi hominibus justi videntur, pauci Deo. Aliter enim hominibus, & aliter Deo. Hominibus secundum externam speciem & faciem: Deo sec. internam veritatem & virtutem. Ambr. in Luc. 1.6. A righteousness in outward show and semblance, but not in inward truth and substance. Like e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nihil enim simulatum & fictum verae virtutis esse certum est. Ambr. office l. 2. c. 22. counterfeit coin, that hath the King's stamp indeed, but is base and bad metal, and is therefore nought worth. Sort 2 2. Recta, sed non pura, non perfecta: A Righteousness, sound and sincere, but not perfectly pure. When, Recta, non pura. Vera & recta; sed non pura, nec perfecta. though sin do f Rom. 7.17. remain still with men, yet it doth g Rom. 6.14. Psal. 119.133. Manet peccatum dejectum quidem, sed non ejectum; evulsum, non expulsum tamen. Bern. in Psal 90.10. not reign in them. There is a mixture in them, as of Light and Darkness, dimness at least, in a painted glass, died with some obscure and dim colour: it is transparent and giveth true, but not clear and pure light. And h Nostra, si qua est, humilis justitia recta forsitan, sed non pura: quomodo enim pura, ubi non potest deesse culpa? Idem de temp. 104. such is the righteousness of all faithful persons while they live here. Sort 3 3. Pura, sed non firma: Pura, non firma. A righteousness pure and perfect, but not firm and permanent. Such was the righteousness of our first Parents before their fall. i Nam primi hominis in initio non modo recta, sed etiam pura fuit, quamdiu ei datum est nec sentire peccatum. Bern. ibid. nedum inservire, aut consentire peccato. Pure and perfect it was: for k Genes. 1.27. Ephes. 4.24. such did God create them: they had no sense at first of any evil motion at all in them, much less did they yield or give any consent to any such. But l Sed quia firma non fuit, & puritatem facilè perdidit, nec rectitudinem retinuit. Ibid. firm and permanent it was not: (it might have been, if they would:) for m Eccles. 7.29. they changed wilfully that estate that God created them in, and so fell away from that their Original Righteousness. Sort 4 4. Firma, sed finita: Firma, sed finita. A righteousness not pure only, but firm too, yet finite: Such is n Matth. 25.31. 1 Tim. 5.21. Apud Angelos recta, pura, & firma, sublimis, sed divina tamen inferior. A Deo collata, non ipsis innata. justi ex eo, non coram eo; munere ejus, non in comparatione ejus. Bern. ib. the righteousness of the elect Angels, and of o Heb. 12.23. justi perfecti. the blessed Saints glorified in part now in Heaven: and shall be of p Luk. 20.36. Angelis pares. all the Elect as well Men as Angels after the last day. Sort 5 5. Infinita: Infinita. An infinite righteousness. Such is the righteousness q Dei solius. Ipse sibi justitia est, cujus voluntas non tam aequa, quam ipsa aequitas: & utraque non aliud quam ipsa substantia. Bern. ibid. of God alone; of him that is not righteous only, but even righteousness itself: and the righteousness of all Creatures both Men and Angels put together, is as r 1 Sam. 2.2. Matth. 19.17. none in regard of his, being the same with himself. The first of them is, in this term, excluded from sound Joy; the second is admitted to it, as well as the third or the fourth, yea therefore rather than the third by much, because it is sure in time to attain to the fourth: and it may well therefore constitute a distinct Sort 6 sort or degree to make up the number propounded at first, to wit, imperfecta, sed firma, or firma, sed non pura, non perfecta: Firma, non perfecta. * Philip. 3.12. Cùm haec omnia desiderio affectus impleverit, non ex omni parte perfectus, sed perficiendus. Prosper. de vit. contempl. l●b. 1. cap. 8. An imperfect righteousness, but yet firm; or a firm and permanent righteousness, though not yet pure and perfect: Since that the Grace of God begun here in the hearts of his Holy ones, though never so infirm and weak in itself, yet being s 1 Pet. 1.5. Firmior est fides quam reponit poenitentia. Lactant. institut. l. 5. c. 13. supported and upheld by the power of his Spirit, is sure never wholly or fully to fail: but as the light that the Moon receiveth from the Sun, though to our seeming but very little at first shortly after the change, as we term it, yet it increaseth more and more daily, till it come to the full; so shall t Prov. 4.18. The Light of Grace in God's Children, though u Tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi plus luminis quàm tenebrarum, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi plus tenebrarum quàm luminis: uti distinguunt Grammatici ad Homerum. Eustath. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but little, scarce sensible at the first either to others or themselves, yet it shall grow on till it come to it full growth; which when it hath once attained, (that which will not be in this life) it will never (herein contrary to the manner of the Moon) impair or abate again. Point 3 So that the Point that hence ariseth is this, that Branches 2 joy belongeth to the Upright, And to the Upright only. Branch 1 First to the Upright; that is, as well to those that be sincere-hearted, Observe. 4 as to those that be perfectly and exactly righteous: yea to all upright, be they strong or weak ones, be they well grown, or but new borne babes in Christ jesus. For whereas there are two ranks of Men truly righteous: Righteous. Ranks 2 The former of such righteous ones as never fell, never sinned: the Division 1 estate of a 1 Tim. 5.21. the Elect Angels, that * Luk. 15.7. need no repentance, that like the Rank 1 Prodigals elder Brother, b Luke 15.31. never left their Father's house, c Luk. 15.29. nor ever offended him in aught. Rank 2 The latter of such righteous ones d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de plag. grand. & in jul. 2. Prima virtus peccata non perpetrare sed vitare; secunda perpetrata corrigere. Greg. mor. lib. 6. cap. 17. as have fallen indeed, but are risen again, through God's mercy in Christ their Saviour, e Ephes. 1.19, 20. & 2.1, 5, 6. restoring them in part, and raising them up again by “ Quem poenitet peccasse, penè est innocens. Sea. Agam. 2.2. repentance: the state of all the faithful in part f Imò plus est propemodam à vitiis se revocasse, quam vitia ipsa nescivisse. Ambros. in Psal. 118. ser. 22. renewed, and regenerate, and restored again to their Original Righteousness: Or to come nearer to the Point; The former of those that are g justi habitu perfecto. righteous in regard of a perfect habit, or an absolute perfection of righteousness: And h 1 Pet. 3.11. Act. 3.14. 1 john 3.5. so our Saviour Christ only here on earth was; and i Heb. 12.23. the Saints saved now in heaven Division 2 are. Rank 1 The latter of those that are k justi desiderio, study, conatu. righteous in regard of the desire, study, Rank 2 endeavour, and imperfect practice, rather than perfection of righteousness: Such as sincerely desire to fear, and to serve God; and endeavour constantly to do his Will: as have respect to God's Commandments: and think upon them to observe them: though they cannot keep or fulfil them so as they should: that follow after righteousness, as a workman doth his trade, that he hath bound himself an apprentice to, though he be not yet his crafts-master: And so l job 1.1. job is said to be Just, though he had his infirmities and failings, by his own confession, m job 9.3. not a few. So n Luk. 1.6. Zacharie and Elizabeth are said to have been righteous in God's sight; that is, truly and sincerely, though not perfectly, righteous: for they were o Luk. 1.20. Vide Aug. ad 2. Epist. Pelag. l. 4. c. 7. not also without their wants. And even these latter also have right to, and may have part in the joy here propounded as well as the former, though the former enjoy it fare more fully than they do. For, p 2 Chron. 30.18, 19 God will be merciful, yea he hath already been, and is merciful, to those that set their hearts aright, and q Nehem. 1.11. that desire to fear his Name. And, r 1 Chron. 28.7. I will be with him, saith God of Solomon, if he endeavour to do my Will. And s Psal. 119.6. Then, saith David, shall I not be confounded, when I have respect to all thy Precepts: and t Psal. 22.23. When I am upright with my God. And, u Psal. 103.17, 18. The loving kindness of the Lord is from ever and for ever, upon those that think upon his Commandments to do them. And, x Prov. 21.21. He that followeth after Righteousness shall find Honour and Life; true Honour, and eternal Life. For y Rom. 2.8. unto those that by patiented perseverance in well-doing seek Honour, and Glory, and Immortality, will God render Life eternal. And therefore to such also, even in express terms is joy promised; and such also in express terms are enjoined to rejoice. a Psal. 64.10. The righteous shall be glad in the Lord, and trust in him; and all (without exception) that are upright in heart, shall rejoice. And as here, Light is sown for the righteous; so elsewhere, b Psal. 112.4. Light in darkness ariseth to the upright. And again, having in the beginning of the Psalm pronounced them blessed, not that never sinned, but c Psal. 32.2. that have sincerely repent them of their sins; in whose soul there is no guile: he concludeth with an incitement, yea an injunction laid upon all such to rejoice: d Psal. 32.11. Be glad ye Righteous, and rejoice in the Lord; and be merry, yea shout for joy, all ye that are upright in heart. And if there be * Luk. 15.7. great joy in Heaven for such; sure there may well be much joy also here on earth unto such. And this may be further confirmed unto us, if we shall consider, Reasons 4 Reason 1 1. That it is not so much the quantity, as the quality and sincerity of his grace in us that God principally regardeth. e Melius est pallens aurum quàm fulgens aurich alcum. Bern. in Cant. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. apolog. A little pale and course Gold is of much more worth than much bright Copper, than much fine Brass. And f De Noa Basil. Sel. homil. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Valentinus apud Iren. l. 1. c. 33. a good piece of Gold is true Gold, though it be bemired and besmeared with dirt; an ingot of Gold, is good Gold, though it have much dross still mixed with it. “ Nec vinum rejicimus, et si foecem habeat; nec aurum quamvis lutosum existat. Spin. de justit Christ. Nor will a man that is in his wits cast away his money, be it Gold or Silver, for the foulness of it, or the Goldsmith his wedge for the dross that is mixed with it: but where he meeteth with never so little good Gold, and it be but a grain or two, mixed with never so much dross, he will not leave the Gold for the dross, but keep the dross with the Gold, till he have fined it, and so severed and freed the one from the other. In like manner here: God's grace in the hearts of his Children, though it be mixed still with many infirmities, yea and corruptions, yet is it true Grace, and much better than all those seeming g Simulacra virtutis. Cic. de office l. 1. Vmbra est & imago justitiae quod ill● justitiam putaverunt. Ex Cic. ipso Lactant. institut. l. 6. cap. 6. shadows, and though glorious, yet but counterfeit shows of it, that are found either in Heathen men's lives, or in the courses of Hypocrites. Nor will God therefore, in regard of those infirmities and corruptions mixed with it, reject it, but rather have a care of them in whom it is, h Esa. 1.25. & 4.4. & 57.18. jerem. 9.7. to cure and to correct them, that his Grace by the removal and amendmenr of them, may grow daily more pure, till it come at length unto i Ephes. 5.26, 27. a perfection of purity. Reason 2 2. That with God k Voluntas pro facto reputatur. Bern. ep. 77. & depass. cap. 32. Voluntas faciendi reputatur pro opere facti. Pelag. ad Demetr. the will is accepted for the work, and the desire and endeavour for the deed. As it is in evil; l Studium nocendi nocentem facit. Sacrilegi dant poenas, quamvis nemo ad Deos manus porrigat. Latro est etiam antequam manus inquinet, qui ad occidendum jam armatus est, & habet spoliandi atque interficiendi voluntatem. Exercetur & aperitur opere nequitia, non incipit. Sen. de benef. lib. 5. c. 14. Potest aliquis nocen, fieri quamvis non nocuerit. Omnia scelera etiam ante effectum operis, quantum culpae satis est, perfecta sunt. Idem de constant. cap. 7. Nam scelus intrase tacitum qui cogitat ullum. Facti crimen habet.— juvenal. sat. 13. In malesiis cogitata etiam scelera, non adhuc perfecta vindicantur, cruenta ment, pura manu. Apul. florid. 4. Nunquam mens exitu aestimanda est, satis probasse animum parricidae. Quintill. declam. 271. Actionis crimine cogitatio condemnatur à Domino. Pelag. ad Demetr. the very study, desire and endeavour of doing evil, maketh a man to stand guilty of evil doing in God's sight, albeit he do not, because he dare not or cannot do what he desireth. m Matth. 5.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Cypr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. constit. apost. lib. 1. cap. 1. Decrevisti facere, jam perfecisti. August. verb. Dom. 43. Incesta est etiam sine stupro, quae cupit stuprum. Senec. controv. 6. 8. He that looketh but on a woman to lust after her, saith our Saviour, hath already committed adultery with her. And, n 1 john 3.15. He that hateth but his Brother, saith Saint john, hath already murdered him in his heart. o Res mira: ille vivit, tu tamen homicidaes: illa casta est, tu tamen adulter es. Aug. de verb. Dom. 42. & 43. Non venenum parasti, non cum gladio processisti; non ipsum scelus fecisti: tantum odisti, & tu prius te quàm illum occidisti. Idem de temp. 235. Si quis cum uxore, tanquam cum aliena concumbat, adulter erit, quamvis illa adultera non sit. Aliquis mihi venenum dedit: sed vim suam remixtum cibo perdidit: venenum illud dando scelere se obligavit, etiamsi non nocuit. Non minus latro est, cui telum opposita veste clusum est. Sen. de constant. cap. 7. Illo es homicida, venenum quo misces die. Frustra est ergo Greg. Naz. (si is saltem est) qui in serm. de Bapt. iniquum censet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Cato Censor apud Gellium lib. 7. cap. 3. haud aequum censet, poenas dare quenquam ob eam rem, quod arguatur malè fecisse voluisse. Verum hic leges humanas cogitat, quibus Cogitationis nemo poenam luit. De poenis lib. 18. Nec fugitivus habe●ur servus, qui fugiendi consilium habeat. De verb. sign. lib. 225. A strange matter, saith Augustine, the Woman is still honest, and yet art thou an adulterer; the man is alive still, and yet thou art a murderer. So is it also † Nisi forte putetur in malo quàm in bono efficacior inveniri voluntas apud Deum, qui charitas est, & promptior esse ad ulciscendum quam ad remunerandum misericors & miserator Dominus. Bern. epist. 77. Vide Platonis cum Dionysio de Aescbine dissertationem apud Plut. de adul. in goodness: the study, desire and endeavour, the constant study, sincere desire, and earnest endeavour of holiness and righteousness, make a man esteemed holy and righteous in God's sight, though he cannot yet attain to that measure of it that he would. God regardeth more what he desireth and endevoureth to be, than what he is; he respecteth more what he desireth and endevoureth to do, than what he doth. Reason 3 3. That God exacteth no more of his, than he hath bestowed on them. p Mat. 25.15, 16, 17. He requireth not the gain of ten talents, where he hath given out but five, or the profit of five, where he hath conferred but one only. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Caesar. He is content to accept of his what they are able to afford, in grace and mercy pardoning, passing by and remitting the rest. r Malach. 1.14. Cursed is the Deceiver, or the Cozener, saith the Prophet, that having a s Masculum, i. masculum pinguem & integrum. sicut, lana, pro lana candida. Esa. 1.18. D. Camius in Mal. sound or a fat Male in his flock, bringeth a corrupt carrion or a lean starveling to God for a sacrifice. But t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de eutax. Non impotentes sed nolentes condemnabuntur. Bern. de pass. Dom. c. 32. In vitae libro scribuntur omnes, qui quod possunt, faciunt, etsi quod debent, non possunt. Idem de Deo dilig. c. 2. he is not accursed that bringeth no berter, because he hath no better to bring. Yea observe we in the legal sacrifices and oblations, how low in mercy God descendeth. It is true that if men should serve God and sacrifice to him, according to his state and his greatness, u Esa. 40.15, 16. All the wood of Lebanon would not serve to burn, nor all the beasts that be in it suffice for a sacrifice; yea little enough would all the wood in the world be, and all the cattle therein to it, to make up but one sacrifice. Yet see how low God is content to stoop herein, in regard of man's beggarliness, not able to give or offer aught worthy of God. x Levit. 5.6, 11, 12. & 14.10, 21, 30, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de Eutax. He is content to accept of a sheep or two, or a lamb or two for a sacrifice; or if a man be not able to bring so much, he is well pleased with one; or if he want means for a lamb, he is not unwilling to take a pair of Turtle Doves, or two little Pigeons in stead of it; yea if a man's ability be not able to reach so fare neither, y Immunis aram si tetigit manus, Non sumtuosa blandior hostia Mollibit adversos Penates Thure pio & saliente mica. Horat. carm. 3. 22. an handful or two of flower, with a corn of salt or two, shall suffice as well as aught else, where it is brought and offered with an honest heart. And it is more than once or twice inculcated for the comfort and encouragement of weak ones, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de bapt. & apud Anton. Meliss. c. 33. of the poorer sort, that were not able to offer as the rich did, and might doubt therefore of the like acceptance: b Levit. 14.22, 30, 31, 32. Look what he is able; according to his ability; even what his hand is able to reach unto; and it shall be accepted. c Luk. 21.1, 2, 3. The poor Widows two mites were as acceptable to God, as the largest offerings of the richest. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz in jul. exact. He measureth the gift not by the worth or the greatness of it, but by the might and the mind only of the giver. And e 2 Cor. 9.12. If there be in a man a willing mind, saith the Apostle, it is accepted not according to what he hath not, but according to what he hath. God regardeth in his not so much what they should, as what they can and are willing to do. And f Quicquid vis & non potes, factum Deus reputat. August. apud joan. de Tambac. in consol. Theolog. what thou wouldst do but canst not do, saith Augustine, God accounteth as done. Reason 4 4. That it is not so much our inherent Righteousness in regard of the worth, dignity, and excellency of it, much less in regard of any purity and perfection in it, but g Si propriè appellantur ea quae dicimus merita nostra, sunt spei quaedam seminaria, charitatis incentiva, occultae predestinationis indicia, futurae glorificationis praesagia. Bern. de great. & l. arb. as it is a fruit of God's Love, a token of his Favour, a sign and mark of our Adoption and justification, and a pledge and pawn of our future Glorification, that is the ground and matter of our Joy: not itself so much, as that, that it giveth us assurance of. Respect 1 1. As it is a sign and a seal of our Adoption. For our Regeneration whereby this Righteousness is restored, wrought and begun in us, doth ratify and seal up our Adoption unto us. Since that h 1 joh. 3.1, 3, 6. none are the Children of God by Adoption, but those that are so also by Regeneration. And i joh. 1.12, 13. all that are so by Regeneration, are by Adoption also such. The least and lowest degree therefore of sincere and sound k Rom. 8.13, 14, 16. Sanctification being an effect and fruit of Regeneration, is a certain sign of Adoption, and may minister a sure argument to him that hath it, that he is the adopted Child of God. Now l Patriam amat quisque, non quia magna, sed quia sua. Sen. epist. 66. Sic & prelem. as Parents love their children, not so much for their wit or comeliness, or the like qualities, as because they are theirs; so doth God love his Children, even because they are his Children: yea m Ezech. 16.4, 5, 6. Si non dilexisset inimicos, nunquam possedisset amicos: sicut nec quos diligeret, essent, si non dilexisset, qui nond●m erant. Bern. in Cant. 20. Qui nominem bonum invenit, neminem salvat, nisi quem praevenit. Idem de great. & lib. arb. had he not loved them before they had any good quality in them, for which he might affect them, they had never come to have any such. And as Parents affect as well, and * Fructuosior est adolescentia liberorum, sed infantia dulcior. Senec. epist 9 delight as much in their little young ones as in those that be well grown or at man's estate, as well in those that are not able to earn the bread that they eat, as in those that are able to do them the best service: n Quis tam iniquam cens●ram inter suos agit, ut filium sanum quàm aegrum magis diligat? procerumve & excelsum quàm brevem & modicum? Foetus suos non distinguunt ferae; & see in alimentum pariter omnium sternunt: aves ex aequo partiuntur cibos. Sen. epist 66. Pater liberos non rejicit, quod aegroti claudi, debiles, deforms sint; sed chariores habet & mollius tractat, imperfectionis infirmitatisque intuitu. Spin. de justit. Christian. nor is any father so unnatural, that because his child being weak and wearish, sickly and crazy, as being full of bleach or some other such like troublesome infirmity, is in regard thereof somewhat waspish and wayward, especially being a good natured and a dutiful child otherwise, will for that cause the less either regard or affect it: no we are wont rather to be the o Quorsum haec? ut scias virtutem omnia opera sua, velut foetus suos iisdem oculis intu●ri, aequè indulgere omnibus; & quidem impensius laborantibus. Quoniam quidem etiam parentum amor magis in ea, quorum miseretur, inclinat. Virtus quoque op●ra sua quae videt affici & premi, non magis amat, sed parentum bonorum more, magis amplectitur & fovet. Senec. ibid. Inclinat animus, quo sors deterior trahit. Sen. Theb. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz in Heron. more affectionate toward them, and the more tender and chary of them, when it is so with them. Yea, I say not, what infirmity, but what disease almost is there so loathsome, as will keep a mother from tendering and tending her child? In like manner is it with our Heaxenly Father, whose love and affection to his, goeth infinitely beyond the love and affection of any earthly father or mother whatsoever. For, p Psal. 103.13. as a Father, saith the Psalmist, is pitiful unto his Children; so is the Lord pitiful to those that fear him. And q Esa. 49.15. the most natural mother, the kindest and tenderest Parent that is, may sooner forget or not regard the fruit of her own body, than he can forget or not regard them. And, r Malac. 3.17. I will spare them, saith he, that fear me, and think on my Name, as a man spareth his own son that serveth him. He loveth and delighteth in his little s Ezek 34.16. Esa. 40.11. Non agnamve sinu pigeat, foetumve capellae Desertum oblita matre referre domum. Tibull. ●leg. 1. weak ones, his novices, his young t 1 Cor. 3.1, 2. Babes in Christ, that can scarce almost creep, much less go well alone yet, as well as in his great ones, his strong, his well grown ones, that are able to help and to tend others. For u Psal. 147.11. The Lord's delight is in all those that fear him, and that rely upon his mercy. He is content to accept of at their hands what they are able. As a little done by a Son, giveth his Father much better contentment, than a great deal more done by a mere stranger or a servant. And there is the difference between a Son and a Servant; that a Servant if he cannot do his Master's work, x 1 Sam. 30.13. his Master will not keep him, he must go seek him some other service; whereas a Son, albeit he be not able to do aught, yet y john 8.35. he is not therefore cast off; his Father keepeth him not for the service that he doth or can do him, but he keepeth him because he is his Son. Yea it is not the wants and infirmities and imperfections, or the remainders of sin and corruption in God's Children, that can cause God to cast them off or to abhor them. z Peccata nobis non nocent, si non placent. Aug. de temp. 181. Et apud joan. de Tambac. in consol. Theolog. Our corruptions shall not hurt us, if they do not please us, saith Augustine. Nor is it so much our corruptions as our pleasing of ourselves in them, that maketh God to be displeased with us. Any beginning of sincere sanctifying Grace then argueth God's Child; and a weak Child of God being yet a Child of God, as well as a strong, hath good cause and great cause therein to rejoice. Respect 2 2. This a justitia inchoata, non consummata. inchoate Righteousness, or b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8.23. first fruits of God's Spirit, is as a sure Sign and Seal of justification and Adoption, (for c 1 Cor. 6.11. & 1.30. justification also and Sanctification are never sundered or severed; all that are truly justified are sincerely Sanctified; and all that are sincerely Sanctified, are truly justified also:) so is it a firm pledge and pawn, or d Aria potius quàm pignus, quia pignus redditur, arra retinetur. Hieron. in Eph. 1.14. Aug. de verb. Ap. 13. & de visione Dei, apud Bedam in Ephes. earnest rather, of future Glorification, and of whatsoever of God's gracious Promises remaineth yet to be made good. Christ is, as I may so say, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 7.22. the Surety we have for them. He is as e Coloss. 2.14. our Surety to God, for the discharge of our debt: so God's Surety to us, for the performance of his Promises. And God's Spirit in the Graces of it, is the earnest that he hath given us already beforehand, for the better assurance of what is to follow. f 2 Cor. 1.20. All the Promises of God are in Christ, Yea and Amen, that is, firm and stable, saith the Apostle. And, g 2 Cor. 1.21, 22. It is God that establisheth us with you in him; who hath also anointed and sealed us, and put the earnest of his Spirit in our hearts. And h Ephes. 1.13, 14. this holy Spirit of Promise, wherewith we are anointed and sealed, is the earnest of the Inheritance by Christ purchased for us, for assurance of possession. As a penny therefore given in earnest bindeth as firmly as a pound; if the party at least be a sure and sufficient man that one dealeth with: so even the smallest measure of sincere grace being Gods own earnest, bindeth him in regard of his Promise accompanying it, (for i Name, ut jurisconsulti, pignus donum est verbo vestitum. Nec potest esse sine pacto pignus. without some such word of agreement and promise, it could not be an earnest:) to the making good of all his gracious Promises, made to the faithful in general, to those that have received it in particular; and may as well therefore * 2 Thess. 2.16. minister good Hope, and give undoubted assurance of the performance thereof unto them in due time. And as a weak, but a true Faith, may as well lay hold upon Christ, and receive him by God offered, as well as a strong; as k Fides licet exigua & infirma, accipit nihilominus quae largitur Deus: haud secus ac puerulus parvula, vel scabiosa mendicus manu, ille panem, hic stipem porrectam accipit, perinde ac si major aut sanior esset. Spin. de justitiae Christ. a feeble and a shaking hand may as well receive a King's alms, as the lustiest and the ablest man's hand that is: So even a weak beginning of saving and sanctifying Grace, if it can be discerned and descried amids a multitude of wants, may as well give assurance both of present Grace and Favour, and of future Glory with God, as the greatest measure that may be. And as a piece of Gold that such a poor sick man's weak hand receiveth of the King's gift, may as much glad him at the heart, stand him in as much stead, and do him as much good, as that that is received with a better: So God's gift by a weak Faith received and apprehended, may as well comfort a man's soul, and as well joy him at the heart, being it may stand him in as much stead, and be as beneficial to him for his good, as being received by a stronger. Yea, the main and principal matter of our joy here, being grounded upon not so much what we have already, as what we l Rom. 5.2. & 12.12. hope for, and shall have: though a piece of gold be better worth, and a man therefore may do more good with it, than he can with a small piece of silver, yet the latter may altogether joy a man as much as the former, in regard of the inheritance that is assured unto him by either: So a poor quantity of Grace, though it cannot for the present so much benefit a man, either to do so much good to him, or to others by him; as a richer and larger portion of grace may; yet in regard of the Heavenly Inheritance and future Glory, that it is an earnest of, the one may well minister as much joy as the other, because the one giveth good assurance of the very selfsame in effect and substance with the other. Every sincere Christian then, be he weak or strong, hath much matter and good ground of Joy. m Psal. 64.10. & 30.11. Let all, saith the Psalmist, that are upright-hearted, rejoice. But Branch 2 The Hypocrite hath no cause to rejoice. Observat. 5 As Simon Peter told Simon Magus, n Act. 8.21. Thou hast no part nor portion in this business, for thine heart is not upright in God's sight: So the Hypocrite hath no part nor share in the joy of the Just, because he is not upright-hearted, his heart is not single nor sincere in God's sight. o job 20.7. The joy of the Hypocrite is but momentany, saith Zophar in job; it is no true, no sound, no permanent Joy. As their repentance is, so is their rejoicing: as their godliness is, so is their joy.. As p Matth. 6.16. they repent in the face, but not in the heart: So q 2 Cor. 5.12. rejoice they may in the face, but not in the heart. As their Godliness is all in outward show, nothing in substance nor in truth, and r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. Nihil fictum diuturnum. Ambr. office l. 2. c. 22. Caducasunt, quaecunque fucata sunt. Cyprian ad Donat. Ficta omnia celeriter tanquam slosculi decidunt: nec simulatum potest quicquam esse diuturnum. Cic. office l. 1. therefore it is of no constancy at all, of no continuance. ( s Hosh. 6.4. Thy goodness, saith God, is as a morning cloud, that is dissolved as soon as the Sun breaketh forth, and as the dew, that melteth and is dried up, as soon as the Sun shineth on it.) So is their joy only a superficial, a seeming rejoicing, and it shall not therefore last long, but it shall fade and fail soon, as their goodness and godliness doth. Reason 1 And no marvel: For, 1. Whence ariseth the Joy here spoken of? Yea, whence springeth all true, sound and constant Joy, but as before was showed, t Rom. 3.1, 2. from the present u Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the joy of Faith. Philip. 1.25. assurance of God's favour here, and x Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the joy or glorying of hope. Heb. 3 6. Spes justorum laet●tia. Prov 10.28. the hopeful expectation of eternal happiness hereafter? But the Hypocrite hath neither Faith nor Hope; neither Faith that may give him assurance of the one, nor Hope that may put him in expectation of the other. No Faith, no such Faith at least, as may give assurance of God's favour. For the Faith that doth that, must be y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 1.5. 2 Tim. 1.5. a Faith without hypocrisy, a Faith unfeigned: And how can his Faith be without hypocrisy, when he himself is but an hypocrite. No hope, such at least as is certain and z Rom. 5.5. unfailable, such as is the hope that is * Heb. 11.1. founded on Faith unfeigned. For a job 27.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antipho. de chorent. What hope can the Hypocrite have, though he have heaped up never so much, saith job, when God snatcheth away his soul. b Prov. 14.32. Improbidum spirant sperant: justus etiam cum expirat, sperat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. 4. The Just man hath hope even in death, saith Solomon. But then do the Hypocrites heaps fail him, if not before; c Prov. 11.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theocrit. Batto. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Troad. When he dieth, saith Solomon, his hopes all die with him. Where no Hope then, no joy: where no Faith, no Hope: and the Hypocrite therefore having neither Faith, nor sure Hope, cannot have any sound joy.. Reason 2 2. In the d Psal. 4.6, 7. light of God's Countenance is the joy of the Godly. e Psal. 89.15, 16. Blessed are they, saith Ethan, that walk in the light of thy Countenance, O Lord: such may indeed continually rejoice in thy Name. But the Hypocrite as he cannot delight in God, so he can have no list to come into God's sight, much less to walk before him, or in the light of his face, as those do, and well may, that are upright. For f job 27.10. Est & talium poena Deus. Lux est enim. Et quid talibus tam invisum? Bern. de consid. l. 5. how can the Hypocrite, saith job, delight himself in the All-sufficient? Or what heart can he have at all times to call upon God? Or consequently to depend upon him? And again, g job 13.15, 16. Though God slay me, yet will I trust in him; and I will approve my ways in his sight: (to wit, for the integrity, for the sincerity of them:) And he shall be my Saviour and my salvation; when the Hypocrite shall not dare to appear in his presence. And indeed with what confidence can any hypocrite appear before God, when though he may delude man, yet he cannot beguile God? For h 1 Sam. 16.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sera● vindict. God seethe not as man seethe: Man seethe the face, but God seethe the heart. (There is no deluding of him with vain shows, no more than cozening of i Sapiens nummularius Deus est: nummum fictum non recipiet. Bern de grad. obed. a skilful Mint-man with counterfeit coin) When all that they do is most loathsome and abominable in God's sight? when all their masked devotion is so fare from pacifying God's wrath, that it is but a means rather to aggravate and exasperate it against them? For k job 36.13. Nemo enim magis iram meretur, quàm amicum simulans inimicus. Bern. de convers. c. 27. the hollow-hearted, saith Elihu, do but heap up and increase wrath. What joy can the hypocrite then have to come into that light, l Ephes. 5.13. john 3.19, 20. that discovereth his hypocrisy, that layeth open his deceit m job 24.16, 17. The light, saith job, is as the shadow of Death to such. Or what assurance can hypocrisy give of God's favour, when there is nothing that doth more than it procure his displeasure? n Matth. 24.51. His Lord will give him his portion with hypocrites, saith our Saviour, when he would intimate that such an one should most surely, most severely be punished. Reason 3 3. Is righteousness the root of joy? o Rom. 14.17. Righteousness, and Peace, and joy, saith the Apostle. And doth Joy spring from righteousness? Then can the hypocrite have no true Joy, because he hath no true righteousness. For as counterfeit coin is no coin; nor will in payment go as current for the procuring of aught to him that hath it; so counterfeit righteousness is in deed and truth no righteousness, nor will to any good purpose stand him that hath it in stead. Yea as p Rom. 10.3. Apoc. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. apolog. Nemo est illo insanabilior, qui sibi sanus videtur. Greg. in Psal. poen. 4. Puto multos ad sapientiam pervenire potuisse, nisi se putassent jam pervenisse. Sen de tranq. c. 1. he is farthest off from attaining to righteousness that supposeth himself to have it when indeed he hath not: so is that man farthest off from being indeed righteous, that maketh show of being such when he is indeed nothing less. r Simulata sanctitas, duplex iniquitas. Gregor. à Tambac. & aliis citatus. Simulata aequitas non est aequitas, sed duplex iniquitas: quia & iniquitas est, & simulatio. August. in Psal. 63. Dissembled holiness, saith that ancient Father, is double ungodliness. For it is one point of ungodliness for a man not to be godly; and another point of it, being not godly, to make show of being such; and shall therefore have s Matth. 23.14. a double share in God's wrath. And t Malus ubi bonum se simulat, tunc est possimus. P. Syr. Apertè quando malus est, tunc est optimus. Name, Bonitatis verba imitari major est malitia. Idem. a wicked man, saith the Heathen man, is then worst when he seemeth best; he is never worse than when he maketh show to be that which he is not. If there can be no sound rejoicing then, where righteousness is not; no hypocrite being most unrighteous can ever sound rejoice. Use. Now the only Use of this Point (passing by all other) shall be, to stir us up every one diligently and seriously to examine himself whether his heart be sincere and upright with God or no, Exhortation to Examination. that so he may come to know whether he have part or no in this joy, whether he have good and just cause or no to rejoice. Motive. This the rather should we be content, and it standeth us upon, to take the more pains in, because there is much deceit and delusion, yea and collusion too, in this kind. Deceit 1 a 2 Cor. 2.1.1. Satan is full of wiles. And b jerem. 17.9. our own heart also is exceeding deceitful. Many there be that c jam. 1.26. beguile themselves, and d Galat. 6.3. think themselves to be somewhat, yea to be great ones, (as Simon Magus gave himself out to be, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 8.9. some great one,) when indeed they are just nothing, but f Apoc. 3.17. are most miserably deluded. And there is g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. orat. 67. Initium salutis notitia peocati. Epicur. Nam qui peccare se nescit, corrigi non vult. Deprebendas te oportit, antequam emendes. Sen. ep. 28. no means whereby Satan keepeth more out of God's way, than by bearing them in hand, and making them believe that they are in it already. Deceit 2 And again on the other side, many think they have not that which indeed they have. For h jam ibi sunt, unde non est retrò lapsus. Sed hoc illis de se nondum liquet: & scire se nesciunt. jam contigit illis bono suo frui, nondum confidere. Sen. ep. 75. a man may have Grace, and yet not know that he hath it; (as the Embruo or the Infant in the womb hath life, and yet knoweth not that it liveth;) yea he may think that he hath it not. As we seek sometime for keys, when they are in our pocket: and i Hayward, Strong Helper, chap. 22. As we are said to have lost a thing, when we know not where it is, though it be safe still in our own custody. we think that we have lost some Jewel, when we have it safe locked up in our chest, or in our desk; yea or as the Butcher looketh about him for the candle that sticketh in his hat, and he carrieth about with him on his head, and seeketh it by the light of that which he seeketh, as if he had it not about him, not remembering suddenly where he stuck it. So the Godly are oft in their own conceit at a loss, when yet that they deem lost is still sure and safe; they miss many times Gods grace in them, and seek for this grace by the light of the same grace, which yet they see not in themselves. And this is another wile of the Devil, whereby he laboureth to delude such, by calling in question their sincerity, as he sometime did k job 1.9, 10, 11. jobs, and moving, yea making them many times to their great discomfort to doubt of it, by persuading them that they are out of God's way, when they are indeed in it; and out of favour with God, when they are as much in favour with him as any; that so either he may, if it be possible, make them grow desperate and careless; or else that he may make the way to the heavenly Canaan as tedious, toilsome and troublesome unto them as he can, when by no force or wile of his he is able to push or 'tice them out of it. That both sincerity therefore may be discerned, and hypocrisy discovered, to the consolation of the one, and the confusion of the other: it shall not be amiss here to annex some Notes, whereby those that desire to be truly informed of their estate, may be able to judge of their own sincerity, and of the uprightness of their heart. Note 1 The first Note then of Sincerity Notes of Sincerity. may be Universality: Universality. when our repentance and obedience is not partial but general, when we are careful to shun, not one or two only, this or that sin, but all known sin whatsoever, and to endeavour ourselves to walk in all the good ways of God, without exception of any. So it is said of josias, that m 2 King. 23.25. he turned unto God with all his heart, all his soul, all his mind and his might, according to all that was contained in the Law. And so saith David of himself, n Psal. 119.101. I have refrained my feet, not from one or two, but from every evil way, that I might keep thy Statutes. And, o Psal. 119.6. Then shall I not be confounded, when I have respect unto all thy Precepts. And, p Psal. 119.128. Therefore do I esteem all thy Precepts concerning all things to be right; and every wrong way do I even abhor. And hereby doth he approve unto God his sincerity and the uprightness of his heart with God. q Psal. 18. 2●, 22, 23. I have kept the ways of God, and have not wickedly gone away from my God. For all his Commandments were before me, and I put not any of his Statutes wilfully away from me: But was upright before him, and kept myself from mine own sin. And of Zacharie and Elizabeth it is said, r Luk. 116. They were righteous in God's sight, walking blamelessly in all God's Commandments and Ordinances. For as it is said of Vices, s Qui habet unum vitium, habet omnia. Sen. de benes. l. 5. c. 15. He that hath any one of them, hath all of them. t Stultus omnia vitia habet. Idem ib. lib. 4. c. 27. Omnia omnibus insunt. Malus quisque nullo vitio vacat. Ibid. c. 26. A fool, saith the Heathen man, is free from no fault. u Fraterna enim quadam sibi copulantur necessitudine tum vitia, tum virtutes. Ambros. de Abra. l. 2. c. 6. So it is much more true of Virtues, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysip. apud Plut. in Stoic. contr. Qui unam habet, caeteras habet. Sen. ep. 95. Didicimus, cui virtus aliqua contingat, omnes inesse. Plin. in paneg. He that hath any one of them, hath all of them; and consequently, x si un●m virtutem confessus sis te non habere, nullam necesse sit te habiturum. Cic. Tuscul. l. 2. He hath none, that wanteth any. For Vices indeed are contrary and adverse one to another; as y Hinc Aristot. prior. l. 2. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex falsis falsum, verumque aliquando lo sequetur: Ex veris possent non nisi vera sequi. Falsehood is to Falsehood, though Truth never to Truth. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot ethic. l. 2. c. 6. Virtus est medium vitiorum, & utrinque reductum. Horat. epist. 18. l. 1. Vices are Extremes, Virtue is the Mean. And “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ibid. c. 8. Bonum malo contrarium est, malum & bono & malo. Extremes cross either other, as well as the Mean. And therefore a De vitiis ambigitur: quia & virtuti uni vitia duo opponuntur; & vitium vitio tollitur. Aug. epist. 29. of them there is some doubt made (though b See the Spiritual Watch, Point 2. §. 20. & Aquin. infra. there need not) by some: but c Constans scitum Philosophorum, Inseparabilitas virtutum. Aug. ibid. of the other it is generally agreed by all; that as he saith of d Habent artes omnes commune quoddam vinculum, & cognatione quadam continentur. Cic pro Arch. Arts and Sciences, so moral e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysip. apud Plut. & Zeno apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stoici apud Stob. Virtutes individuas esse, & inter se connexas. Apul de Philos. Individuus est virtutum comitatus. Sen. epist. 68 Omnes inter se nexae & conjugatae sunt. Cic. Tuscul. l. ●. Sic copulatae connexaeque s●nt virtutes, ut omnes omnium participes sint: nec alia ab alia possit separari. Idem de fin. lib. 5. Connexae sibi sunt concatenataeque virtutes, etiamsi vulgi opinione sejunctae; ut qui unam habet, plures habere videatur. Ambr. office l. 2. c. 9 & in Luc c 6. Et cognatae sibi iuvicem sunt virtutes. Idem office l. 1.27. Virtues much more, have a kind of consanguinity and natural nearness between them; they are tied in such an indissoluble band together, that they cannot possibly be severed or disjoined one from another. And therefore f Non singula vitia ratio, sed omnia pariter prosternit; in un versum semel vincit. Sen. ad Helu. c. 13. any on Virtue, where it entereth, expelleth all Vice, g Virtus ergò ubi una ingressa fuerit, quoniam secum caeteras ducit, vitia ibi ●adunt omnia. Aug. ep 29. Prudentia enim nec ignava, nec injusta, nce intemperans essè potest: Fortitudo nec injusta, nec imprudens, ne intemperans, etc. Aug. ibid. & Ambr. office l. 1. c. 27 & lib. 2. cap. 9 & Greg mor. l. 21. c. 1. because no one Virtue ever entereth alone, but it bringeth ●ver in somewhat of each other Virtue with it. Nor is it so in Moral Virtues only, as they are commonly termed; but it is so in Spiritual Graces also. There is h Coloss. 3.12. 2 Pet. 1.5, 6, 7, 9 a Concatenation as well of the one, as of the other; they are so inseparably linked and chained together in an holy band, in a divine league, that i una sine aliis nulla est. Greg. mor. l. 21. c. 1. Nec veraulla virtus est, si mixta virtutibus aliis non est. Ibid. l. 1. c. 39 one cannot nor will not be without the other. And therefore k 1 Cor. 1.7. jam. 1.4. every true Christian hath each sanctifying Grace in some measure. l Perkins on Matth. 5.48. As a Child, so soon as it is borne, is a perfect man for integrity of parts and entireness of limbs, though not for bigness and bulk of body: So every good Christian that is indeed truly m john 1.13. 1 Pet. 1.23. regenerate, is no sooner sound converted, but he is in part n A new man in every one, Ephes. 4.23.24. Coloss. 3.10. renewed in all parts, and hath in some degree or other a beginning of all Christian Grace, though he be not any thing yet near his o Ephes. 4.13, 15. due and full growth in any: And p Qui unam habet, omnes habet: & qui unam non habet, nullam habet. Aug. ep. 29. In qu● aliqua harum principalis est virtus, in eo etiam caeterae praesto sunt: quia ipsae sibi sunt connexae concretaeque virtutes. Ambr. de parad. c. 3. he hath not any as yet consequently, if he wholly want any: as also on the other side again, if he have any one spiritual grace, he is in some degree freed from q An old man put off. Ephes. 4.22. Coloss. 3.9, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. every spiritual Vice. For r Quod sanitas in corpore, sanctitas in cord. Bern. de diverse. 16. as Health is in the body, so is Grace in the Soul. s Sicut ad corporis sanitatem non est satis, ut peste quis, vel pleuritide careat, sed ab omnibus in universum morbis immune esse oportet: Sic ad animi sanitatem requiritur sordium ac vitiorum omnium in universum obdicatio. Spin. de just. Christ. As Health freeth from all diseases, according to the degree of it: (for t Vise Galenum de sanit. tuend. lib. 1. contra Erasistrati sententiam agentem. in it also there are degrees:) So sanctifying Grace freeth from all Vices that are contrary thereunto, according to the measure and proportion of it. u Non est cardiacus (Craterum dixisse putato) Hic aeger: rectè est igitur, surgetque? negábit; Quod latus aut renes morbo teneantur acuto. Horat. serm. l. 2. c. 3. Nor is a man therefore said to be in good health, so long as any one disease holdeth him and hangeth on him; x Leprosus si parte ulla tantum sit immundus, extra castra ablegatur. Hesych. in Levit. l. 4. c. 13. nor clean, while the Leprosy possesseth any one part of him: nor a Saint, (and yet y 1 Cor. 1.2 & 6.10, 11. such an one is every true Christian) z Rom. 6.2, 6, 7, 12.14. so long as any Vice, what ever it be, ruleth and reigneth in him, or he wilfully lieth and liveth in any one Sinne. Again, as it is in Christian Graces; so † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. in ascet. Et ex eodem Simeon Magist. Homil. 1. is it also in God's Commandments. a Lex tota est ●n a copulativa. Illyric. in Clau. Script. & in Gloss. N. T. The whole Law, say they well in the Schools, is one Copulative. The Law for the sanction indeed is disiunctive; for the Injunction it is Copulative. The sanction runneth in the Disiunctive, b Esai. 1.19, 20. Deut. 28.15, 58, 59 Either do thus, or die: the Injunction in the Copulative, nor either do this or that; but, Do both this, and that too. c Mark. 18.33. Luk. 10.27. Love God above all, and thy Neighbour as thyself. d Decalog. Exod. 20. 2-17. Deut. 5. 6-21, 33. Take the true God alone for thy God: and worship him according to his Will: and use his Name reverently, and Sanctify his Sabbaths, etc. And therefore saith our Saviour to the Pharisees, e Matth. 23.23. These things ought ye to have done, and not to have left the other undone. Now it is a rule in the Art of Reasoning, that f In omni conjuncto, s●ve copulato, si unum est mendacium, etiamsi vera sint caetera, tota esse mendacium dicitur. Ex omnibus verò quae disjunguntur, unum esse verum sufficit. Gell. noct. Attic. l. 16. cap. 8. We 'em enunciati copulati judicium pendet ex omnium partium veritate; falsum saltemex una parte falsa. Ram. dialect. lib. 2. c. 5. in a Disiunctive, if any one part hold, the whole is held to be true; in the Copulative, if any one part hold not; the whole is held to be untrue. So in a Disjunctive Injunction, if a man perform the one part, he is freed thereby from the other; the Woman that was enjoined to bring for her Purification g Levit. 12.8. Luk. 2.14. a pair either of Turtles, or of Pigeons, was thereby bound to bring the one only, she needed not to bring both: and in the legal sanction, h Ezek. 21.11. Galat. 3.12. he that doth, dieth not, i Deut. 27.27. he that dieth, doth not; for no man is thereby bound to both, both to do, and to die, to do the one, and yet to endure also the other. But in a Copulative Injunction it is fare otherwise; k Delinquens in parte, in totum reus est. Regula generalis. Gloss. ad Digest. l. 29. 'tis 5. l. 3. Si quis unum custodiat, & reliqua praevaricetur, nih. lei prodest. Amb. in Psal. 118. serm. 13. & Hesych in Levit. lib 4. cap. 13. nothing is done to any purpose, if a man observe not every part: It is as in a Lease that is grounded upon many conditions, ten or twenty suppose, any one of them not observed, make a forfeiture of the whole. He is l Deut. 27.27. accursed that persisteth not in every thing contained in the Law of God to fulfil it. And m Ezek. 18.10, 11, 13. though he do not all these things, saith God by the Prophet, if he do but any n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marc. de leg. spir. 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch sympos. probls. l. 7. cap. 5. one of them, because he hath done any of these abominations, (for so I take it, the words would be read) he shall die. Yea, Saint james therefore goeth further, and sticketh not to affirm, o jam. 2.10. That whosoever keepeth the whole Law, but faileth only in one point, he is guilty of the whole. Which words of his yet are not so to be taken p Hieron. contr. Pelag. l. 1. as if * Quod in ascet. ●ustath. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Simeon Logoth. serm. de virt. & vit. a man in stealing did break the Commandment of not committing adultery, or in telling a lie, the Commandment of sanctifying the Sabbath: or “ Dod on the Decalogue. as if a man that did at any time of infirmity sin against any one Commandment of God, (as † 1 King. 8.46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Crates apud Laert. who doth not 9 jam 3.1. oft, even * 1 john 1.8, 10. the holiest that is?) did stand guilty in God's sight as a wicked wretch, and one that had no regard at all of any. But his meaning is, that that man that would seem to make conscience of keeping all the Commandments of God save one, but maketh no conscience, or hath no care of keeping that one, q Nisi enim attentisuerimus in omnibus mandatis ej●s, suerint q●ae alia praeterita, alia pro voluntate observata, rectum justificationis ordinem non tenemus. Hilar. in Psal. 118. Nulli siquidem servorum licet, ex his quae Dominus suus imperat eligere pro arbitrio, & quod placuerit assumere, quod displicuerit repudiare; & jussiones ex parte audire, ex parte contemnere. Si enim pro arbitrio suo servi Dominis obtemperant, neque in eyes quidem in quibus obtemperaverint, obsequuntur. Salvian. de provide. lib. 3. doth not in deed and truth, whatsoever he may pretend or seem to do, make conscience of any, no not of those that in that manner he seemeth to observe. The reason that the Apostle addeth there is indeed very forcible. It is r jam. 2.11. the same God that enacted and delivered the whole Law, that hath enjoined one good duty as well as another, hath inhibited one sinful act as well as another. If a man therefore for Conscience of God's Will and Word do exercise himself in anyone good duty, he will consequently exercise himself in all other good duties that concern him; because the same God in his Word hath alike enjoined all. If for Conscience of God's Will and Word he forbear or abhor any one sin, s Omnem odit iniquitatem, qui habet hanc gratiam. Bern. Qui autem omnem viam iniquitatis odit, ad universa Dei praecepta corrigitur & emendatur. Ambr. in Psal. 118. he will for conscience of the same Word and Will of God, forbear and abhor all other Sins; because the same God in his Word hath alike forbidden all. And on the contrary therefore, he that doth not either exercise himself in every known duty that concerneth him of the one sort, or is not careful to shun every kind of evil act of the other sort, doth not either observe aught in the one kind, or eschew aught in the other kind, out of any true care or conscience of his duty and obedience to God, but for some other by ends and by-respects. It is a good Rule in the Schools, t Vbi unum aliquod peccatum remittitur, ibi omnia remittuntur. Impossibile est unum sine aliis remitti. Thom. Aqum. sum p. 3. q. 86. a. 3. He that hath any one sin remitted, hath all sins remitted: And so, u Peccata quamvis non sint connexa quantum ad conversionem ad honum conmutabile, sunt tamen quantum ad aversionem à bono incommutabili: & in hac parte habent rationem offensae, quamper poenitentiam oportet tolli Aquin ibid. He that hath sincerely repent of any one sin, hath repent him of all. And he that hath not repent him of all known sin, hath not repent yet of any. For what is true Repentance, but x Ezek. 18.21, 27, 28, 30, 32. & 33.11. a returning again into the right way? And how is it possible for a man to return into the right way, * Psal 119.101.— passim. Palantes error recto de tramite p●llit. Horat serm. l. 2. sat. 3. as long as he wandreth still in any by-path? Or how can a man repent of this or that particular sin, because it is contrary to Gods Will, or offensive in his sight, but he must needs withal repent him of whatsoever he knoweth to be in like manner a breach of his Law, and a business that he abhorreth? Nor doth that man indeed study sincerely and out of a love of God to please him in any thing, that doth not as the Apostle Paul prayeth in the behalf of the Colossions, endeavour and strive y Coloss 1.10. to fructify in every good work, that he may please the Lord in all things. z Quando servus ex Dominisui jussi● ea facit tantummodo quae vult, jam non Dominicam implet voluntatem. sed suam Salvian. de provide l. 3. He doth not God's Will, saith Salvian well, but his own Will, that doth it no further than himself will: that doth not by labouring with the Apostle Paul, to keep “ Heb 13.18. a good conscience in all things, † 2 Cor. 5.9, 11. & 6.4. endeavour to approve himself and his courses unto God, as well in some things as in others. This Universality therefore of care and endeavour is a good argument of Sincerity. As on the other side it is a shrewd sign of unsoundness and insincerity, a Sciendum quia quisquis virtute aliqua pollere creditur, tunc veraciter pollet, cum vitiis ex aliqua parte non subjacet. Greg. mor. l. 21 c. 1. when men will seem to make conscience of performance of some good duties, and yet are wholly careless and regardless of others: or when they will seem to make conscience of the forbearance of some sins, and yet lie and live in the ordinary practice of others, which yet they cannot be so ignorant as not to know, or so unmindful, as not to consider to be sins. Thus was Herod's hypocrisy detected and discovered. He stood in some awe of john, knowing him to be a very holy man: and because he would be esteemed religious, and would seem to respect him, b Mark. 6.20. he heard him oft, and at his motion did many good things: yea and it is like enough that he outwardly reform many things amiss, that john found fault with, either in his Court, or in himself. But yet he would not leave the keeping of his Brother's wife for all that; and therefore c Mark 6.17. when john began to deal plainly with him in that point, he then broke off all, and committed john to ward; and made it evidently appear thereby, that all his former reformation and well-doing, was but in show only, and for other ends. And hereby also was jehues zeal descried to be unsound. He made a great show a while of zeal for God and his worship: and d 2 King 10.16. jonadab must needs along with him and see it. He was zealous e 2 King. 10.28. against Baal, that was f 1 King. 16.31, 32, 33. the ruin of Ahabs' house, and g 2 King. 10.11. against Ahabs' house, which it was h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. rhet l. 1 c. 15. & Herod. Clio. & Philip. Maced. not for his safety, as he thought, to let stand, or to leave any remainder of: but i 2 King. 10.31. he gave way to the Calves, though no less abominable in God's sight, and as dishonourable unto him, because k 1 King. 12 27, 28. that seemed to be the stay of his estate. And so he shown thereby that all his Piety was no better than mere Policy; and that he sought but his own ends in either. And in like manner when men and women shall be content to reform their lives, and conform themselves to the Will and Word of God in some things, but stand out wilfully in some other things, refusing to practise the like reformation, or to show the like conformity in them, albeit they be in heart and conscience convinced of their duty therein, it is an evident Argument of unsoundesse. Note 2 A second Note of Sincerity is Uniformity. As an Universality, so an Uniformity in well doing: Uniformity. when a man keepeth * Virtutem ostendit constantia, & omnium inter se actionum concordia; quando idem semper quis est, & in omni actu par sibi. Sen. epist. 120. Tunc directae sunt viae nostrae, cùm par fuerit in omnia aequalisque custodia. Hilar. in Psal. 119. Omne bonum quod fit propter Deum, in omnibus rebus aequaliter observatur. Quod autem in omnibus rebus non aequaliter observatur, propter homines fit. Author oper. imperf. in Mat. hom. 45. an equable tenor in his courses and carriage, not strict in some things, and slack in other, though it may be, not wholly regardless of them; but holdeth an even hand generally in his care and observance of things enjoined him by God. “ 1 Tim 5.21. Non est justa causatio, cur praeferuntur aliqua ubi facienda sunt omnia. Salvian de provide. l. 3. I charge thee, saith the Apostle to Timothy, that thou observe all these things, without preferring one before another, and that thou do nothing partially. And saith David, as before, l Psal. 119.128. True Christianity esteemeth all alike. Greenham in Psal. 119. I have all thy Precepts concerning all things in esteem; and I forbear not only, but even abhor all wicked ways. And again, m Psal. 119.104. By thy Commandments I get understanding; and therefore I abhor not some one or two, but each wicked way. His zeal was not partial, but indifferently against all. And it is † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 119.139. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. in ascetis. l. 2. q. 165. an evident sign, saith one of the Ancients, that our zeal is of God, when in like manner we find ourselves alike affected in regard of all sin, whatsoever God may be dishonoured by, as well in one kind as in another. But on the other side, when men will seem wonderful earnest and eager for the observation of some of God's Ordinances, marvellous strict and precise in the keeping of some precepts, extreme fiery in their opposition against some enormities, excessive in their hatred and detestation of some sins, yea sometime but supposed sins, even to the n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in apolog. the abhorring of men's persons for them; but have nothing the like intention of zeal and fervour in other matters, though of as great moment, or against other sins, though no less heinous than those; albeit they will not seem wholly careless or altogether regardless either of the one or of the other: And especially when men will seem to be so double diligent in less matters, things of ceremony and circumstance only, when they are but negligent the while in far greater; very straitlaced in the one, but over-loose-girt in the other: It is a shrewd argument that their hearts are not upright in either: but that they are carried away with o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de iracund. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de tranquil. some corrupt humour or other, self-love, or emulation, or vainglory, or the like, that shrowdeth itself in the habit of Piety and zeal. Thus our Saviour discovered the hypocrisy of the Scribes and Pharisees in his time. p Matth. 23.23. Luk. 11.42. Woe be unto you Scribes and Pharisees, hyprorites, saith our Saviour; for you tithe Mint and Anise, and Cumin, and every kind of Potherb; but judgement, mercy, fidelity, and the weightier things of the Law ye neglect; q Matth. 23.24. ye strain at a Gnat, and r Queen modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbio Graeco dicitur. swallow a Camel. They were very precise and curious in paying their Tithes, even of trifles; (wherein they shall one day rise in judgement against not a few Christians, and s Quanta damnatio à damnatis damnari? Author de singul. Cleric. condemn them therein, though themselves too be condemned) and in some other like businesses of lesser moment; but in other matters more weighty they shown nothing the like strictness, and are by our Saviour therefore censured for no better than hollow-hearted hypocrites. And assuredly as inequality of the pulse argueth much distemper in the body; so this inequality of carriage argueth little soundness in the soul. t Ea verò non est religio sed dissimulatio, quae per omnia non constat sibi. Author de duplici Martyrio. It is no true Religion or Piety, but dissimulation and hypocrisy, that is not in all things like itself; saith an Author that pretendeth to be Cyprian, though indeed he be u Turcarum siquidem meminit. Quod & observarunt Pamel. Grav. Cocus, Rivet. not, speaking of some that were very nice and curious, even to some taint and spice of superstition, of but touching an image, or tasting aught that had any seeming reference to an Idol; but were overloose and careless of their carriage otherwise. Every true Christian as he is renewed in part in all parts, so he hath a kind of proportionable growth in each part, as x Ephes. 4.16. the Apostle speaketh of the mystical body of Christ in general. As he is not as a maimed person, one that wanteth tongue, or legs, or hands, or some other limbs, but as one that hath a whole entire organical body: So he is not as a Monster, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Cancro Poeta apud Plut. de adulat. Et de Papavere Symphos. aenig. 40. Grande mihi caput est, intus sunt membra minuta. one that hath the head or hand, back or belly bigger than the whole body beside, but hath a comely symmetry of each part with part. As there are y W. Bradshaw. no Dwarves in Christ's Body, none that grow not at all, but stand ever at a stay: So in the Christian soul no Grace doth so stand at a stay while the rest grow, much less do they all so stand at a stay, while some one groweth, that any one should so excessively outstrip all the rest, z membri unius totus homo quasi lacinia videatur, uti Petron. in satire. that the rest in regard of it should scarce be seen. Neither is a Christian man like a new upstart Courtier, who because he is not able to furnish himself all over completely at first, is fain to wear his apparel unsuitable in the several parts of it. Yea rather, as it is an argument of affectation of wealth when men go well and richly apparelled, in some one part of their apparel, but have not the rest suitable and correspondent thereunto: so it is an argument rather of affectation of Holiness, than of true Holiness indeed, when men are so unequal and unsuitable in their courses and dispositions, in some one or two things demeaning themselves as exceedingly restrict, but in many others, or the most things again as remiss; when their care and conscience in some things, is not in some sort proportionable and correspondent to that that they make show of in other things: Nor doth the one prove, much less make a man the richer; nay * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect. it hindereth rather, and is a means to cast him more behind hand: nor doth the other prove, much less make a man truly religious; nay it hindereth rather, while with a general neglect of growth in, or regard of other good duties, a man's study and care is wholly set and spent upon some one particular that he pleaseth himself in; as where the matter that should nourish and support the whole body, is conveyed all to some one part, not so much to feed it, as to feed a wen that groweth upon it. Note 3 A third Note of Sincerity, is Ubiquity: Ubiquity. when a man is in some measure alike in all places, as well “ Bonus non fuit, quem malorum pravitas non probavit. Greg. in Evang. 38. Neque enim perfectè bonus est, nisi qui fuerit & cum malis bonus. Idemin Ezech. l. 1. hom. 9 in bad company as in good, in private as in public, in Church, out of Church, at home and abroad. To this purpose it is that David saith of himself; a Psal 16.8. I have set the Lord always before my face. And, b Psal. 119.168. All my ways are in thy sight. As c Psal. 18.22. all God's ways in his sight; so all his ways in God's sight: and therefore wheresoever he was, as d Prov. 15.3. being ever in God's eye, he endeavoured to approve himself unto God. Those things that are natural follow a man whithersoever he goeth, and accompany him constantly wheresoever he become. e Coelum, non animum mutant, qui trans mare currunt. Horat. l. 1. ep. 11. Hinc Socrates; Quid miraris peregrinationes tibi non prodesse, cùm te circumferas. Sen ep. 28. Change of place, saith the Heathen man, causeth not any change of mind. As it is with the motion of the heart and the lungs in the body; they are of themselves beating and stirring wheresoever a man is, or whatsoever he is about, and it is painful to a man therefore to restrain the work of them, or to hold his breath for any time: so it is a good sign that Godliness is grown to a kind of connaturalness with us, when our religious disposition continueth with us in all places, and is in some sort working in us, wheresoever we are: so that it is with us, as with David it was, who saith of himself, that f Psal. 39.1, 2, 3. howsoever he had purposed to forbear speaking of aught that was good while he was in company with some wicked, and some profane ones were in presence, yet it was no small pain to him, and he was hardly able to restrain or to contain himself. It was with him as it was sometime with jeremy in somewhat the like case, but of greater necessity; when he saw what evil entertainment the Word of God found with the most, g jerem. 20.9, 10. he had once resolved he saith, not to mention Gods Name any more to them; but he could not for his life keep long that his unwarrantable resolution; God's Word was as a fire in his breast, and as a flame h Strangulat inclusus dolour, atque exaestuat intus: Cogitur & vires multiplicare suas. Ovid trist. 5.1. Quoque magis tegitur, tanto magis aestuat ignis. Idem met. l. 4. shut up in his bones, so that he soon grew weary of it, and he could not by any means keep it in. Not that at all times and in all places men are bound i Ester 2.10. to discover themselves in this kind, or k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Eunom. to maintain matter of religious discourse in all companies. It was one of Pythagoras his precepts, that l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagoras. a man should not bear God's Image or Name about him on the Ring that ordinarily he wore. And m Matth. 7.6. Huc illud monitum Pythagoreum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. paedagog. Holy things, saith our Saviour, are not to be offered unto dogs, nor pearls cast before swine. No: we must be wary where and before whom we speak; and take heed how by our indiscreet carriage in such kind we wrong religion itself, and make it ridiculous. But that even * Quomodo de Platone Plut. de adulat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. among such we retain still a religious disposition; and the restraint of good employments be grievous unto us, though no necessity lie upon us, as upon n jerem. 1.17. 1 Cor. 9.17. jeremy there did, having no just opportunity for such employment at the present; which may be a means to seal up our sincerity unto us. In like manner when we shall be religiously affected, not when we are in the Church only, or about some solemn part of God's service, (at which time the solemnity of the action, and the very sight of others enforceth a kind of conformity and outward semblance of holiness on those many times that are most profane,) but even out of the Church also, and out of God's solemn service, even when we are about our ordinary affairs: Nor when we shall be in the presence only o● others, either good or bad, familiars, or strangers, but when we shall be retired also and alone by ourselves. For a true Christian is, as the Heathen Philosopher saith of a good man, like o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. eth. l. 1. c. 10. & Rhet. l. 3. c. 11. a Cube or a Square, or, if you will, like a Die, that falleth alike every way, and keepeth the same site, wheresoever or which way soever you seat it: He is as p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. orat. 42. Gold, saith chrysostom, which cast you it into the Fire, it will not waste; lay it you in the water, it will not rust; it will retain still it own purity, wheresoever it be kept. But on the other side, when men are like the q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de adulat. Colorem mutat subinde Chamaeleon, redditque quemcunque proximè attingit. Plin. hist. nat. l. 8. c. 33. & Solin. Poly. hist. c. 43. Chamaeleon, ready to change their live with every one that they company or converse with; like the r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theogn. apud Plut. de amic. Polypus enim colorem mutat ad similitudinem loci. Plin. l. 9 c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut, cause. nat. q. 19 Hinc & Pindar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. & de solert anim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gregor. Naz. de sede Constant. Contra Phocylid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athen. dipnosoph. lib. 7. Polypus, that resembleth every stone that it sticketh to; like the s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de adulat. Water that conformeth itself easily and instantly to the shape and fashion of every thing that either it is poured into, or that is dipped in it; or like t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Athanas. Pictures cunningly and curiously drawn, that seem to turn their eyes every way, and to fix them on every one that cometh in the way, or that casteth his eye on them; can be religious among such, and profane among other such, be such ever as the company is that they are in: Or like the u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. Pseudolog. Buskins anciently used in Tragoedies, that would serve either leg alike; are as fit for one society as for another: Or like the x High quibus sceptrum & chlamydem in scena fabulae assignant, cum praesente populo elati incesserunt & cothurnati, simul exierunt, excalceantur, & ad staturam suam redeunt. Senec. epist. 76. Players that used them, such as acting Princely parts, wear royal apparel, keep state, and demean themselves gravely and soberly so long as they are in public view upon the Stage; but when they have done Acting, are no sooner off the Stage, but they pass presently into another, a clean contrary, habit, retain neither Princelike behaviour nor apparel, but are most beggarly, base and debauched, either in private by themselves, or among their companions like themselves: In the Church and public assemblies, carry themselves very devoutly, and in the presence of others affect a show of religion, but out of the congregation are fare from all show of Godliness, or in their private conversation have little or no care at all of aught in that kind; it is a sure sign of no soundness at all in such as be * Quidam alternis Vatinii; alternis Catenes sunt. Sic maximè coarguitur animus imprudens: alius prodit atquealius; &, quo turpius nihil judico, impar sibi est. Senec. epist. 120. so variously affected: acting like those Stage-Players, sometime one part, and sometime another, as either by others they are assigned them, or as the places that they are in put upon them for the present. y Non est vera religio, quae cum templo relinquitur. Lactant. It is no true devotion, saith Lactantius, that leaveth a man at the Church-door. Where religion is not showed in the actions of a man's life, in the course of his calling, as well as in the Congregation and in his Church-service, Such z jam. 1.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. religion (Saint james saith it,) is but vain and unsound. Nor is that religion any better that affecteth view and sight, that loveth to be seen; (it was the Pharisees devotion a Matth. 6.1. & 23.5. that did all so as men might see what they did:) that is loud and talkative in company, silent in secret, in presence of others operative, idle in private. As the Heathen man saith of one that b Amissum non flet. cum sola est, Gellia patrem: Si quis adest, jussae prosiliunt lachrymae. Martial. epig. 34. lib. 1. never wept or mourned for her father, but when there was some body by to see her; c Non dolet hic, quisquis laudari, Gellia, quaerit: Ille dolet verè, qui fine teste dolet. Ibid. Testes doloris quisquis captat, haud dolet. He mourneth not hearty that affecteth to be seen mourning, and mourneth not therefore but where some may see it: He mourneth indeed hearty, that mourneth then when there is none by to take notice of it, and to bear witness that he mourneth. So in this case, he is not sincerely religious, that affecteth to have his religion seen, and that never therefore carrieth himself religiously, but where others are by to take notice of it: he is truly religious that is careful to carry himself religiously, and is frequent and diligent in holy duties, even then when he is alone by himself, as well as when he is in the presence and company of others; that d Sic vive cum hominibus tan●uam Deus videat: sic loquere cum Deo, tanquam homines audiant. Sen. epist. 10. Praeceptum est Philosophiae: Sic loquendum esse cum hominibus, tanquam Dii audiant; sic cum Diu, tanquam homines audiant. Macrobius. Saturn. l. 1. converseth so with men, saith the Heathen man, as if God over-looked him, communeth with God so even in private, as if men overheard him. And certainly, howsoever it be true indeed, that e Ephes. 4.11, 12, 13. Psal. 29.9. & 84.1. & 84.7, 10. the public Service is of exceeding great benefit, and therefore f 1. Thess. 5.20, 21. Psal. 27.4. & 122.1. highly to be esteemed, as g Psal. 89.7. Heb. 4.12. 1 Cor. 14.24, 25. having a more powerful, lively and effectual work of the Spirit in it, and h Matth. 18.20. & 28.20. a more special blessing of God promised and annexed unto it; in regard whereof, David though a man i 2 Sam. 23.2. full of the Spirit of Grace, yet could not during his exilement content himself with his own private meditations and devotions, but k Psal. 42.1, 2, 3, 4. & 43.4. & 63.1, 2. & 84.2. longed exceedingly, and prayed most instantly to have free liberty of access again to the public assemblies of the Saints: yet when upon a man's sick or deathbed Satan shall be busy about him, and calling his sincerity in question, a man may in such case be more comforted, and receive better assurance of his sincerity, by consideration of his frequency and diligence in holy duties in private, because in them there can be least danger or suspicion of hypocrisy, l Matth. 6.6, 18. which none but God and his own soul hath been privy unto, than by all that he hath performed either publicly or privately in the presence of others. Note 4 A fourth Note of Sincerity is Perpetuity, Perpetuity. Constancy, permanence, continuance: when we are not godly and religious by fits and starts only, upon some special and extraordinary occasions, but m Qualitatis verae tenor permanet: falsa non durant. Sen. epist. 120. Perpetua ac solida sunt, quae verasunt: simulata non perseverant. Ambr. office lib. 2. c. 22. in a constant and continued course, at all times, even when such occasions cease. n Psal. 119.112. I have applied myself to keep thy Commandments continually, saith David: And, o Psal. 119.117. I will delight myself continually in thy Commandments, which I love. And, p Prov. 28.14. Blessed is the man that feareth continually, saith Solomon. This constant delight in the Word of God, this constant applying of ourselves to the doing of the Will of God, this continual standing in awe of God, is a sound note of sincerity. But q Magnam rem puta unum hominem agere. Praeter sapientem nemo nuum agit: caeteri multiformes sunt. Modo frugi videntur & graves; modò prodigi & vani. Mutamus subinde personam, & contrariam ei sumimu● quam exuimus. Senec. epist. 120. when men seem to be so affected only upon some extraordinary occasions, and when those are once over, all is gone again, it is a shrewd sign that nothing was ever sound or sincere with them. And this well weighed will easily discover the unsoundness of many sorts that yet make a great show for a season. Some at the first hearing of the Word seem to be wondrously affected and ravished with it. The novelty and the strangeness of the Doctrine delivered, (as they say at Athens, r Act. 17.18, 19, 32. We will hear thee once again, because thou tellest us of new Doctrine, such as we never heard of before;) or the eloquence and powerful delivery of the Preacher, (some s Act 18.24. Apollo's, it may be, or some t Mark. 3.17. son of Thunder, u Matth. 7.28, 29. john 7.46. one that speaketh so as they never heard man speak before;) or the consideration of such x Heb. 6.5. glorious matters as are in it propounded, of an Heaven and an Happiness, and Blessedness beyond conceit, and without end; may much affect even a natural man, at the first hearing especially, and make him to be wondrously delighted in it: and yet may the Word have no sound or saving work on him: all may prove but a flash, and so be by and by gone again. y Matth 13.5, 20, 21. & 8.6, 13. Quae simulata sunt, diuturna esse non possunt, sed tanquam ad tempus virentia, citò decidunt. Quod fictum est, in principio vernat, in processu tanquam flosculus dissipatur & solvitur: quod autem verum & sincerum, alta radice fundatur. Ambros. de office l. 2. c. 22. Those that receive the seed on the stony ground, hear the Word at first with some delight, but shortly after they dwindle and whither away, because they want root. This their delight is not permanent, because the Word had no root in them. Yea thus, as a Greenham observe. title Sermons. a reverend Divine well observeth, and b Quidam ad magnificas voces excitantur, & transeunt in affectum dicentium, alacres vultu & animo: nec aliter concitantur, quàm solent Phrygi● tibicinis sono Semiviri, & ex imperio furentes. Rapit illos instigat que rerum pulchritudo, non verborum inanium sonitus. ●uvat protinus, quae audiunt facere. Afficiuntur illi; & sint quales jubentur, si illa animo sorma permaneat, si non impetum insignem protinus populus honesti dissuasor excipiat. Pauci illam, quam conceperant, mentem domum perferre potuerunt. Sen. epist 108. an Heathen man also in effect the same long before him, as some are said to be Sea-sick; so others may be said to be Sermon-sicke. Sea-passengers that do not well brook the Seas, so long as they are upon the water, are faint and sick, and out of frame, so as that they think they shall sure miscarry with it, they make account to die no other death; but when they have gotten on land and reposed them a while, they are as well again as ever they were. So is it with some mere natural men sometime at a Sermon. Hearing some powerful Divine, that striketh somewhat home with them, that thundereth and lighteneth, as he said that c De quo Aristophanes Acharn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fulminabat, tonabat, permiscebat Graeciam. Cic. Orat. Vnde & Olympius dictus est. Plut. Fericle. Pericles did, their mind is troubled, and their conscience touched, and their soul melteth, and they grow heartsick, and have much inward remorse, and begin to bethink themselves of taking a new course; but no sooner the Sermon is done, and they are come out of the Church, and have taken a little the fresh air of the world again, but all is over and gone, they are restored to their wont estate, and retired to their former courses again. It is with them, as with those that have * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. sympos. problem. l. 3. c. 8. taken a small quantity of some purging Physic beneath the due dosis, enough to stir and trouble them, but not enough to purge or to work aught out of them. You may see some such thing in Foelix, d Act. 24.25. when he heard Paul discourse very powerfully (as right well he could) of justice, Righteousness, Repentance, and the judgement to come, he was cast into a trembling fit withal for the present: and not able well to brook either the matter of his Doctrine, or the manner of his delivery of it, he caused him to break off; but that he was never the better for it afterward, appeareth hereby, in that notwithstanding it e Act. 24.26. he persisted in his accustomed bribery, and other the like corrupt courses. Again thus some for a brunt at their first coming on to the profession of religion, having some special motive to incite them thereunto, seem very fervent and zealous, even f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 12.12. fervidi. seething hot, as the word is; but after a while prove g Tepidi. Apoc. 3.15, 16. lukewarm, and at length even h Frigidi. Qualis Balduinus ille Cantuariensis, ad quem Vrbanus PP. Balduino Monacho serventissimo, Abbati calido, Episcopo tepido, Archiepiscopo remiss. Girald. Itiner. Camb. l. 2. c. 14. keycold: * Greenham p. 2. c. 51. §. 5. like Snails that thrust out as it were a long pair of horns before them; but pull them instantly in again, as soon as they meet with aught that opposeth: like Peter that would needs be i john 18.10. fight and slashing at the first, but shortly after k Matth. 26.56. fled away, left him, yea l Mat. 26.70, 72, 74. denied and forswore him, whom he was so forward to fight for before. But he presently after m Matth. 26.75. repent, and came on again, and so n Act. 5.41. john 21.18, 19 continued, which these do not. His foul fall was but for a fit, a fit of infirmity it was only in him. Whereas on the other side, their fierce forwardness is but for a fit, a sudden fit of heat it is only in them. Thus many again, as an o Nuper me amici cujusdam languor admonuit, optimos esse nos, dum infirmi sumus. Quem enim infirmum aut avaritia, aut libido solicitat? Non amoribus servit, non adpetit honores, opes negligit, & quantulumcunque, ut relicturus, satis habet. Tunc Deos, tunc hominem esse se meminit. Invidet nemini, neminem miratur, neminem despicit, ac ne sermonibus quidem malignu aut attendit, aut alitur, etc. Innoxiam in posterum, si contingat evadere, beatamque destinat vitam. utinam tales esse sani perseveremus, quales nos futuros profitemur infirmi. Plin. epist. 26. lib. 7. Heathen man also hath observed, when they lie deadly sick, oh then they seem wondrously well affected, they are very sorry for their sins, seem even to hate and abhor them, very devout and frequent in Prayer to God, taxing and censuring themselves for their former carelessness in that kind, and now if God would vouchsafe to continue life, and restore health to them, they would be new men, leave their sins, and their former lewd courses, and lead another manner of life than ever they did. But it is with them, as it is with Seamen sometime in a storm, that out of fear of danger and desire of safety p jon. 1.5. Act. 27.19, 38.— jactu decidere cepit Navitae cum ventis, imitatus castora, qui se Eunuchum ipse facit cupiens evadere damno. juvenal. sat. 12. cast all that ever they have overboard, which when the storm is once over, they strive and labour as fast, if by any means they can, to get up again. * Plerique futuri supplicii metu peccatorum conscii poenitentiam petunt: qui videntur maelorum petisse poenitentiam, bonorum agere; & ipsius poenitentiam agere poenitentiae suae. Ambr. de poenit l. 2. c. 9 When they are once free from that fear, that before affected them, they return to their former courses afresh, as if it repent them now that ever it had repent them of them. q Psal. 78. 34-37. When God slew them, saith the Psalmist, than they sought him, and returned, and enquired after God early. But they flattered him only with their mouth, and lied unto him with their tongues. For their heart was never upright with him, neither were they steadfast in his Covenant. And therefore well did r Apud Spinaeum alicubi ni malè memini. the Emperor Sigismunds' Confessor answer him, when being in a sore fit of sickness, and having made many goodly fair promises and protestations of future reformation upon recovery, and amendment of life, he desired of him to be informed, whereby he might discern whether such his repentance were sincere; If, quoth he, you be as careful to make good in your health, what you now promise, as you are forward now in your extremity to promise. And in like manner is it with many others in some outward danger and distress. jonaes' Seamen distressed by that sudden and strange storm, s jona 1.5. Call every one on his God, than every man to prayer, a man would think no devouter men again in the world; but when the danger is once over, nothing but swearing and swaggering, blaspheming and tearing of that Name, that before so reverently they invocated, none prophaner than some of those that a little before seemed so devout. It is that which God complaineth of in judah and Ephraim: t Hosh. 6.4. O Ephraim what shall I do with thee? or how should I deal with thee, O judah? for your goodness is as a morning Cloud, and as the early Dew it goeth away. No longer than God's hand was heavy upon them, and the night of his wrath did in fearful manner overspread them, was there any show at all of goodness or godliness to be seen in them. A particular and pregnant example of such carriage we may see in the Inhabitants of jerusalem: Their City was u ●erem. 34.1. besieged and begirt by the Chaldeans, and in great danger to be surprised. Hereupon x ●er. 34.7, 9, 10. admonished by the Prophet, they repent them of some sins, reform some abuses, y jerem. 34.15, 18. renew their covenants with God, seal it up with a solemn sacrifice, z Sic Abraham Genes. 15.10. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scindere foedus: sicut, icere, ferire Latinis: à perco percusso. Vnde tamen perperam volunt Foedus nuncupatum: cum fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Fidus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cutting a Calf in twain, and passing between the two sides so sundered: But no sooner was a jerem. 37.5. the siege broken up, and the City relieved by the access of some aids from Egypt, but b jerem. 34.11, 16. they return again to their wont bias, slipping away, and c Psal. 78.57. starting aside like a deceitful or a slippery bow, as the Psalmist speaketh of the Israelites, whose d Maximum indicium est malae mentis fluctuatio, & inter simulationem virtutum, amoremque viliorum, assidua jactatio. Senec. ep. 120. inconstancy also he maketh an Argument of their insincerity. And what he saith of one sort of them, may be well said of them all. e Psal. 78 8. They had not set their heart aright, and therefore their spirit was not constant with God. Their religion and devotion is but as the motion of a windmill driven with the wind, that maketh grist no longer than the wind bloweth upon it: or as the motion of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M. Anton. vitae suae l. 7. Sigillaria, quae per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verticillis quibusdam ac nervis moventur. Casau. ad Pers. sat. 5. Duceris ut nervis alienis mobile lignum. Horat. serm. lib. 2. sat. 7. Hinc Athen. dipnosoph. l. 9 scitè admodum ait Otos aves saltatrices & imitatrices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod interpres baud est asscutus. an Image that goeth with a device, that stirreth no longer than the force lasteth of the screw or the spring that setteth it a stirring. And that is the difference between Natural and Artificial motions: the motion of the pulse, and the breath in man's body, and the motion of an Image, or a Mill, and the like: a free motion and a forced one. The ground of the motion in the one is from within, of the other from without: there is some stress and straining required to the staying of the one; and there is some like stress and strain required for the stirring of the other: and the one therefore stirs constantly till it be stayed; the other stays and standeth still till it be stirred: and when that force and stress is gone, the one again stirs, when that force and stress is gone, the other again stayeth. The motion of the godly, in the good ways of God, is like the pacing of a beast broken and brought to a true pace, or naturally ambling of itself, he keepeth to his pace constantly, and though he may be forced out of it, yet he doth nothing so well with it, “ Quomodo Senec. ep. 121. Animalia quaedam tergi durioris inversa tamdiu se torquent, ac pedes exerunt & obliquant, donec ad locum repenantur. Et inquieta est desiderio naturalis status testudo supinata; nec ante definit niti, quatere se, quàm in pedes constitit. nor is it for his ease, but he is ever and anon making offer to come into it again, and so doth so soon as he findeth himself free from such enforcement. Whereas the motion of Hypocrites in God's ways, is as the pacing of a beast not truly paced, that being forced to pace, shuffleth but, and though he may be kept a while to it, yet cannot long hold out with it, is ready, if he be not held hard to it, at every step to go out of it, and is never well till he be in his trot again. † Exod. 9.27, 28. & 10.16, 17. Pharaoh himself would relent somewhat while God's hand was upon him, but f Exod. 8.15, 32. & 9.34, 35. he hardened his heart again as soon as that Hand of God was gone: he was like the iron, that though it melt while it is in the fire, yet groweth stiff again after it hath been but a while out of it: because g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Basil. Iron it was before, and Iron it is still. It is true indeed that a man, especially one suddenly converted, may be much more feelingly affected presently upon his conversion, than he shall, it may be, ever after again: as one that hath lived long in the dark, when he cometh first into the light. And h Gen. 28.16, 17. 2 Sam. 6.9. 2 Chron. 20.3. & 34.19, 27. jerem. 26.19. Act. 5.11. Heb. 12.21. that the fear of God is much more fresh at some times upon special occasions, even in the hearts of his servants, than at other times it is. But where there is an utter falling away from former forwardness, and as it was with the Israelites even i Num. 11.6. a loathing of that Manna, that at first they seemed so much to like, to love, to long after, that k Exod. 16.27. even on the Sabbath they would needs go to seek it; with l Num. 11.5. a preferring even of Egyptian Leeks before it, and a longing after them again: where an utter casting off of all fear of God and care of good courses, when such occasions, as put them into it, are once blown over; it giveth just ground of suspicion, that the former forwardness in God's cause was no sincere love of God, but a sudden fit of passion only in the one; the fearfulness of God's wrath no sanctified fear, but a servile and slavish disposition only in the other. Objections 2 Yea but will some say peradventure, (for my desire is herein to help weak souls and tender consciences all that I can:) This is Objection 1 that that so much troubleth me, that I cannot find and feel in myself such inward remorse and hearty sorrow for my sins, or such alacrity and vivacity of spirit, as sometime I have done, or as at my first supposed, but now suspected, conversion I did. Answer. I answer: Nor is it to be expected that always one so should: or is the soundness of the party's conversion to be either questioned or suspected in that regard if he do not. For it standeth with reason, that a strange change, especially where it is suddenly effected, from one contrary to another, should more affect, and be more sensible, than the after-continuance of that estate which by such a change is introduced. The heat of an hot bath or an hothouse, is more sensible at our first entrance, especially if on a sudden we chop into it, than it is when we have been some space of time in it. And m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. epist. 139. the more familiar every thing groweth to be with us, the less sensible is the power and the work of it upon us. In this kind therefore also is there great difference between those that are at an instant converted, as n Act. 9.4, 6. & 16. 30-34. Paul was, and those that with o 1 Tim. 4.6. 2 Tim. 3.15. Timothy, have the grace of God wrought into them by degrees. The league that was naturally between the soul and Satan, is violently rend asunder in the one, it is gently p Sicut Cic. de Amic. Magis decere censent sapientes amicitias sensim dissuere, quàm repentè disscindere. unripped and unsowed in the other. The one are suddenly q jude 23. snatched out of the Devils claws, the other are sweetly won and r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alliciet Deus japhetum. Gen. 9.27. Hosh. 2.14. ticed out of his hands. The s Prov. 5.22. cords of sin, wherein the soul was held t 2 Tim. 2.26. captive are burst with strong hand and main might, as u judg. 15.14. & 16.12. sampson's were, in the one; they are easily fretted by little and little, as x Psal. 73.4. the bands of life that hold body and soul together in persons weak and fare spent, in the other: the one have their spiritual fetters at once knock off by force, the other filled off y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gregor. Naz. in Mat. 19 by degrees. And hence it is that the one are ofttimes more sensible of what is wrought upon them, and done in them at their first conversion, than afterward; the other find and feel their own growth and progress better than they. Nor are any to be dismayed or to misdoubt themselves therefore, those especially of the former sort, so long as they can find in themselves a continued love of God's word, a constant use of good means, and care of good courses, albeit good things seem not so sensible with them, as they did at the first. Objection 2 Again, will some say, that troubleth me, that I find the fear of God indeed so fresh in me, when God's hand is present upon me, or upon some others in my sight; and so little of it again, when that is gone. Yea, that I seem in such cases to be more affected with the outward evil itself, than with my sinnes that have procured it: which maketh me to fear, that this my fear is at the most but a servile fear, and such as Hypocrites are wont in the like cases to have. Answer 1 I answer: 1. It is agreeable both to reason and to religion, that the Fear of God should be more fresh with us, and more than ordinary at other times, when special occasions thereof occur. a 1 Chron. 13.12. David feared God that day, saith the Story; what time Vzza was so suddenly smitten and slain. He feared him before, but his fear was then much more than ordinary, by occasion of that extraordinary judgement. Yea, for a man not to have his fear of God in some sort proportioned to the various and diverse occasions of expressing and exercising it; as for a man to fear no more, or no otherwise, when some eminent judgements of God discover themselves either incumbent or imminent, on himself or on others, than he doth ordinarily at other times; were a strange kind of stupidity, and a shrewd argument of unsoundness. It is one thing to cast off all fear and regard of God at other times; and another thing not to have his fear so fresh in us at other times, as on such occasions we find and feel it to be. Answer 2 2. It is to be considered, that the fear even of God's wrath, or the servile fear, as it is usually termed, is c Timor servilis materialiter non est malum. Riber. in Malach. 1.6. Timor servilis secundùm substantiam suam bonus est. Aquin. sum. p. secunda secundae q. 19 ● 4. not simply evil of itself. Though where it is unsanctified, by occasion of man's corruption, as being joined with d Quem enim metuunt odere; quem quisque odit perisse expetit. Cic. office l. 2. an hatred of him whom it feareth, it is evil, and produceth many evil and sinful effects. For it is a thing in nature, (and I speak now not of nature corrupted, but of nature created) for e Ab interitu natura abhorret: hinc ingenita cuique cura sui, metus mortis, fuga mali, etc. Cic. de fin. l. 5. Nullum animal ad vitam prodit sine metu mortis. Omne animal constitutioni suae conciliatur. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, laesura formidat. Sen. epist. 121. each thing to fear that that tendeth to it own evil. Yea it were an evil and an ungracious thing in a child, even in God's child, f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Nyssen. not to stand in much awe of his father's wrath, or not to fear his fathers rod. Answer 3 3. It is not to be wondered, considering that there is ordinarily a fare less measure of grace than of corruption in the most, and that grace also strippeth us not wholly of this fear, but doth only qualify and correct it, if even in God's children g Psal. 32.3, 4. the apprehension of God's heavy indignation do so drown the consideration of their own transgressions, that they can hardly amids those terrors and h Psal. 55.4, 5. horrors that their hearts and minds are possessed with, descry and discern their grief and sorrow for their sins. i Psal. 119.119, 120. When thou takest away the wicked of the world like dross; My flesh, saith David, trembleth again for fear of thee, and I am horribly afraid of thy judgements. And, k Habb. 3.16. When I heard of it, saith Habbakuk, my belly quaked, and my lips quivered, and I trembled and shaken, so that my bones seemed to be not out of joint, but even rotten again. And l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Greg. Naz. ad cives periclitant. if it were so with such Worthies, no marvel if the like sometime befall weak ones. Answer 4 4. Let it be remembered, that as Grace doth not wholly strip us of this Fear, so it doth not cross us, but concur rather with us in the use and exercise of it. And it followeth not therefore that a man's sorrow for his sin is not sincere, because his fear of God's wrath is greater or rifer in him than it. It is a Question propounded by m Perkins Cases of Conscience, lib. 1. c. 5. quaest. 1. sect. 2. case 3. a worthy Divine, whether a man's grief for his sin may be deemed sincere or no, when he can weep more for the loss of some dear friend than for it. And his Answer is, which may well also serve, because the reason will hold, here; that it may, because nature and grace concur in the one, whereas nature and grace cross in the other. Since that grace therefore doth not wholly either inhibit or restrain a man either from fearing of outward judgements, or being sensible of outward evils, so that grace and nature cross not but concur rather therein; whereas in godly sorrow for sin, corrupt nature concurreth not with grace, but is cross rather and averse thereunto: it is not to be marvelled, (especially where grace yet is but weak) if that fear and grief be greater, or more sensible at least, (for n Casus leves loquuntur, ingentes stupent. Sen. trag●d. the greatest grief is not always the most sensible, nor maketh always the most show; o Plus sensum afficit dolens digitus ab aciculae punctiuncula, quam integra corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plut. de audien ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a man may fear more, and be more hearty sorry for a consumption that he misdoubteth himself to be fare gone in, than for a fellow on his finger's end, that putteth him to more pain, and goeth, as we say, to the very heart with him, for the present,) wherein two agents concur, than wherein the one is alone, and the other hindereth more than helpeth. Note 5 A fift Note of Sincerity, may be a jealousy of ones own Hypocrisy: when a man is suspicious of himself, jealousy of Hypocrisy. and timorous lest he should be unsincere. As the Disciples of our Saviour, when he told them, p Matth. 26.21. One of you will betray me; though they knew themselves far from any such thought or purpose at the present, yet every one of them began to suspect himself, that he might be the man that our Saviour Christ meant, and q Matth. 26.22. to ask thereupon, Is it I, Lord? or Is it I? judas that was the man indeed, was most silent of any; though at length r Matth. 26.25. he ask also for company, lest by not ask when each other did, he might move suspicion, and so bewray himself by his silence. And in like manner is it here, Hypocrites do least question their own sincerity of all others. They most misdoubt it usually that are furthest of all from it. * Psal. 119.80. Oh, let mine heart be upright in thy Statutes, saith sincere David; (as suspecting or misdoubting himself, lest it might prove otherwise;) that I may not be shamed. Madmen are not wont to question whether they be in their right wits or no. Yea, s Non est insanus, insanum quise dicit. Apul. in apolog aut etiam putat. Quid? caput abscissum demens quum portat Agave Gnati infoelicis, sibi tum furiosa videtur? Horat. serm. l. 2. sat. 3. they are not mad, saith one, that think or suspect that they are. And certainly this godly jealousy, this shienesse of unsoundness is so good and so sure an argument of sincerity, that I know none better, none surer than it. For such careful and anxious inquiry, such fearfulness of hypocrisy, argueth a strong desire of sincerity: and the desire of Grace, as we shall see afterward, is generally agreed on to be Grace. Yea even overmuch timorousness and superfluous curiosity in this kind, when men cannot satisfy themselves with any thing, no not with the pregnantest proofs of it, and are therefore thereby much disturbed, perplexed, and distracted, though it be an infirmity, and aught therefore with all good endeavour to be remedied, because it dismayeth, disheartneth, disturbeth the peace of the mind, depriveth the soul of alacrity, dulleth and dampeth the spirits, and hindereth much in the performance of many necessary good duties; yet as they use to say of shamefastness, t Mala causae bonum signum. It is a good sign of an evil cause, though it proceed from an u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ethic. l. 4. c. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem rhet. l. 2. c. 6. evil cause, a consciousness commonly of some defect; yet it is x Hinc Verecundiae ruborem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Diogenes. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythias Aristot. filia apud Stob. cap. 31. & Laert. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cato Plut. apophth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Homopatr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Quorum mens honesta, eorum imbecilla frons est. Symmach. lib. 1. epist. 84. a sign of some Grace; so is this, though of itself a weakness, yet a sign of much grace and goodness: it is like some weeds, that though they be weeds, of no good use, but unprofitable, and such as hinder the growth of better things, that might succeed in their room, if they were once removed, yet are y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sera vindict. signs of a rich and a fat soil, and howsoever therefore they may discourage an unskilful person from dealing with it, yet will give a wise and an experienced man encouragement thereunto. Note 6 A sixth Note of Sincerity may be a sight and sense of ones own Incredulity and Impenitency, Sight and sense of Incredulity, and Impenitency; with Grief. with a serious grief for it. It was the poor man's speech to our Saviour in the Gospel; a Mark. 9.24. I believe, Lord; help my unbelief. His Faith he found and felt mixed with much infidelity and incredulity; and the sense of his infidelity, with the grief for it, argued his Faith. And b Vide Antoninum sum. histor. part. 3. tit. 18. cap. 6. Hartman. Schedel. aetate 6. & Petr. Mart. in 2 Sam. 24. it is reported of the Mother of three men of great note, that when she told her Confessor, that considering what rare Scholars and Men of note her three sons, whom she had by unlawful means begotten on her, had proved; the one c Petrus Comestor Magister Historiarum. the Master of the Stories, another d Petr. Lombardus Mag. Sententiarum. the Master of the Sentences, and the third e Gratianus Decreti Compilator. the Collector and Compiler of the Decrees, she could not be so sorry for her sin as she should; he made her answer again, and it was no evil answer; f Dole, quod non doles; quod dolere non possis. Be sorry for this then, that thou art, or canst be no more sorry. And undoubtedly as when we have best believed, yet we shall have cause still to repent us of our unbelief: so when we have repent the best we can of our sins, we shall have cause to repent us even then of our impenitency, of a want of repentance in us. But this ignorant, unfaithful, impenitent persons are not usually apprehensive and sensible of. They believe and repent, they say, (and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de sede Constant. it may well be they think and believe as they say,) as well as the best. And shall I tell you what is the cause of it? g Peccatores dormientibus, somniantibus similes. joan. Herolt. de temp. 2. jude 8. Sinners, saith one, are sleepers. They are as men in a dream: and there is h Somnianti nihil difficile. Magna etenim saepe in somnis faciuntque geruntque, Reges expugnant, arcesque & praelia miscent. Et in noctis caligine Cernere censemus solem lumenque diurnum; Conclusique loco caelum, mare, flumina, montes Mutare, & campos pedibus transire videmur. Lucret. l. 4. nothing difficult with dreamers. Men may dream, and many do oft, that they fly in the Air, and swim over the Sea: but are far enough for all that from doing or being able to do either, as they will soon find, when they are once awaked out of their dream. In like manner is it with these silly deluded souls. They lie fast i Ephes. 5 14. asleep in sin, and so doing k Quomodo de Platone Lactant. insiitut. lib. 5. c. 14. Somniaverat Deum, non cognoverat. Et de quibusdam Bern. Cant. 18. Dormiens in contemplatione Deum somniat. they dream yet of faith and the fear of God and repentance, and other graces of God's Spirit, they dream, I say, that they have these things as well and as much as any, yea so well as better needs not to be had. Whereas others that be awaked out of this imaginous sleep, and do now indeed truly repent and believe, find many wants, much defectiveness, in their Repentance, their Faith, their Hope, their fear of God, their dependence upon God, and the other graces of his Spirit, truly indeed, but imperfectly as yet begun and wrought in them. Yea, as * Hinc Socrates ille de quo Oraculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de se, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. the more knowledge a man hath, the more he cometh to know his ignorance; the more skill he hath, the more he cometh to discover his own unskilfulness: “ Hinc illud Menedemi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect. A young Scholar when he hath gotten his Seton or his Ramus once by heart, thinketh he hath as much Logic as his Tutor can teach him; but when he cometh indeed to understand things, he seethe his own error: So † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Mat. hom. 25. the more men believe, the more they come to see and feel their own unbelief, the further they wade on in the study and practice of repentance, the more they find out and discover their own impenitence, and complain of the hardness and untowardness of their hearts: the more they labour and make progress in sound Sanctification, the more come they to apprehend and to see into the depth of their corruption. And this very sense of the want of Grace, is a good argument of Grace. It is a sure sign of Grace, to see no Grace, and to see it with grief. For, l Matth 5.3. Blessed, saith our Saviour, are those that are poor in spirit; even as well as those m Matth. 5.8. that are pure in Spirit. The one, he saith, n Matth. 5.8. shall see God, and the other hath a present right to the Kingdom of God, which is the same in effect: o Matth. 5.3. For the Kingdom of God is theirs. He saith not, Blessed are the rich in Grace; though that also be most true: but, Blessed are the poor in spirit: that is, such as are spiritually poor, humbled, dejected, cast down in the sight and sense of their own wants, apprehending nothing so much as the want of Grace in themselves. Such are blessed, because such are * verum sit hîc quod Prov. 13 7. rich, though they cannot yet come to see and apprehend their own wealth. And this he saith no doubt, that if any weak one be not able yet to discern the purity of his own heart, he may yet be comforted in the very poverty of his Spirit: the serious sense whereof may assure him that he is in part come out of his sin, and is entered into the state of Grace. For p Quare vitia sua nemo confitetur? (nemo pervidet) quia adhuc in illis est. Somnium narrare vigilantu est: & vitia sua confiteri sanitatis indicium est. Expergiscamur necesse est, ut errores nostros coarguere possimus. Sen. ep. 54. it is a sure sign that a man is awaked out of his sleep, when he discovereth and seethe the errors of his Dream. And it is in these cases with men commonly, as it is in drawing up of water; as long as the bucket is under water we feel not the weight of it, but so soon as it cometh above water, it beginneth to hang heavy on the hand: when a man diveth under water, he feeleth no weight of the water, though there be many ton of it over his head; q Elementa in loco suo gravia non sunt. Vide Syrianum & ●tolomaeum apud Simplic. ad Aristot. de Coelo l. 4. c. 16. & Scortiam. de Nilo l. 2. cap. 11. The Element, they say, weigheth not in his own proper place; whereas half a tub full of the same water taken out of the River and set upon the same man's head, would be very burdensome unto him, and make him soon grow weary of it. In like manner, so long as a man is over head and ears r Act. 8.23. in sin, he is not sensible of the weight of sin, it is not troublesome at all to him; but when he beginneth once to come out of that state of sin, wherein he lay and lived before, then beginneth sin to hang heavy on him, and he to feel the heavy weight of it. So long as sin is in s Peccatum intantum voluntarium est malum, ut nisi fuerit voluntarium, non sit peccatum. Aug. de vera relig c. 14. Hinc Bern. de temp 58 Tolle malam voluntatem, & non erit infernus. Mala enim voluntas malorum omnium & vitiorum origo. Idem de vita solit. Manifestum est ex voluntate mala tanquam ex arbore mala fieri omnia opera mala tanquam fructus malos. Aug de nupt & concupisc. l. 2 c. 28 & Lombard. sent. l. 2. d. 34. B. Ergò in voluntate praecipuè consistit peccatum. Ibid. d. 35. C. & 39 B. the will, the proper seat of sin, a man feeleth no weight of it, t Prov. 2.14. & 4.16. he taketh rather delight in it, u Prov. 10.23. & 15.21. It is a sport and a pastime to fools to do evil, saith Solomon; and it is a good sign therefore that Sin is removed out of his seat, out of his Chair of estate, x Psal. 38.4. & 40.12. when it becometh ponderous and burdensome to us, as the Elements do, when they are out of their own natural place. y Nemo aegrè molitur artus suos. Sen. epist. 121. A living member is not burdensome to the body: a man's arms are no burden to him, though they be massy and weighty: but a withered arm, or a limb mortified hangeth like a lump of lead on it. So long as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. rhetor. l 3. c. 4. In animi morbis, contra quam in corporis, quo quis pejus se habet, minus sentit. Senec. epist. 54. sin liveth in the soul, unkilled wholly and unmortified as yet, so long our corruption is nothing at all cumbersome to us; but when it is once mortified in a man, it beginneth to grow burdensome unto him, and to hang like a lump of dead flesh upon his soul; and then beginneth he poor soul, pestered and oppressed with the weight of it, to cry out with the Apostle, z Rom. 7.24. O wretched man that I am; when shall I be once freed from this “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Corpus mortis, p●o mortuo, sive cadavere. carcase of sin, that hangeth so heavy upon my soul? It is with him as with one that hath had a fit of the falling sickness, or that beginneth to recover again after a dead Palsy. So long as a man is in a fit of the falling sickness, though he be for the time in such lamentable plight, that he lieth along like a beast, unable to stand on his legs, or to lift up himself, or do aught to help himself, foaming and sprawling, and beating his own body, a rueful sight to all that see him; yet is he all the while himself insensible of aught: but when the fit is once over, and the man is come to himself again, than he beginneth to find and feel himself all out of frame, his head heavy and giddy, his eyes staring and distorted, his brain and whole body disturbed and strangely disposed, all which before he was not sensible of: As also while a man lieth, rather than liveth, held with a dead Palsy, though he be not able to stir hand or foot, yet † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect. hath he himself no sense of it; but when those dead parts of him are in some measure revived again, the passages being opened for the vital Spirits to repair to them, and so sense and motion restored to them in part, then making offer to go or to stir, he beginneth to feel and complain of the stiffness and starkness of his limbs and joints, and a general unwealdinesse throughout his whole body. And in like manner is it here. So long as a man is wholly a Ephes' 2.1. Coloss. 2.13. dead in sin, albeit he be as much disabled unto the doing of any holy duty, as a dead man is unto the actions of this life, yet he findeth it not, * Mortuum est membrum, quod dolorem non sentit. Bern. medit. c. 12. he feeleth it not, he apprehendeth no such either disability in himself, or difficulty in the duties that he should do; but when any measure of Spiritual life is once infused into the soul, whereby b Rom. 6.11. he liveth now to God, that lay before spiritually dead, now striving to apply himself unto God's work, and to walk in the good ways of God, he beginneth to find and feel, with much pain and grief of mind, his own infirmity and weakness, the strange blindness of his mind, the dulness and drowsiness of his spirits, the untowardness of his heart; the rebelliousness of his will; the sense whereof is a sure argument of Spiritual life begun in him. For as Augustine saith well, though in another case and upon another occasion; c Potest esse vita sine dolore; dolour sine vita esse non potest. Aug. de Civit. l. 19 c. 13. There may be some life without grief; but there can be no grief without life. So there may be some spiritual life without any sense of pain or grief at all, as with the glorified once in Heaven it is: but there can be no d 2 Cor. 7.10. Argumentum salutis est vis doloris. Greg. mor. l. 6. c. 17. godly sorrow or sense of spiritual pain and grief, where no beginning at all of spiritual life is. And therefore it is that our Saviour also pronounceth them e Matth. 5.4. Blessed, that thus mourn: nor doth he say that they shall be, but that they are already in a blessed estate, and that in due time † Ibid. they shall have comfort. Yea, undoubtedly these very heavy and uncomfortable signs are of all other the surest signs of true grace and sincerity, because least subject to deceit and delusion of any. Note 7 A seventh Note of Sincerity, is an earnest desire of Grace. Desire of Grace. Though a man cannot discern yet any Grace in himself, yet if he do seriously and earnestly desire Grace, it is a good sign of some beginning of Grace. For it is Grace, even to desire Grace. It is the first step unto Grace, for a man to see no Grace; and it is the first degree of Grace, for a man to desire Grace: when a man's heart doth with an holy Echo answer God's voice as david's did: f Psal. 27.8. Seek my face; sayest Thou. O Lord, thy face will I seek. And, g Psal. 119.4, 5. Thou hast commanded us diligently to keep thy Law. Oh that my ways were so directed, that I might keep thy Statutes. When it can say seriously with Augustine; Lord, enable h Dam, Domine, quod jubes, & jube quod vis. Aug. confess. l. 10. c. 31. & de persever. c. 20. me to do what thou enjoinest me, and then enjoin me what thou wilt. i Pars magna bonitatis est velle fieri bonum. Sen. ep. 34. Quid tibi opus est, ut sis bonus? velle. Idem epist. 80. It is a principal part of goodness, saith the Heathen man, for a man to be willing to be good. And * justa vita, cùm volumus, adest, quia eam ipsam planè velle justitia est. Nec plus aliquid perficienda justitia est, quàm perfectam habere voluntatem. August. ep. 45. it is the very essence of Righteousness, saith Augustine, for a man to be willing to be Righteous. It is not an help only unto health, but even a degree of health, though “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ethic. Eudem. l. 7. c. 2. not in the body, yet in the soul, for a man k Pars sanitatis velle sanari fuit. Sen. Hippol. 1. 2. Corpus enim multis rebus eget ut valeat: animus ex se crescit, se alit, se exercet. Sen ubi supra. to be willing to be healed. As † Pars est morbi nolle sanari: pars sanitatís velle sanari. D● jackson the Creed, p. 2. l. 2. c. 6. §. 3. it is a principal part of our sickness to be unwilling to be cured: so is it a principal part of health with us here to be willing to be healed: When we can in sincerity of heart answer that question of our Saviour to the sick man, “ john 5.7. Wilt thou be healed? with a Sana me, Domine, ¶ jer. 17.14. Heale me, O Lord, as jeremy, and I shall then be healed: And, * Psal 41.4. Heale my soul, as David, for I have sinned against thee. l Nehem. 1.11. Let thine ears, O Lord, saith Nehemie, be attentive to the prayers of thy servants that desire to fear thy Name. And, m 2 Chron. 30.18, 19 The good God, saith Hezekias, be merciful to that man that setteth his heart to seek the Lord. And surely, as Bernard saith well, discoursing on those words of the Prophet; n Lam. 3.25. The Lord is good to those that wait on him, and to the Soul that seeketh him: For as it is elsewhere, o Prov. 8.17. 1 Chron. 28.9. those that so seek him, shall find him. p Si tam bonus quaerenti, quid invenienti? nisi quod hoc mirum est, quod nemo te quaerit, nisi quiprius invenerit: Vis inveniri ut quaeraris; vis quaeri ut amplius inveniaris. Potes quaeri & inveniri, praeveniri non potes. Bern. de Deo dilig. c. 3. Non pedum passibus, sed affectibus quaerit, nec desiderium sanctum extundit, sed extendit foelix inventio. Idem in Cant. 84. If God, saith he, be so good to those that seek him; what will he be to them, when they find him? But this is a strange thing, that no man can so seek him before he hath found him. And surely, as no man can sincerely seek God in vain; so no man can sincerely desire grace in vain. q Quid tibi jubet Deus? dilige me. Aurum diligis Quaesiturus es forte, nec inventurus. Quisquis me quaerit, cum illo sum. Me ama: Ipse amor praesentem me tibi facit. August. in 1 joan. 6. Hinc Guigo medit c. 17. Ama quod amando carere nequeas, in Deum. A man may love gold, and yet not have it: but no man loveth God, but he is sure to have God, saith Augustine. r Prov. 13.4. Wealth a man may desire, and yet be never the nearer it: but Grace no man ever sincerely desired and miss of it. It is true here that the Psalmist in another case saith; s Psal. 10.17. Lord, thou hearest the desire of the poor; thou hast prepared their heart, and thine ear hearkneth to their prayers. It is God that hath prepared the heart, and wrought this desire in it; (for t Philip. 2 13. It is God that worketh such willingness in us:) and he will never frustrate the desire that himself hath there wrought. Yea, as no man, saith he, can seek God but he that hath found him; and it is a sign therefore that a man hath already found God in part, when seriously and sincerely he seeketh him: So “ Huc usque te faciente profeci, ut desiderem desiderare te. Quid est autem desiderare desiderium? Si enim desidero esse desiderans, jam invento me desiderantem. Sed nunquid desiderium tui desiderantem, quasi non habeam, aut desiderium majus quam habeam? Gulie●m. de S. Theodor. de amor. Dei c. 2. no man can desire Grace, but he that already hath grace: (for he that desireth Grace, hath grace to desire it:) and it is an infallible sign therefore, that a man hath already some measure of Grace, that doth seriously desire to have it. He would never desire to fear God, that stood not in some awe of him already: nor desire to feel in himself a love of God, that did not in some measure already love God: Nor could a man ever truly desire sanctifying Grace, were not his heart already sanctified by the Spirit of Grace, which hath wrought also in him that desire of it. Not to add that the u Christiani sumus affectu magis quàm effectu. Et maxima pars Christianismi est toto pectore ●elle fieri Christianum. Itaque scitè August. in 1. joan. tr. 4. Tota vita boni Christiani sanctum desiderium est. Et Bern. in Cant. 84. Magnum bonum quaerere Deum: primum in donis, ultimum in profectibus est. Virtutum nulli accedit, cedit nulli. Cui accedat, quam nulla praecedit? cui cedat, quae omnium magis consummatio est? Quae enim v●rtus ascribi potest, non quaerenti Deum? aut quis terminus quaerenti Deum? Psal. 105.4. Sed & Lactant. instit. lib. 6. cap. 5. Virtus nostra tota posita est in voluntate faciendi bona. greatest part of a Christian man's perfection in this life, (witness x Rom. 7.15, 18, 19, 21. Philip. 3.12, 15. Duplex est perfectio, una quae est in expletione virtutum, quam se negat assecutum; altera cum quis proficit, & ad anteriora nititur. Origen. in Rom. Et imperfectum & perfectum se dicit; imperfectum cogitando quantum sibi ad justitiam desit, cujus plenitudinem esurit & sitit; perfectum autem quod & imperfectionem confiteri non erubescit, & ut bene perveniat, bene procedit. Aug. ad 2. Ep. Pelag. l 3. c. 7. Paul's own ingenuous confession of himself: and who went ever beyond him? How fare at least come the most short of him?) consisteth rather in will, than in work, and in desire and endeavour, more than in deed. True it is indeed, that any natural man may desire happiness, glory, salvation, and eternal well-being. a Num. 23.10. Oh, saith Balaam, that I might die the death of the righteous, and that my latter end might be like his: ( † Optabat sibi extrema justorum, sed non ita & principia. Mortem spiritualium optant sibi carnales, quorum vitam tamen abhorrent. Bern. in Cant. 2. Non curant quaerere, quae tamen desiderant invenire: cupiunt consequi, non & sequi. Ibid. he desired indeed to die their death, but to live their life he could not endure:) b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ethic. l. 1. c. 1. & polit. l. 1. c. 1. it is natural for every one to desire his own natural good. But to desire spiritual Grace, Holiness, sound Sanctification, Faith unfeigned, the true Fear of God, serious Repentance, is more than any natural man ever did or can do. And therefore Blessed are they, saith our Saviour, as, c Matth. 5.3. that are poor in spirit, and d Matth. 5.4. that mourn for their spiritual defects; so e Matth. 5.6. that hunger and thirst after Righteousness, after Spiritual Grace, after a supply of them. Now what is f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. de anima. l. 2. c. 3. hunger but a want of food with a sense thereof, and an earnest desire of it? or what is thirst but a drought, a want of drink, and a vehement desire of it? For in hunger and thirst there are these three things: first, an emptiness in the one, and a want of moisture in the other: for g Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. sympos. probls. l. 5. c. 3. Et inde Sitiendi verbum deduci, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia ●ibum sequitur sitis. jul. Scalig. de cause. ling. Lat. c. 126. it is not want of food simply, but want of wetting that causeth this: secondly, a sense of this emptiness and want of moisture, with a special kind of pain and grief in the body proceeding from it: For a man may be empty bodied, and yet not affected thus with it, as h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid. c. 2. in some diseases, and where natural heat is much wasted: and thirdly, a vehement desire of such either nouriture or moisture, whereby this emptiness may be filled, or this drought slaked: For a man may be empty, and sick again in some sort with it, yea ready to die of it, and yet have no appetite to his meat neither, but * Quanto inanior, tanto fastidiosior. August. confess. l. 2. c. 1. a loathing of that rather, whereby he might be refreshed and relieved: he may be empty of food, and yet feel it not; he may feel it in some sort, and yet not desire food. But in hunger and thirst ordinarily do these all three concur. Yea, so vehement and violent is this desire of such supply oft in hunger and thirst, that i 2 King 6.25, 28, 29. Lament. 1.11. Hinc Lysimachus siti laborans cùm post se suos que hosti deditos bibisset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Plut in apophth. for a bit of bread, or a cup of drink, men have many times been content to part with the dearest and preciousest things that they have been possessed of. In like manner is it in this spiritual hunger and thirst. There is first spiritual poverty, a vacuity, an emptiness of Grace, to sight and sense it may be, utterly of all, in deed and truth of some degree of it: there is secondly a “ Fames & sitis dolores sunt. Aug. confess l. 10. c. 31. Vide & eundem de Music. l. 6. c. 5. grief and painfulness in the heart and soul arising from the apprehension of it, a mourning and bemoaning of one's self for the want of it: and thirdly, † Est sitis interior, uti & venture interior; quia est homo interior. Aug. in joan. 32. Ipsum desiderium sitis est animae. Idem in Psal. 62. an earnest desire of it above all things in the world, so that as a man throughly an hungered counteth all nothing in regard of meat, a man hearty a thirst all nothing in comparison of drink, he would give any thing for it: so the soul thus affected, with the blessed Apostle counteth k Philip. 3.8, 9, 10. all nothing but dross and dung, in comparison of Christ, the knowledge of him, faith in him, and conformity unto him. It is with it, as with l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. hom. 45. a King's child, that though it be never so richly arrayed, and have never so many costly jewels hanging about it, yet all is as nothing to it, nothing but the nurse's breast can still it, when for want of food it is out of quiet. So nothing but spiritual Grace can here satisfy the soul, and all other things are esteemed as nothing to it. Or as with some women that go with child, and are subject to longing; they will part with any thing for that that they long for, and are ready even to sink down, to faint, to go away, yea m Quomodo Rachel de prole. Gen. 30.1. to die, if they have it not: So here spiritual Grace and the sense and assurance of it, is the thing longed for, and that they would give a whole world for to obtain, if they had it, and they are ready even to faint and sink under that heavy weight of grief that surchargeth their distressed souls, because they cannot yet find and feel that in themselves, which yet undoubtedly they have. For certainly whosoever they be that can find themselves in this sort affected, “ Verba Domini sunt; non est fas fidem suspendere. Credant, quod non experiuntur, ut fructum quandoque experientiae fidei merito consequantur. Bern. in Cant. 84. either they must confess themselves to be in a blessed estate, and consequently in the state of grace, (for what true happiness out of it?) or else they must contradict our Saviour, and charge n john 14.6. Truth itself with untruth, who hath pronounced them blessed that are so affected. And this I desire to have well weighed and seriously considered for the staying of many troubled souls. What is it that doth so much trouble thee, and in this lamentable wise distress and distract thee? Oh, saith he presently, I have no Faith, no Repentance, no Love, no fear of God, no sanctifying, no saving grace in me. Why? dost thou see a want of these things in thyself? Yes, that is it that so grieveth me: that I cannot love God, stand in awe of him, trust in his mercy, repent of my sins as I should. Yea but, dost thou not seriously and unfeignedly desire to do thus? Oh yes, I desire it above all things in the world, and I would be willing to buy, and it were with a whole world, the least measure, a dram or a drop only, of such grace. And * Quaerit anima verbum, sed quae à verbo prius quaesita sit. Audi profugam & deviam, quid doleat, & quid petat. Psal. 119.176. Nec expositam omninò nec relictam dixerim quae reverti cupit, & requiri petit. Vnde enim haec voluntas illi? nisi quod à verbo visitata sit & quaesita. Not otiosa quaesitio, quae operata est voluntatem, sine qua reditus esse non potest. Meminerit ergò se & quaesitam prius & prius dilectam, atque inde esse quod & quaerit & diligit. Cant. 3.1. Bern. in Cant. 84. Nec repellet requirentem, qui contemnentem requisivit. Ibid. who is it, I pray thee, that hath wrought this desire in thee? Not the Devil: he would rather quench it all he could in thee: Not thine own corrupt heart: that is naturally most averse thereunto: It must needs then be the work of the Spirit of God, and of him who affirmeth them to be all in a blessed plight that thus hunger and thirst after grace, and assureth them withal, that they shall one day be satisfied. “ Luke 8.55. Give her meat, said our Saviour, when he had raised jairus his daughter, † In signum verae & perfecta sanitatis. jansen. har. cap. 34. to show that she was not revived only, but recovered. A good stomach, we say, is a sign of good health. And as hunger is a sign of health in the body: so is this spiritual hunger of health in the Soul. Note 8 An eighth Note of Sincerity may be a desire and endeavour of growth in grace: Desire and endeavour of Growth in Grace. Desire, I say, and endeavour; for where desire indeed is, there endeavour also will be: there cannot but be a serious endeavour, where the desire of the heart is sincere. But o 2 Pet. 3.18. grow in grace, saith Saint Peter, inciting hereunto, and in the knowledge of our Lord jesus Christ. And, * 1 Pet. 2.2. Desire the sincere milk of the Word, that ye may thereby grow. And it is the joint prayer of the Apostles to their Saviour and ours; p Luke 17.5. Lord, increase our faith, therein craving a further improvement of that Grace that already they had received. And the Heathen man himself maketh it a note of a good man, that “— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. apud Aristot. Rhet. l. 1. c. 11. he studieth daily how he may grow better than he is, not contenting himself with any degree or measure of goodness. Yea the Apostle Paul telleth us, that q Ephes. 4.16. the whole Body of Christ (whereof r Rom. 12.5. 1 Cor. 12.27. every true Christian is a limb) is so † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. compact together in itself, and so firmly fastened with certain spiritual nerves and ligaments to the head, that from it there is by them conveyed to each part a continual supply of spiritual Grace, both sufficient to furnish it, and to further the growth of it. Objection 1 Yea but, peradventure will some say, that is it that maketh me misdoubt myself, that to mine own seeming I stand at a stay; and me thinketh, I have so done for a long time together. Answer 1 I answer: It may well so be, and yet mayest thou be growing for all that. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. epist. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. homil. 3. oculus, sic animus se non videns, alia cernit. Ex Cic. Tuscul. l. 1. joan. Sarisb. metalog. l. 4. c. 20. Corporis oculus alios oculos videt, se non videt: non sic mens. Aug. de Trinit. l. 9 c. 3. The eye can see other things, but it cannot see itself: t Oculis corporis magis alii oculi noti sunt, quam ipsi sibi. Nunquam enim praeter specula se vident. Aug. de Trin. l 10. c. 3. Fancies nisi in speculo non videtur. Absens enim ab aspectu nostro etiam facies ipsa, quia non ibi est quo dirigi potest. Ibid. c. 9 We can easily see the face and the countenance of another, we cannot behold our own, but by reflection only. Christians many times better discern how others grow in grace and come forward, than how themselves do, though it may be growing as fast or faster than they. * Qua vehimur navi fertur, cùm stare videtur: Quae manet in station, ea propter creditur ire. Et fugere ad puppim colles campique videntur, Quos agimus praeter navim, velisque volamus. Lucret. rer. nat. lib. 4. The Boat that crosseth us on the River, seemeth to go fare swifter than ours, though our own go as fast or faster than it; and “ Vides ne navem illam? nobis stare videtur. At eyes qui in navi sunt, moveri haec villa. Cic. Academ. lib. 4. Gemina his habet Origen. in Psal. 36. hom. 5. the land itself to pass by us, while we stand still, when indeed we pass by it, and it standeth still. Strangers that come by starts, some continuance of time between, to us, can better judge of the growth of our Children than ourselves, who have them continually in our eye. And it is the manner therefore of curious Artists, Picture-drawers and the like, u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. in Cyprian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. homil. 3. Homines neque proximen assita, neque longulè dissita cernimus. Apul. florid. 1. to stand sometime aloof off viewing their work, yea or x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de iracund. to go wholly away from it, and to leave it a while, and after some space of time to return to it again, that they may the better discern any the least defect in it. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Aliena nobis, nostra plus aliis patent. Aliena quisque melius cernit quàm sua. Ter. beaut. 3. 1. Aiunt homines plus in alien● negotio videre quàm in suo. Quaedam sunt quae sapientes etiam in alio quàm in se diligentius vident. Senec. epist. 109. Facilius est de alienis judicare quàm desuis. Lactant. instit. lib. 2. cap. 3. Our continual conversing with ourselves, maketh our own growth many times to be not so discernible of ourselves as of others. Which may the rather befall us, because this spiritual growth in the most is ordinarily but z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect. by insensible degrees. A man may stand gazing a long time upon the Dial, and yet not perceive how the hand there stirreth, though it be stirring all that while: he may in warm springing weather sit night and day beside the young green grass, and yet not discern the shooting up of it, though by the warmth of the weather it be continually sprouting. Thou mayst well therefore be growing, though thou dost not Answer 2 discern it. As a man may have grace, and yet not know it: so he may be growing in grace, and yet not be ware of it. But dost thou not desire and endeavour to grow in it? a Magna pars est profectus velle proficere. Senec. epist. 72. Ambulare proficere est. Sedet is, qui proficere non curate. Id caveto, & si morte praeventus fuerit, in refrigerio eris. Omnes enim qui in desiderio inveniuntur proficiendi, si morte praeoccupati fuerint, in eo quod eis deest sunt perficiendi. Bern. in Cant. 49. If thou dost so, it is certain that † Amando bonum meliores efficimur. Aug. in Psal. 143. Ambulas si amas. Non enim passibus ad Deum, sed affectibus currimus. Idem de Cant. nov. cap. 2. thou dost grow, and art growing, howsoever thou seest it not. To use b Quando peregrinatur quis ad S. jacobi, aliquando proficiscitur viam recogitans; aliquando progreditur, nihil recogitans; aliquando nec progreditur, nec recogitat, dum dormit. In primo est continuatio naturae & moris actualis; in secundo naturae actualis, moris virtualis; in tertio discontinuatio motus naturalis, sed continuatio motus moris habitualis; quia non est apposita opposita voluntas. Gerson. de valour orat. Gersons similitude, or one somewhat like it at least: A man is bound for the East-Indies, and shapeth his course thitherward; but by the way is put off oft by cross winds to the Westward, he is compelled to put into diverse harbours, and to make some stay by the way there, either to shift off stormy weather, or to take in fresh water. And yet all this while we say, he is going onward on his way, because his purpose and resolution still continueth the same. It is much more so in spiritual things, because our very growth itself in them consisteth much even in resolution and desire. The strength of desire never a whit furthereth the Seaman so long as he lieth winde-bound to the making of his Port; but “ Omnis amor aut ascendit, aut descendit. Desiderio enim bono levamur ad Deum, & desiderio malo ad ima praecipit amur. Aug. in Psal. 122. Non enim ambulando sed amando ad Deum itur. Idem ep. 52. Non pedibus, sed affectibus, nec migrando, sed amando ad eum venimus. quanquam secundùm interiorem hominem, & quiamat, migrat. Aliud enim est migrare corpore, aliud cord. Migrat corpore, qui motu corporis mutat locum: migrat cord, qui motu cordis mutat affectum. Idem in joan. 32. Hic non solùm ire, sed pervenire, nihil est aliud quàm velle ire. Idem confess. l. 8. c. 8. the very strength of our desire may convey us near to God, may carry us higher, as with eagle's wings, up towards Heaven. Answer 3 Yea this thy greedy desire of grace may make thee less sensible of thine own growth: as the Heathen man observeth, that c Quaeris quid sit quod oblivione acceptorum nobis faciat? cupiditas accipiendorum. Cogitamus non quid impetratum, sed quid impetrandum sit. Sen. epist. 81. Solebat Attalus hac imagine uti: Vidisti aliquando canem missa à Domino frusta aperto ore captantem? quicquid excepit, protinus devorat, & semper ad spem futuri hiat. Ibid. 72. Vltra se cupiditas porrigit, & foelicitatem suam non intelligit: quia non unde venerit respicit sed quo tendat. Idem de be●. l. 2. c. 27. the earnest desire of what men would have, maketh them forgetful of what they have. d Philip. 3.13. I forget what is past, saith the Apostle, and press on to what is before. Their eye is more upon what they want, than upon what they have. It is with good Christians in this case, as with rich worldlings, that e Instat equis auriga suos vincentibus, illum Praeteritum temnens extremos inter euntem. Horat. serm. l. 1. sat. 1. like men in a race have their eye on those that be before them, not on those that come after them; they are ever eyeing those that seem to outstrip and outgo them in wealth, and think they have nothing, they are but poor men, so long as they come short of such and such. And so is it with these; they are oft eyeing those, whose either examples they read of, or whose courses and graces they are in some sort eye-witnesses of, and think that they have nothing, they make no progress, at least worth speaking of, so long as they come behind, and keep short of such: And this is it oft that maketh them complain so much of their wants and their slow progress, and that they cannot perceive but that they stand still at a stay. Which yet complaint of theirs, and fervent desire of growth in grace, is a sure argument of sincere and undoubted grace in them. Yea it is an argument that they love not life only but Grace, that they love Grace for itself, that they love Grace as it is Grace, when they desire so much to increase and to grow in Grace, especially supposing themselves to be in the estate of it already. Whereas on the other side, it is an argument of insincerity and unsoundness, when men having gotten some small measure of speculative knowledge, or having attained to some slight degree of superficial conformity, far enough indeed from any sound sanctification, they can quietly sit down by it, and have no mind to go any further: yea how much soever they have attained to, if they can set down their rest there, sing a requiem to their souls, and say with the rich Glutton in the Gospel, f Luke 12.19. Soul, thou hast much good; or, g Genes. 33.9. Si dixisti, sufficit, defecisti. Bern. de consid. 2. I have enough, with Esau: what should I labour for any more? It was the Church of Laodiceaes' song, h Apoc. 3.17. Quomodo enim proficis, si tibi jam sufficis? Ibid. I am rich, and full, and need nothing. He is i Galat. 6.3. 1 Cor. 8.2. nothing worth indeed that so deemeth of himself. k Omnia illi desunt, qui sibi nihil de esse putat. Bern. de consid. l. 2. He wanteth every thing, he hath not any thing, that thinketh he wanteth nothing; saith Bernard. The same is to be said of those that think themselves l Satis nos consequi. si inter pessimos non sumus. Senec. epist. 76. Non est bonitas pessimis esse meliorem. Ibid. 79. Perfectum nolle esse delinquere est. Hieron. ad Heliod. & add julian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz in Matth. 19.11, 12. well enough, if they be but a little better than those that are stark naught, that are grossly impious and extremely profane: That use to ask when they are incited to a more frequent and diligent use of the means, for the furtherance of their Christian growth: Why? may not a man be saved, though he know no more than this, and this? Or though he have no more than such a measure of Faith, or though he do not live so precisely as such and such do? For such evidently show, that it is not Grace but Life, not Sanctification that they desire, but Salvation only. They serve God, only to serve their own turns upon God. It is not the pleasing of God, but the saving of themselves that they do not so much affect, as they are content to have grace for. m Qui melior esse non cupit, nec est bonus. Vbi incipis nolle fieri melior, ibi desinis esse bonus. Bern. epist 91. Vbi sunt qui dicere solent, sufficit nobis, nolumus esse meliores quàm patres nostri? non vis proficere? vis ergo deficere. nolle proficere, deficere est. Sic, inquis, mihi vivere volo; & manner in quo perveni: nec pejor fieri patior, nec melior cupio. Hoc ergò vis quod esse non potest. Quid enim stat in hoc seculo? Homo nunquam in eodem statu permanet. Nolle ergò proficere, non nisi deficere est. Idem epist. 254. He was never indeed good, that desireth not to be better. Yea, n Qui melior esse non vult, pro certo non est bonus. Bern. epist. 91. Imò, qui non vult esse optimus, non est revera bonus. Injust●s est, qui non desiderat amare te quantum ab aliqua creatura rationali possibile est te amari. Desiderat ergò etiam minimus quisque, quicunque ille est, tantum te amare, quantum amat, quicunque pl●s eo amat, non aemula insectatione, sed pia & devota imitatione. Guliel. de S. Theod. de amor. Dei cap. 3. He is stark naught, that desireth not to be as good as the best. For he cannot be good, that loveth not goodness. Nor can any man truly love it, but he must needs desire more of it. For, o Eccles. 5.10. Avarus animus, nullo satiatur lucro. P. Syr. Senec. epist. 94. Nil satis est. Horat. serm. 1. Semper avarus eget. Idem epist. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect. He that loveth money, saith Solomon, will never have enough of it: p Nescit virtus mensuram gratiae. Ambr. in Luc. l. 5. c. 6. Amori nihil satis est: Amor exaestuat; se non capit; immensitatem aemulatur, dum metam nescit affectui ponere: non excusat, sed accusat se de infirmitate; no● capit de impossibilitate remedium. Gilbert. in Cant. 19 And so he that truly loveth Grace, will never think he hath enough of it, and will consequently be ever desiring to grow in it. Which desire of growth in grace, as it is a good sign of sincerity of grace, so the want of it is too sure an argument of unsoundness. Objection 2 Yea but will some other peradventure say, I have heard it oft said, that no true Christian, yea, that q job 14.2. Nihil stat, nihil fixum manet. August. in joan. 31. Non stat vel temporis puncto, sed sine intermissione labitur, quicquid continua immutatione sensim currit in finem non consummantem, sed consumentem. Idem de pecc. mer. & remi. lib. 1. c. 16. no man at all ever standeth at a stay: But that every one as he is r job 9.26. Vita nostra navigationi similis est. Is namque qui navigat, stat, sedet, jacet, vadit; quia navis impulsu ducitur: ita & nos, sive vigilantes, sive dormientes, etc. per momenta temporum quotidiè ad finem tendimus. Greg. in registr. lib. 6. epist. 26. Nam vita morti propior est quotidie. Phaedr. fab. l. 4. Velut secundo cymba vecta flumine Sensim propinqu●t litori: sic indies Vivendo morti appellimur propinquius. Rittershus. continually going on toward his end, so he is s Inter profectum & defectum nihil medium invenitur. Sed quomodo ipsum corpus nostrum continuè aut crescere constat aut decrescere: sic necesse est & spiritum aut proficere semper, aut deficere. Bern. epist. 254. continually growing either better or worse: like the Angels on the t Gen. 28.12. Vidit Iacob in scala Angelos ascendentes & descendentes: stantem vel residentem nominem. Idem epist 91. & de vit. solit. Vnum ergò è duobus necesse est, aut semper proficere, aut prorsus deficere. Idem de diverse. 36. Plut. ipse de profect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ladder that jacob saw, whereof some went upward, some downward, but none of them stood still. And with me the declination to the worse side is too evident: For I find that I am not able to continue in prayer, or to keep my mind long bend to any intention of meditation, yea that I cannot endure to hold out in hearing, or to retain or call to mind again what I have heard, as I formerly have done, or have been able to do. It is the usual complaint of many good Christians held with lingering infirmities and such bodily diseases as waste the spirits, weaken the senses, decay the memory, and disable the functions of those faculties of the soul that are wont to be in these holy exercises employed. Answer. For Answer hereunto; to omit what before was said, that u Indefessum proficiendi studium, & jugis conatus perfectionis (profectus, imò &) perfectio reputatur. Bern. epist. 254. Et si studere perfectioni persectum est esse, uti Idem ibid. certè & Profectui studere, ipsum est prosicere. where an earnest desire and endeavour of growth is, there is no standing at a stay. It followeth not, because persons cannot perform outward, yea or inward actions as formerly they have done, that therefore there is a decay of Spiritual grace in them. For x Animi imperium, corporis servitium. Sallust. Catill. the Soul, we know, while it abideth in the body, worketh by it and the parts of it. And the working of it therefore cannot be other, than the affection of those parts, it worketh by, will afford. As y Aristot. de anima, l. 1. c. 4. the Heathen Philosopher therefore well observeth, that it followeth not that either the soul itself, or the faculty of seeing in the soul (for it z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. apud Plut. de fortune. & Cercida apud Stob. c. 4. Animum videre & audire; non eas partes quae quasi fenestrae sunt animae. Cic. Tuscul. l. 1. is not the body, nor the eye itself that seethe, to speak properly, but the soul that seethe by it) is grown weak and decayed, because it cannot see so well by or with an old eye, as it could do and did by or with a young one: a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ibid. Give it a young eye again, and it will see as well as ever. Nor doth it follow that b quamvis tacet Hermogenes, cantor tamen, atque Optimus est modulator: ut Alfenus vafer, omni Abjecto instrumento artis, clausaque taberna Sutor erat.— Horat. serm. l. 1. sat. 3. a workman hath either lost or lessened his skill, because either he wanteth tools, and therefore he cannot work, or hath bad tools, and cannot therefore work so well as he could, when he had better than now he hath: that a Musician is not so good or skilful an Artist as he was, because he cannot make so good Music with his Viol or Citharne, being now cracked and crazed, or evill-stringed, as he could when it was new and sound, and well-stringed at first. So neither doth it follow that Spiritual Grace is therefore abated or decayed in the soul, because it cannot hold out now with that continuance of attention, or strength and vigour of intention in meditation, invocation, or other the like holy exercises, c Corpus enim tunc instar organi Musici, non jam contemperati, & rectè dispositi, sed quasi confracti & inutilis. August. nomine de spir. & anim. c. 14. the body being, by age, or sickness and feebleness accrueing from either, much decayed and disabled, as it could formerly, when the parts and functions of it were fresh. I say not, (for I would not herein be mistaken) if the desire of doing what it hath done, but cannot now do, what it is now restrained of, or disabled unto, be not as fervent as formerly. For the desire usually rather on such occasions increaseth. And it is a shrewd d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profectus indiciis. evil sign, as even an Heathen man also could observe, when men restrained of the means or the use of them, or disabled unto their wont performance of such duties, are not at all therewith moved, but can well enough endure such want. It was by one deemed e Ne nunc quidem vires desidero adolescentis: non plus quàm adolescens etiam vires tauri aut elephantis desiderabam. Cic. desenect. as unequal for an old man to desire the strength he had when he was young, as for a young man to desire the strength that an Ox hath, or an Elephant. But for a man here not to desire to do as he hath done, may well minister some suspicion, of an heart not very sound, which they that thus complain of, by this their complaint do evidently show themselves not to be free only, but to be fare from. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect. The very absence and restraint of things loved, longed after, and delighted in, is a great means to incense and inflame much the desire. Nor can there be a decay of grace, though the work of it may be restrained or suspended, where the desire continueth such. Spiritual grace is of the same nature, in some sort, with the Soul: As that is an immortal substance; so is this g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1.23. an incorruptible seed. Nor is it therefore any physical or natural defect, though such may either in whole or in part h Hinc illud Virg. Aen. 6.— quantum non noxia corpora tardant; Terrenique hebetant artus, moribundaque membra. restrain the operation, that can possibly either destroy, or decay either by some natural defects indeed, (such as either suspend or abandon the use of reason and understanding, and make a man by that means uncapable of instruction,) a man may be i Rom. 10.14, 17. disabled in ordinary course, (for extraordinary workings we leave unto God; who as he gave k Num 22.28. 2 Pet. 2.16. power of speech and utterance sometime to a dumb beast, and his l Luk. 1.15. In utero priusquam nasceretur renatus. Greg. mor. lib. 3. cap. 4. Quod tamen Aug. impossibile censet. Nemo, inquit, ante renatus quam natus. Et, Renasci nemo potest antequam fit natus. Aug. ep. 57 & de verb. Ap. 14. Verum regenitum si dixisset Gregorius, & id est propriè loquendo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contradictionis speciem omnem sustulisset. sanctifying Spirit to a Babe yet unborn, so m Divina potentia non est mediis alligata. August in Gen. ad lit. l. 6. c. 13. is able to work in this kind as he will:) unto the attaining of saving Grace, whereas yet it is not. But where it is already wrought, there cannot any such natural defect, either crase it, or wholly raze it out again. It were as absurd to imagine that a fit of the dead Palsy continuing with a man some good space of time, and depriving him thereby of ability unto the performance of holy duties, should of itself therefore make him n Actiones enim corporis; animi virtutes & vitia. Aug. nom. de spir. & anim. c. 14. less holy than he was when it first seized upon him; as to suppose a man well affected to be less o Etiam in maximis angustiis liberalis est animus. Sen. de benef. l. 1. c. 8. liberally minded, because being fallen into poverty, he cannot now do that, which before he was wont to do, when he had better means and a more plentiful estate. It is not therefore any disability arising from such defects and infirmities, that argueth any decay of grace. Note 9 A ninth Note of sincerity may be an endeavour to find out and discover our own corruptions; Diligence in Discovery of Corruptions. and a gladness when we have discovered them by the light of God's Word, or such other good means as God shall offer us. This business had David been busy about, what time he broke out into that exclamation; p Psal. 19.12. O, who can tell how oft he sins? or, What man is he that understandeth his own errors? q Spinaeus de justit. Christian. Postquam diligenter cubiculum everrimus, id nobis perpurgatum videtur. At sole per fenestras illucente, radios atomorum sordibus infinitis permislos videmus. It fared with David, saith Spina, as with the Housewife that having diligently swept her house and cast the dust out at doors, can see nothing amiss now, no speck of dust in it; whereas if the Sun do but a little shine in thorough some cranny in the wall, or some broken quarrel in the window, she may soon see the whole house swim and swarm with innumerable motes of dust floating to and fro in the air, which for dimness of light or sight before she was not able to discern. And so fared it with David; he was a man of no lose life, but even from his younger years careful of his courses, r 1 Sam. 13.14. Upright and after Gods own heart; so that little might seem to be amiss, or to require reformation and amendment with him: yet when he came to look more intentively into God's Law, a little beam of light reflecting upon his soul from it, discovered unto him such s Psal. 40.12. an innumerable company as well of corruptions in his heart, as of errors and oversights in his life, that it made him, as one amazed, cry out in that manner, as guessing by what he now saw, that he had not seen before, how much corruption remained yet in him unseen. In like manner had he been sifting of himself, when he said; t Psal. 119.59. Nos contra. Dissimulamus Domini quaerere voluntatem, dum & nostram facere, & aliquam de ignorantia excusationem habere volumus. Bern. de diverse. 26. I considered my ways, and turned my feet unto thy Testimonies. And of the joy that he conceived, when upon such view and search he had light upon somewhat that he was ignorant of before, and came to the notice of some duty concerning himself, that before he was not ware of: u Psal. 119.162. I rejoice, saith he, at thy Word, (to wit, when somewhat from it is discovered unto me,) as one that findeth a great spoil; that hath gotten a rich booty. An allusion to rich spoils taken from the enemy in the field, wherein the pleasure is usually as much as, or more than the profit. And he saith further therefore, That x Psal. 119.7. he will praise God with an upright heart, when he shall have learned his righteous Testimonies: He will thank him hearty, when he shall by his Law inform him of aught. Yea how glad was he when Abigail had discovered unto him his error, and by that means stayed his hand from an unwarrantable act, that in his heat of passion he had before resolved to execute? And y 1 Sam. 25.32, 33. how doth he bless her, and bless God for her, her, as a messenger of God, and God, as one that had sent her to meet him, and so to withhold him from that outrage? And z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect. indic. this is also a singular good note of a sincere heart, when a man is careful to search into his own corruptions and oversights, is willing to be informed of them, glad to see them discovered, and ready to reform them when they are evidently discovered to him, and his conscience convinced of them out of God's word. As on the contrary part when men * liberius peccent, libenter ignorant. Bern. de grad humil. c. 2. are not willing to have their corruptions discovered to them, cannot endure those that are dealing in any sort with their sins, a Psal. 32.9. Amos 5. ●0. Prov. 9.7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de profect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. fume and storm against those that even in the kindest and most Christian manner inform them of them, albeit they cannot wholly excuse them or deny them to be such: when men will of set purpose forbear, yea and forswear to, the hearing of those, whose plain dealing and powerful delivery of God's Word, hath begun to lay open to them their corruptions, and to touch them a little to the quick: Or when (as Augustine well observeth of some, speaking of those words of the Psalmist; b Psal. 36.2, 3. He flattereth himself in his own eyes, till his iniquity be found abominable; and he refuseth to understand:) c Quasi ●onantur quaerere, & timent invenire. Aug. in Psal. 35. they will seem to search, but are loath to find; and therefore, as d Matth. 19.22. the young man in the Gospel, that moved a question to our Saviour, e Multos cognovi veritate aguita tristiores discessisse, quod jam confugere ad ignorantiae excusationem non liceret. Bern. in Cant. 74. they are sorry that ever they sought, and go away with heavy hearts, when they find not as they would, when they have not an issue and an answer to their own minds: and as f jerem 42.2, 3, 5, 6. & 43.2, 3, 4. the jewish Captains that repaired for advice and direction to jeremy, refuse thereupon to follow what they are informed of, or to reform what upon such search they meet with, and find to be amiss with them in heart or life: It is a fearful sign that their heart is not upright, and g Quia dolosè agebant, ut invenirent. ubi invenerint, non oderunt. Si enim sincerè & non dolosè agerent, quod invenirent, odissent. Aug. in Psal. 35. their seeming search was never made in sincerity. Note 10 The last Note of Sincerity shall be a love of God and good things, and of the Children of God for God; together with a steadfast purpose to depend still upon God, to continue constant in the frequent and diligent use of all the holy Ordinances of God, and to persever and go on in the good ways of God, though a man cannot yet find or feel in himself any assurance of God's special favour Love of God, and Gods children; with purpose of constant adherence unto him, even in want of assurance of his special favour. towards him, or any comfort in the Ordinances of God that he useth. These I am the rather willing thus to pile up together, and to comprehend under one Head, though they might severally be insisted on, because I would hasten to an end, fearing that I have been overlong in what is passed already: The work growing greater than I made account it would have done. That our Love of God Love of God. is a sure argument of God's special Love of us it is most evident. h Prov. 8.17. I love them, saith the Wisdom of God, that love me. And, i john 14.21, 23. & 16.27. He that loveth me, saith our Saviour Christ, both the Father and I will love him. k Nemo se fallat. Non nos Deum diligeremus, nisi ipse prius nos dilexisset, & sui dilectores fecisset. Aug. de great. & lib. arb. c. 18. Nisi prius quaesita non quaereres; nisi prius dilecta non diligeres. Bern. in Cant. 69. A man could not love God, did not God first love him, and l Rom. 5.5. Charitas Dei donum Spiritus Dei. Bern. de humil. grad. 3. Non amatur Deus nisi de Deo. Aug. de diverse. 2. Non habet homo unde Deum diligat nisi ex Deo. Idem de Trinit. lib. 15. c. 17. Prorsus donum Dei est diligere Deum. Ipse ut diligeretur dedit, qui non dilectus dilexit. Idem in joan. 102. work this very love of himself in him. m Nihil dilectae, nihil diligenti timendum. Paveant, quae non amant. Quae amat, ne timeat, quia amat; quod non amata omninò non faceret: Itaque etiam amatur. Quae amat, amari se ne dubitet, non magis quàm amare. Bern. in Cant. 69. & 84. Nor need any man, that truly (though “ Nos etsi te minus diligimus, quàm debemus, diligimus tamen quantum valemus, tantum autem valemus quantum accepimus: petimusque & expetimus, ut à te amplius accipiamus, unde amplius diligamus. Bern. ep. 85. but weakly, yet so well as he is able, or rather as God hath enabled him;) loveth God, doubt but that God loveth him. For n Nemo se diffidat amari qui jam amat. Libenter Dei amor nostrum, quem praecessit, subsequitur. Quomodo enim redamare pigebit, quos amavit necdum amantes? Bern. epist. 107. Ejus amor nostrum & praeparat & remunerat. Idem de dilig. Deo cap. 3. how can he choose but love them again, when they love him, whom he loved even before they loved him? How can he but love them, when they love him, that o 1 john 4.9, 10. Potest nondum diligere etiam dilectus: sed nisi ante dilectus diligere non potest. Bern. in Cant. 71. loved them, when they loved not him; that loved them so dearly when they p Psal. 81.15. Tit. 3.3. hated him, and q Rom. 5.8, 10. & 8.7. were enemies to him, as to give his Son to die for them. If God, saith that † Bradford Sermon of Repentance. blessed Man and Martyr of God, so loved us when we hated him and fled away from him, that he sent his Son after us to seek us, and with loss of his own life to redeem and reduce us, how can we think otherwise, but that now loving him, and lamenting because we do no more love him, he will surely love us for ever? And that the Love of God's Children for God, Love of God's children for God. is a good Sign of the love of God, it is no less apparent. r 1 john 5.1. He that loveth him that begat, saith Saint john, loveth him also that is begotten. And he that loveth him that is begotten, say I, loveth him also that begat. It was s 2 Sam. 9.3, 7. for jonathans' sake principally, that David loved and favoured Mephibosheth. Nor could a man for God love the Children of God, if he did not first love God himself. In regard whereof also Saint john maketh this Love of God's Children a Sign that a man t 1 john 2.10. is in the light, to wit, of God's favour; that he u 1 john 3.14. is passed from death to Life, is in the state of salvation; that he x 1 john 4.7. is borne of God, is regenerate, is the Child of God; that y 1 john 4.12. God dwelleth in him, he abideth in his heart by his Spirit; and that he doth z Ibid. Sincerely love God, and is beloved consequently of God. And as David testifieth the sincerity of his Love unto God, by his loving, a Psal. 16.2, 3. & 119.63. liking of, and delighting in the Saints of God: so he maketh b Psal. 15.1, 4. the honouring and respecting of those that fear God, a note and mark of such as are free Denizens of the heavenly jerusalem. Purpose of Dependence. The like might be said severally of c Deut. 4.4. & 30.20. Psal. 73.27, 28. Act. 11.23. the steadfast purpose of depending upon God, and d Psal. 1.2. & 119.15, 16. Esa. 58.13. of continuing constant in the diligent use of the Ordinances of God, and e Psal 119 8, 40, 44, 48. & 128.1. walking carefully in his ways. But that which I here in this last Note principally aim at, and will therefore most insist on, Constant use of God's ordinances. is this, that then the Sincerity of a man's heart herein doth most evidently appear, when he persisteth thus constantly in loving God, and Gods Children, cleaving to God, following him, frequenting his Ordinances, and depending upon him, though God seem not to regard him, And observance of God's ways. nor do reveal himself yet unto him in that comfortable manner, f Psal. 1●9 132. as he doth frequently and usually unto those that be his. † Esa 8.17. Yet will I wait upon the Lord, saith the Prophet Esay, though he have hid his face from us. And, g job 13.15. Though he slay me, saith job, yet will I still trust in him: Notwithstanding want of assurance and comfort. Yea, h job 13.24. Nec sic probatus ab offi●io recessit. Tu, inquit, avertis faciem tuam à me, sed ego non sum aversus à te. Ruffin. in Psal. 29. though he hide his face from me, and carry himself towards me as an enemy. Hereby do the People of God in the Psalm approve their Sincerity unto God, and the uprightness of their hearts with him, in that i Psal. 44.17, 18, 19, 20, 21, 24 Nec iratum colere destiterant numen: uti Sen. ad Marc. c. 13. though God seemed to have clean forgotten them, and to have utterly cast them off, yet they had not left him, nor taken occasion thereby, either to neglect him or to stray from him, either in heart or in life, and to seek to any other helps. And it is certainly an argument of a great measure of Grace, when a Christian Soul, though finding in itself so weak encouragement, in regard of comfort or assurance, to depend upon God, yet can firmly resolve constantly k Esa. 50.10. to rely and rest wholly upon him: when though l Psal. 77.3. it feel little or no comfort at all in aught that it doth, yet m Psal. 119.81, 82, 83. it will not thereby be discouraged from persisting in the observance of holy exercises, and the performance of good duties, content with Patience, and yet not without a kind of n Psal. 6.3. & 13.1. Subtractio namque rei quam amas, augmentatio de siderii est: & quod ardentius desiderat quis, aegrius caret. Bern. Cant. 51. religious impatience too, o Psal. 62.1, 5, 6, 7. to submit itself to God's good pleasure, p Psal. 40.1. wait his holy leisure, and q Lament. 3.26, 27, 28, 29, ●0. expect when he shall see it fit and seasonable in mercy, further to reveal himself, and to minister unto it the inward comforts of his Spirit. As on the other side it is a shrewd Sign of insincerity and unsoundness, when men are ready to cast off all religious regard, if they cannot in good exercises find present comfort; or shall be ready, if God do not instantly answer them according to their desires, to say with jorams profane Pursuevant, r 2 King 6.33. What should I do waiting on God any longer? Or with Saul, s 1 Sam. 28.6, 7. to leave God, and betake them to other courses, yea those, such as he in his Word hath expressly inhibited. Neither are we to think that the Prayers and other holy exercises of such so affected, as before was said, in regard of the want of that alacrity and cheerfulness of Spirit in them, are therefore either altogether unprofitable to themselves, or unacceptable in God's sight. For to omit, that there is oft more true Spiritual vivacity in the prayers and other exercises of persons even so affected, than in the prayers and exercises of many others; t Videatur similitudo de Aqua tubis & canalibus conclusa; apud Greg. Naz. orat. 31. Chrysost, contra Anomaeos orat. 5. & Greg. Rom. in Pastore p. 3 c. 1. §. 1●. their inward sense of their wants and instant desire of having them supplied, putting a great deal of spirit and life more than ordinary into them: An hungry belly, an empty maw, will make a beggar beg more earnestly, than when he hath been feeding but a little before. Read but u Psal. 42. & 44. & 63. & 77. & 84. & 88 & 89. & 102. & 119. etc. the Psalms and Prayers that the Saints of God have made and penned in such cases, and upon such occasions, and mark what a deal of spiritual vigour and vivacity appeareth in them. Not to stand, I say, upon this; Even the weakest and the feeblest that are, must for their comfort and encouragement in this kind be informed, that x Spinaeus de justit. Christian. translated into English by Mr I. Field. A book that I wish were reprinted again. as the broths, and meats, and medicines that sick persons take, though they delight not the taste, nor do they find any good relish in them, by reason of their present infirmity and weakness, yet may do them much good, and be a means both to preserve life, to keep from fainting and further weakness, and to strengthen also in some measure: so holy actions though performed with much infirmity and weakness, yet with an holy and religious diligence, may much benefit the soul so performing the same, albeit it find little spiritual relish in them, or feel no comfort from them for the present. Yea, howsoever it be true, as I said a Motive 2. before, that the want of alacrity and cheerfulness in performance of holy Duties, especially procured by some wilful neglect, or by some peevish and wayward disposition, framing matter of grief to itself from idle toys and trifles unto the disturbance of itself in such duties, doth much diminish, and take away much the grace of them: yet it is no less true that b Quibusdam lac, quibusdam vinum apponitur. Lac suaviter bibitur, dulciter liquatur, sine laesione, sine amaritudine; vinum asperius est, & minus suave. Lac bibunt qui in sancto proposito suaviter incedunt, dulciter currunt, etc. Vinum bibunt, qui vias vitae aggressi, & ingressi, corporis animae que tribulationibus contorquentur, sed non cedunt, neque recedunt tamen. Sed quis horum tibi videtur vel ille qui in suavitate, vel ille qui in asperitate currit viam mandatorum Dei? primus foelicior, secundus fortior; uterque tamen justus, uterque pius, Bern. de conscient. c. 3. the constant and conscionable persisting in performance of such duties, notwithstanding that all good means used, the poor Christian soul cannot attain to that alacrity that fain it would, may make them no less acceptable, if not more acceptable to God, than if they were done even with the greatest delight. Suppose two persons attend the King in his hunting, or at his sports, the one that taketh much delight in the game, the other that hath little or no delight in it: or the one lusty and healthy, and that attendeth him therefore with ease; the other weak and faint, or lame, or having some hurt about him, in regard whereof he cannot follow him but with much pain and difficulty, and yet will not give over, but be hard at his heels still, as ready and forward as the former. His c Voluntas est, quae apud nos ponit officium. Senec. de benef. lib. 6. c. 12. will may be every whit as good as the other, and his Sovereign is no less, if not more, for such his service beholden to him, than to the other. Nor may the service of such a poor soul therefore be the less acceptable to God, because it cannot perform it with such alacrity and delight as d Quomodò de aegroto Aug. in Psal. 118. conc. 8. Aegrotus qui fastidio laborat, & vult evadere hoc malum, concupiscit defiderare cibum, dum concupiscit non habere fastidium. Et appetit animus, ut appetat corpus, quando appetit animus, nec appetit corpus. it desireth. And in like manner for Faith and dependence upon God. It is not an argument of no Faith, when a man cannot yet attain to a full persuasion and assurance of God's special favour towards him, and of the free remission of his sins in Christ, that many other faithful e Galat. 2.20. 1 john 3.14. & 5.19, 20. have had, and many doubtless also ordinarily have. This is a consequent rather of Faith, that as f Non praecedunt justificandum, sed sequuntur justificatum. Aug. de fid. & oper. c. 14. Augustine saith of works, rather followeth the person justified, than precedeth and goeth before justification, as Faith being g Rom. 3.28. & 3.1. an instrumental cause of producing it as an effect doth. It is a consequent, I say, of it, deduced from it, as the same Father well h Servator loquitur, Veritas pollicetur: Qui audit verba mea, & credit ei qui misit me, habet vitam aeternam, transiit de morte ad vitam, & in judicium non veniet. Ego audivi, credidi; infidelis cùm essem, factus sum fidelis: Transii ergò à morte ad vitam, & in judicium non veniam, non praesumptione mea, sed ipsius promissione. Aug. in joan. 5.24. showeth, by a Syllogism, wherein Faith is assumed, and this persuasion concluded from it: and that not simply and absolutely necessary neither, but such as is, by general consent, oft severed from it. But for a man, though he cannot yet attain to it, yea though he never should so long as he liveth, yet to resolve i Act. 11.23. Hoc suaderi, à verbo quaeri; persuaderi, inveniri est. Bern. in Cant. 84. to cleave unto God with full purpose of heart, to stick close unto him, to depend wholly upon him, and not to give over still seeking and suing to him for it, and the constant use of all good means to attain it; k Psal. 13.1, 5. & 43.2, 5. like a Courtier, who though the King show him no Countenance, but seem wholly to neglect him, and not at all to regard him, yet will still follow the Court, and tender his service, and resolve to give attendance, hoping yet to find acceptance at length, yea to do it constantly, whether he shall find acceptance or no; or like l Matth. 15. 22-28. the woman of Canaan, that would follow Christ still, and would take no nay of him, though he seemed not only not to regard her, or any other that made suit for her, but to reject and put her off with much disgrace: it is a sound argument of a true and a lively Faith, and of no small measure of the same. Question. Where if it be demanded how this trusting to, and dependence upon God, may stand with the want of such assurance; I shall not need to say much, because the Argument hath by m Mr Chibald Trial of Faith. a reverend Brother been of late handled at large. Answer. Only I make it plain by this familiar Comparison. Put case a poor man hath occasion to make use of some great Courtier for the effecting of some business of great consequence for him, even as much as his life lieth on, or all that ever he is worth, as suppose the procuring him his pardon for some capital crime from the Prince. And this great Courtier telleth him, that though he be but a stranger, one that can claim no such thing from him, yea one that hath deserved many ways evil of him, yet if he trust only to him, and rely wholly upon him, he will do that for him, which the poor wretch requireth of him. This poor man now in this case may trust only to him, and neglecting all other means that either others may advise him to, or himself sometime think on, rely wholly upon him; and yet he may not be fully persuaded that he will effect it for him neither. The consideration of his own want of worth and evil desert, n— quod nimis miseri volunt, Hoc facilè credunt. Immò quod metuunt nimis, Nunquam amoneri posse, nec tolli putant. Prona est timori semper in pejus fides. Senec. Herc. fur. 2.1. Nec tutum patitur esse securum pavor. Idem de gaudio. Luk. 24.41. his immoderate fear arising from the apprehension of the great danger that he is in, and the subtle persuasion of others that would bear him in hand that he will but delude him, and not do for him as he saith, may either severally or jointly be a means to hold his mind in suspense, and to keep him from such assurance, Yea his very mistaking and misconstruction of the great man's meaning, when he saith, If you will trust to, or rely upon me alone for it, being possessed with a conceit that his want of a full persuasion that he will do it, which he cannot yet for his heartblood bring his mind to any settled assurance of, doth evidently show that he doth not trust to him, may be a means to make him believe, that he will never do it for him, because he doth not, what he supposeth is therein absolutely required of him, which to that great man also, if he should be demanded of it, not daring to tell an untruth, would appear. And yet for all this he may resolve to stick to his mediation only, and to rely wholly upon him, and not to seek or try any other way, whatsoever any man shall persuade him to the contrary, or whatsoever the issue and event of it shall be. And even so may it well be, and is questionless with a Christian soul many times. o john 3.16, 36. & 5.24. God hath proclaimed and published a Patent of Pardon and salvation by Christ, to all that trust to him for the same. A man may so do, encouraged thereunto by this gracious offer and the condition to it annexed, yea many an one so doth, and yet partly out of the sight and consideration of his own unworthiness, partly out of a kind of timorousness and pusillanimity of Spirit, partly by reason of some strong melancholic imagination, and partly also through some powerful delusion of Satan, not be able possibly to persuade himself that Christ is yet his, or that he hath interest in him, hath his sins pardoned for him, and shall live eternally by him. Yea the very mistaking of the true Nature of saving Faith, and supposing the very essence of it to consist in this particular persuasion, (which yet is only an effect and a fruit, yea such a fruit of it, as doth not necessarily always spring from it, p Psal. 31.22. & 77.7, 8, 9 & 88.14. & 116.11. nor is at all times of the year ever constantly found on it,) and that therefore he doth not trust in Christ so long as he wanteth it, is a main means to keep many from it, and from the comfort of it, which yet have true Faith, and do unfeignedly trust in Christ for all that: As by many other sound and undoubted Arguments, which if they be questioned with and urged to it, not daring to deny them, lest they should lie against their own Conscience, may be drawn from their own confessions and answers concerning themselves, (when there is no fear of Hypocrisy, lest they should therein dissemble, being more prone to charge than to clear, and to allege matter against themselves, than to produce any thing for themselves;) will evidently appear. Among which Arguments also even this, though it come last, yet is none of the least, if their Conscience unfeignedly can testify for them, that though they have not yet such a persuasion and assurance of God's mercy toward them in Christ for the remission of their sins and the salvation of their souls, yet they q Psal. 51.11, 12. unfeignedly desire, and r 2 Pet. 1.10. labour instantly for it, and though they cannot yet attain to it, yet they s Ephes. 6.24. love the Lord jesus hearty, and t Coloss. 1.4. his members for his sake, and u 2 Chron. 14.11. rest and repose themselves wholly upon him, and God's mercy in him, x Act. 4.12. john 6.68. renouncing all other means of remission of sin and salvation without him, with y job 13.15. a full purpose of heart and resolution still so to do, z Psal. 40.1. expecting when God shall in mercy be pleased to look graciously upon them, and to vouchsafe them that assurance that as yet they have not. * Prov. 16.10. Who so trusteth in the Lord, saith Solomon, O blessed is he. And what a great measure of grace is it for a man to trust thus in God, * This is that certainty of adherence, distinct from the certainty of evidence, of which Mr Hooker on Abakk. 1.4. and cleave fast unto him, while he lieth yet under the sense and apprehension of his wrath? Conclusion. Those therefore, whatsoever they are, that having by these or the like Notes and Signs examined themselves, have found their hearts to be sincere and upright with God, albeit this their beginning of Grace be mixed with much weakness, they may know thereby and assure themselves that they have right to, and interest in the Light and joy of the Just here spoken of: and they may therefore safely lay hold on it, admit it, give way to it, receive it and harbour it in their hearts; yea that they wrong themselves, God's grace in them, and his goodness towards them, when a Psal. 77.2. they refuse and repel it, having so good and sure ground for it, having so great cause, as we have here showed, to rejoice. Light and joy being sown here, not for the righteous alone, but for all that are upright in heart. Which joy the Lord in mercy vouchsafe b Esa. 61.3. to all in Zion that yet want it, and increase it daily in the hearts of all those that already have it, until we come all to meet and partake together in that c Psal. 16.11. fullness of joy, which shall never again be interrupted or eclipsed in us, d john 16.22. shall never in whole or in part be taken again away from us, Amen. FINIS. jacobs' THANKFULNESS TO GOD, FOR GOD'S GOODNESS TO JACOB. A MEDITATION ON GENESIS 32.10. Wherein by the way also the Popish Doctrine of Man's Merit is discussed. By THOMAS GATAKER, B. of D. and Pastor of Rotherhith. LONDON, Printed by JOHN HAVILAND for FULKE CLIFTON, 1637. TO THE RIGHT WORSHIPFUL Sir WILLIAM WHITMORE, of Appley in Salope, Knight; And Mr. GEORGE WHITMORE of London, Alderman; Saving Health, true Honour, and eternal Happiness. RIGHT WORSHIPFUL, I stood obliged to the Stock you both sprang from, before I was able to apprehend what such obligation meant. Your worthy Mother was one of those that presented me to the sacred Laver, and that undertook there in my behalf. She answered there for me, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priusquam respondere possem: uti Iunius vertit. Psalm. 119.67. when I could not answer for myself; and did further also then seal up her free affection to me with a real testimony of her Love. Neither did her kindness towards me then and there expire; but as it was oft renewed in her life time, when occasion thereof was offered, so it ceased not until herself deceased. She performed one of the first religious Offices for me soon after my birth: and it was one of her last Pious works to remember me, among others whom she had performed the like Office for, at the time of her decease. Some monument of my thankful acknowledgement hereof being desirous to have extant, whom should I address it unto rather than yourselves; the only two Principals now left of that Family? Being therefore moved to make public two of my weak Discourses, containing the explication of two portions of Scripture, of some near relation the one to the other; the one of them relating a memorable example of the performance of that that is promised in the other, to wit, of God's blessing of those with temporal things, that are careful to look after the spiritual: This of the twain I chose the rather to present your Worships The Worshipful Company of Haberdashers. withal; partly, because at the motion of the one of you, being then Head of that worthy Society, which I acknowledge myself also a debtor unto, it was by word of mouth at first delivered; and partly also, that it may help (for the best also, even * Genes. 35.1. Jacob himself, in this kind need helps) to egg you on, whom God hath blessed with so large a portion of his bounty, unto those religious offices, that by occasion of jacob's example, men of your rank are therein encited unto, whether risen from mean estate, as with him here it had been, or from the first largely and liberally endowed, as yourselves. The Work indeed is grown much larger, than at first was delivered, by reason that a Question between us and the Romanists, concerning Man's merit, is therein now discussed, which was then but touched upon and pointed at only; neither the straits of time admitting overlong discourse then, nor such matter of controversy so well befitting the occasion that then was. The rest, without any material alteration or addition, is the same for substance that then it was. Which recommending entirely, as now it is, to your Worships, together with my Love and Christian service to you both, and mine hearty Prayers to God for the welfare, spiritual especially, of you and yours, with the rest of the Branches of that Family, wheresoever now transplanted, I take leave of you for the present, and rest Your Worships ever in the Lord, THOMAS GATAKER. JACOBS' THANKFULNESS TO GOD, FOR GOD'S GOODNESS to JACOB. GENESIS 32.10. I am not worthy of all thy Mercies, and all thy Truth, which thou hast showed unto thy Servant: For with my staff came I over this Jordan; and now am I become two troops. THese Words are parcel of a Prayer conceived by the Patriarch jacob, in a time of distress, Coherence. after his departure from Laban, when a Verse 6. tidings were brought him that his brother Esau was coming in arms against him with four hundred men at his heels. His Prayer consisteth of four parts. jacobs' prayer. Parts 4. There is in it; Part 1 1. A serious Protestation concerning the ground of his journey, and his leaving of Laban, to wit, b Tu ●h●isti. Vers. 9 Gods own Word: he had not done what he did of his own head, but by c Chap. 31.3, 13. God's special direction: a good argument to assure him that God would therein secure him, having his Word and Warrant for the ground of his Action. d Summa est Deum sequi ducem secaritas. Incedit tut●s qui ducem sequitur Deum. Ambr. de Abraam, s. 1. c. 2. He walketh surely, that walketh warily: He walketh warily, that walketh with warrant. Part 2 2. An humble Confession and e Vers. 10. acknowledgement of God's goodness towards him; illustrate and amplified by his own unworthiness of it; and so f Indignitatis agnitio, ingratitudinis amolitio. a secret insinuation of his thankfulness for it. Part 3 3. An instant suit and Supplication to God, that he would vouchsafe to stand by him in his present distress, and g Vers. 11. deliver him out of the great danger that he was in at that instant, walking in no other way, than that God himself had set him in. Part 4 4. An Allegation of h Vers. 12. God's gracious promises i Chap. 28.14, 15. formerly made him; which might seem likely to fail, and to be utterly frustrate, if he were now left to the mercy of his merciless Brother, who minded nothing, but the destruction of him and all his. The words of my Text Text. are the second Part: Part 2 And therein are these Particulars; Particulars. 1. His own Unworthiness; I am not worthy: 1. jacobs' unworthiness. 2. God's Goodness; 2. God's goodness. laid down, 1. In the Grounds Grounds 2. of it, Mercy, 1. Mercy. and Truth; 2. Truth. Mercy in promising, Truth in performing: 2. In a Fruit Fruit. and Effect of it; jacobs' jacobs' Penury. present estate, now at his return from Laban, compared with what it was, when he went thither: He went over jordan with his staff alone, And he was now become two bands, or two troops. God's bounty. Where first in General General. observe we, ere we come to the Particulars, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 8. serm. 14. jacobs' jacobs' thankfulness. Thanksgiving promised before his Petition; How before he come to crave what he would have of God, he doth in thankful manner mention what already he had received. And withal note we, k Arrogans oratio, si ab homine quid petiturus, dicas statim, Da mihi, Hoc peto, Debet inchoari Oratio à laude Dei, ut sequatur supplicatio. Ambr. nomine de Sacram. l. 6. c. 5. Observat. 1 The usual practice of God's people to begin their prayers and petitions to God with a thankful commemoration of mercies formerly received. So Moses; l Psal. 90.1. Lord thou hast been our refuge from one generation to another. And the Saints elsewhere; m Psal. 85.1. Lord thou wast sometime favourable to thy Land, in bringing again the Captivity of jacob, etc. And n Psal. 44.1. We have heard, O God, from our Father's reports, what wonderful works in times past thou wroughtest for them. And David; o Psal. 71.18, 19 Lord, thou hast kept me from my childhood up till now: Therefore will I talk of thy wondrous works. Forsake me not now until mine old age, nor when I am grey headed, etc. Reasons 2 Now this they do, Partly, in regard of God; And partly, in regard of themselves. Reason 1 First, in regard of God, to testify their Thankfulness to him, and p Deum siquidem ad ampliora dandum provocamus, quando sibi de praeteritis gratias referamus. Sicut agricola terram illam diligentius colit, quae uberius fructum reddit. Alex. Carpent. destruct. Vit. Par. 6. cap. 4. to incite him thereby the rather to vouchsafe them further favour, being so thankful for the former. For q Optima petitio ipsa gratiarum est actio. Thanksgiving is the best, and r Efficacissimum genus est rogandi gratias agere. Plin. Paneg. the most effectual form of Prayer. And s Ascensus gratiarum descensus gratiae. Invitat ad magna, qui gratanter suscipit modica: & spem de futuris recipit, qui transacta beneficia recognoscit: nec desperatione frangitur, qui magnorum munerum consolatione roboratur. Cassiod. Variar. the ascent of our thanksgivings to God, is a means to procure a more plentiful descent of his mercies upon us. It is as a little water poured into the Pump, when the Springs lie low, that bringeth up a great deal more together with it: Or as t Mirabili natura, si quis velit reputare, ut fruges gignantur, arbores fruticesque vivant, in coelum migrare aquas, animamque etiam herbis vitalem inde defer. Plin. hist. nat. lib. 31. cap. 1. the Vapours, that ascending up from the earth, are a means to bring down rain for the watering of it, where it was parched and dried up; and so making it fertile, where it was barren before. Secondly, in regard of themselves, to strengthen their Faith, in assurance of future favour and safeguard from God, upon ground and experience of his former goodness. For u Sequentium rerum certitudo est praeteritarum exhibitio. Greg. in Evang. hom. 1. Ex perceptione praeteritorum munerum firma fit expectatio futurorum. Bern. de Temp. 18. & in Psal. 90. Serm. 7. the receipt of former mercy's Reason 2 giveth good hope and assurance of future favours. x Psal. 4.1. Hear me, saith David, when I call, y Deus justitiae mi, i Deus mi justissime. Sicut Coloss. 1.13. Heb. 1.3. Esa. 2.20. & 31.7. Quanquam potest exponi etiam, Deus vindex & assertor justitiae meae: uti jun. & alii. O my righteous God, or God of my righteous cause. Thou hast formerly delivered me when I was in distress: Have mercy therefore now again on me, and give ear to my Prayer. And, z Psal. 27.9. Thou hast been my succour; leave me not now, nor forsake me, a Deus salutis, pro salutifero: ut turris salutum, pro omni modo salutifera. 2 Sam. 22. ult. O God my Saviour. And, b 1 Sam. 17.37. The Lord that delivered me from the claws of the Lion, and the paw of the Bear, will deliver me also out of the hand of this uncircumcised Philistine. So the Apostle Paul likewise; c 2 Cor. 1.10. Who delivered me then, and doth yet deliver me, and I trust that he will further deliver me again. And again; d 2 Tim. 4.16, 17, 18. The Lord stood by me, when all forsook me: and I was delivered out of the mouth of that Lion: Yea the Lord will deliver me from every evil work, and preserve me to his everlasting Kingdom. That which may serve to teach us; Uses 2 Use 1 First, to keep in mind carefully Gods former mercies, and not suffer them by forgetfulness to slip away from us. We should be in this regard (to use the Heathen man's comparison) like e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Carneades apud Plut. de tranquil. Quod Budaeus perperam est interpretatus, dum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, esse existimavit. Sic qui pomum in manu suae die dimidia tenuerit, reliqua dici parte pomi servabit odorem. Bernard. de Temp. 31. Civet boxes, which though the Civet be taken out of them, yet retain still the sent of it: The sweet sent of God's mercies and gracious deliverances should remain still in our minds by a faithful and careful remembrance of them, even when the act itself is over. And this should we the rather do, Inducement. that we may thereby be encouraged the more constantly and confidently to depend upon God and his goodness for the time to come. For this is one main cause of our usual distrust of God's Providence in times of trouble, or in danger and distress, that f Psal. 78.7, 8, 10, 11, 12. Quod scimus cum necesse non est, in necessitate nescimus. Bernard. de Consider. l. 2. we remember not what God hath in former times done either for others, or for ourselves. This it is that maketh men ready, when charge beginneth to come on them, and things go backward with them, g Psal. 125.3. to put their hands to iniquity, and by fraud and deceit, or by exaction and oppression, or by becoming instruments of evil offices to great ones, to seek to repair their losses, or to enlarge their estates: And men are wont to pretend a kind of necessity of so doing; they should h Largitio fontem ipsum benignitatis exhaurit. Ita benignitate tollitur benignitas; quâ quo in plures usus sis, eo minus in multos uti possis. Cic. Offic. l. 2. & apud Lactant. Instit. l. 6. c. 11. Hinc Hieron. ad Paulin. Etiam liberalitate perit liberalitas. not be able to defend the world (as they speak) unless they so did; there would be no living for them in the world, if they did otherwise. As if God were not as well able to provide for them then, as beforetime he had been: as if either continuance of time had weakened his hand, or by his former bounty his wealth and treasury were exhausted or wasted: As with man it oft falleth out. No: i Esa. 59.1. God's hand is not shortened; his Power is not impaired: k Mat. 6.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but thy trust in him is straitened; thy faith is not strengthened. It is not his might, but thy faith, that faileth. And one reason thereof is, because thou callest not to mind, what God hath formerly done for thee, which he is able also to do for thee still. And surely if we did but consider seriously, who it was that l Psal. 22.9, 10. kept us and fed us in our Mother's womb before we were borne, when neither we could shift for ourselves, nor our Parents do aught for us, we might well reason thus with ourselves; He that preserved and maintained me without any care or travel either of mine own or others for me then, while I was yet in my Mother's womb, is much more able by mine honest labours and endeavours to do the same now for me and mine: he is able now to give me m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 9.8. sufficiency by them, that then provided sufficiently for me without them. Use 2 Again, do we desire to have God's goodness continued unto us, or enlarged towards us? Let us be careful then to show ourselves thankful unto him for mercies formerly received. For n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grata ment nihil est Deo gratius: Et gratiarum actio est ad plus dandum invitatio. Chrysost. in Genes. hom. 52. thankfulness for former mercies, is a strong inducement to move God to confer further favours. * Psal. 67.5, 6. Let the people (saith the Psalmist) praise thee, O God; yea let all the people join together in the praising of thee: And then shall the Earth bring forth her increase; and God will show himself to be our God, by multiplying his mercies and blessings upon us. As on the other side, the want of it lieth as a block in the way between God and us to debar us of further blessings. For o Indignus est dandis, qui ingratus est pro datis. Aug. de Temp. citante 10. Herolt. de Temp. 112. Non est dignus dandis, qui non agit grates pro datis. Greg. laudante Gul. Perald. Sum. tom. 2. tr. 6. p. 3. c. 1. & in epist. Dom. 18. Pent. ser. 1. & in Evang. dom. 14. Trinit. Ser. 1. Accipiendis indignus est, qui fuerit de acceptis ingratus. Bern. de Divers. 27. & jac. Genuens. de Temp. 150. he is unworthy of future favours, that is not thankful for former mercies. And * Gratiarum enim cessat decursus, ubi recursus non fuerit. Bern. de Temp 40. the course of God's gracious goodness stoppeth, where no recourse of thanksgiving is. It is our unthankfulness p Ingratitudo ventus exurens est, exiccant sibi rorem misericordiae, fluenta gratiae. Bernard. in Cant. 51. that stayeth and stauncheth the streams of God's bounty, that they flow not so freely as otherwise they would; q In Halesina regione fons est quietus & tranquillus cum siletur; si insonent tibiae exultabundus ad cantus elevatur, & ultra marginem extumescit. Solin. Polyhist. cap. 11. being like r Ita fons divinae bonitatis ad laetam gratiarum actionem exuberat, & beneficiorum suorum aquas inundat; subsidit, ubi ea deficit. Alex. Carp. destruct. vit. par. 6. cap. 4. the Spring Solinus speaketh of, that riseth and runneth over while men sing and play to it, but falleth and sinketh again as fast, so soon as they cease. s Petitionibus effectum negat, quod ingrati invenimur. Bernard. de Divers. 27. That is it that causeth our prayers, though we pray long, and sue hard, and cry loud, oft to fail; and causeth God t Quid sibi vult quod minus erga suos liberalis nunc divina clementia vidcatur, ut quibus tanta contulit nec vocantibus, nunc orantibus, obsecrantibus, postulantibus saepissimè, imò continuè, minora multo denegare videatur? Bern. ibid. not to answer them according either to our desires, or to his own wont dealings with others of his in times past; not that u Non quod aut manus abbreviata, aut mutata voluntas, aut imminuta facultas. Sed quia non est inventus, qui gratias agate. Idem ibid. he is become either more x Num. 11.23. Esa. 50.2. & 59.1. short-handed, or close-fisted, or hardhearted, now than heretofore he hath been; (for he is y Semper idem. Psal. 22.2, 3. & 102.27. Mal. 3 6. Heb. 13.8. jam. 1.17. ever the same;) but because, with those z Luk. 17.17. nine Lepers, we are more frequent and fervent in Prayer than in Praise, more forward and earnest to sue for what we desire, than to return thankes for it again when we are heard: a accipiant, importuni; donec acceperint, inquieti; ubi acceperint, ingrati. Bern. de Consider. l. 4. Importunate to have; unquiet, till we have; and unthankful, when we have once gotten what we could have. Yea b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo de vita Mosis. this it is that causeth God, c Quae contulit gratis, tollit ingratis. Quod illo dante sit nostrum, nobis superbientibus sit alienum. Aug. Homil. 14. Nec tantum nihil augetur ingrato; sed & quod datum est, tollitur. Bern. de Temp. 40. to bereave us oft of those benefits and blessings that he hath formerly bestowed on us; as being but d Quia dedisse poenitet, quod perisse videtur. Nunquid enim non perit, quod ingrato donatur? Idem ibid. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. anthol. lib. 1. cap. 30. cast away with us, as those things are, that on unthankful persons are conferred. e Hosea 2.8, 9 Because (saith God of the unthankful Israelites) they say, I will go after * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amasios meos. my Sweethearts, that give me my meat and my drink, my wool and my flax, my wine and mine oil; and consider not, that it is I that gave them these things: Therefore f Revertar & tollam, id est, tollam denuo, recipiam. Sicut Dan. 9.25. revertetur & aedificabitur, id est, reaedificabitur: uti Livel. in Chronol. Pers. I will come and take these things again away from them. And g Ezech. 29.3, 9 because Pharaoh saith, The River is mine own; h Esa. 19.5, 6. Therefore, saith God, will I dry up the River. For the better understanding whereof, and of some other the like passages in the Prophet, I shall tell you that, that (it may be) will seem very strange to many of you, and yet to some here present peradventure as well known as to myself. There is some Country in the World where it never raineth all the year long. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ctesias in Indie. apud Phot. Biblioth. Cod. 72. Of some it is by some reported without certainty or truth. But it is certainly so in Egypt: and even Moses himself intimateth as much, where k Deut. 11.9, 10. he saith that the Land of Canaan was therein unlike it. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodot. Thal. Vndè & Nilus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus, quia creditus est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Euterp. It never raineth there ordinarily from one end of the year to the other; And m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitum est, quod Psammenito regnante, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thebae Aegyptiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Thal. it is recorded therefore as a strange miracle, a thing never the like heard of, that some once in such a Kings reign it so did. But to make amends for that defect, and supply the want of it, once a year at a certain time the River n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 13.5. & jer. 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionies. Perieget. Siris Nilus Aethiopibus, & Homero Aegyptus. Plin. hist. Nat. l. 5. c. 9 Id nominis habet ab aquarum nigredine; prout & Graecis à colore vulturino, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus est. Vide Scalig. ad Fest. Nam frustra sunt. qui apud Eustath. Graecam voci exoticae tribuunt originem. Shichor or Nilus o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Egypt. adven. Aegypti siccitatem Nilus temperate, Minut. Octau. Nili fluvii opibus & foecunditate pascitur, Ruffin. hist. l. 2. c. 23. Nilus' coloni vicefungens (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Herodot.) in Solstitio evagari incipit, primum lentè, deinde vehementius quamdiu Sol in Leone est, mox pigrescit in Virginem transgresso, atq. in Libra residet. Plin. hist. Nat. l. 18. c. 18. Hinc Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dictus Aegyptiis. Gregor. Naz. in Athanas. Imbriser, quod imbrium vices suppleret; & Spiciser, quod fruges produceret, Martial. l. 1. ep. 62. & l. 10 ep. 74. overfloweth all the low land, and so both filleth their Ponds and Cisterns, and watreth their grounds for them; and p Proinde aut sterilis annus, aut fertilis est, prout ille magnus influxerit, aut parcior. Sen. quaest. Nat. l. 4. c. 2. Si 12. cubita non excessit, fames certa est, nec minus, si 16. exuperavit. Tanto enim tardius decedit, quanto abundantius crevit, & sementem arcet. Plin. hist. Nat. l. 18. c. 18. & Solin. Polyhist. c. 34. Hinc Greg. Naz. in Epiphan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (malè vulgo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if it fall short, it produceth a dearth; if it stay overlong it delayeth seedtime, and so causeth a late Harvest. Now in regard hereof, because in Greece they had no such River that overflowed their land, but their grounds were watered with Rain from Heaven, q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodot. Euterp. the Egyptians used in mockery to tell the Greeks', that if God should forget to rain, they might chance to starve for it. They thought the rain was of God, but r Quanquam Hom. Odyss. N. Nilum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat. quod & Strabonotat geogr. l. 17. not the River the rain that came down from Heaven, that came indeed, they thought, from him; but the Water of the River, they thought came not from him, they had that of their own, and b Aegyptus alendis augendisque seminibus ita gloriata est, ut nihil imbribus coeloque deberet. Siquidem proprio semper amne perfusa, nec alio genere aquarum solita pinguescere, quam quas ipse devexerat, tantis segetibus induebatur, ut cum feracissimis terris, quasi nunquam ceffura censeretur. Plin. Paneg. Hinc Tibull. l. 1. cl. 7. sic Nilum alloquitur, Te propter nullos tellus tua postulat imbres: Arida nec pluvio supplicat herba lov●. Quia scil. Non nubium illa imbribus, sed terrae ipsius sudore & Nili fluminis incrementis foveretur. August. nomine de mira●. S. Scr. l. 1. c. 6. Itaque Aegyptus in hoc spem suam habet. Nemo (ibi) aratorum caelum suspicit. Senec. quaest. not lib. 4. cap. 2. Quo loco memoria lapsus Ovidio tribuit, quod est Tibulli. were not beholden to him for it. For this cause therefore doth God threaten to dry up, (that is, restrain) their River (as c Biennio continuo non ascendisse regnante Cleopatra, constat. Per novem annos superioribus seculis non ascendisse, Callimachus est author. Sen. quaest. Nat. lib. 4. c. 2. Hinc Ovid. Art. l. 1. Creditur Aegyptus caruissè juvantibus arva Imbribus, atque annis sicca fuisse novem. at some times also it appeareth by stories he did) whereon d Quantum crevit Nilus, tantum spei in annum est. Nec computatio fallit agricolam: adeo ad mensuram fluminis respondet, quam fertilem facit Nilus. Is arenoso & sitienti solo & aquam inducit & terram. Nam turbulentus cum fluat, faecem relinquit, & quicquid pingue fecum tulit, allinit: juvatque agros duabus ex causis, & quod inundat, & quod oblimat. Ita debet illi Aegyptus fertilitatem suam: & quicquid non adiit, sterile ac squalidum jacet. Sen. ibid. Mira natura fluminis, quod cum caeteriamnes abluant terras & eviscerent, (Limum non invehunt Euphrates Tigrisque sicut in Aegypto Nilus; sed praepinguem densamque ubertatem diluunt. Plin hist. Nat. l. 18. c. 17.) Nilus' contra vires adjicit. Ibid. the fruitfulness and fertilty of their Land did depend. And if we would not have God to deal in the like manner with us, let us take heed how we be found faulty in this kind, as they were. Let us call ourselves rather to a due and a strict account, how thankful we have been for God's mercies towards us forepassed, how thankful we are for his favours which we enjoy at the present; and how we come short and fail (as upon due search we shall find that we do much the very best of us all) in either; that we may both repent us of our unthankfulness towards him, and grow up daily more and more in thankfulness for them. That will be e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Matth. hom. 25. the best means to continue them unto us; that will be f Beneficia plura recipit, qui scit reddere. P. Syr. Meliora siquidem & majora meretur accipere, qui collata bona de corde probatur non emittere. Cassiodor. in Psal. Et fidelis in modico, munere dignus ampliore censetur. Bernard de Temp. 40. Sicut contra, Infidelis in modico, quod maximum est accipere non meretur. Ibid. 91. the best means to increase them upon us: For * Ant. Rous. Oil of Scorp. Consid. 2. sect. 4. thankfulness, as good seed, being bred of God's blessings, doth not preserve only, but increase also, that that bred it. And thus much for the General. Particular 1 Proceed we now to the Particulars. Particulars. Where first we find, jacob confessing his own unworthiness: jacobs' unworthiness. g Minor sum cunctis miserationibus tuis. Vulg. Less than all those favours, (for so are h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words in the Original) that God had vouchsafed him, and heaped up so plentifully upon him. Sense. Less than them, or any of them: Because i Minor sum, i. indignus sum miserationibus tuis mihi impensis. Hug. Car. Excedunt miserationes tuae merita mea. Propter substantiam hoc dicit, quam sine meritis dedit. Hier. Oleast. Indignus in quem tot tantaque conferret. Calvin. Piscat. altogether unworthy Reason 1 of them; as not deserving, nor having right to require aught, (and much less so much as he had received,) by way of due debt and desert at God's hands. Reason 2 And again, Less than them, because k Inferior, i. Imparsum omnibus beneficiis his. jun. unable to requite them: For l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God and our Parents (saith the Heathen man) cannot be requited. m Psal. 116.12, 13. Quaerebat quid retribueret, & non inveniebat. Imò quasi aliquid invenit, remansit in actione gratiarum: nam in relatione defecit. Gratias agere licet, refer non licet: non enim potes. August. in Psal. 44. David sought sometime how he might; but he could not devise how. n Quid dicam aliud quam gratias gratiae ejus? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gratiam. Idem in Psal. 88 Thanks alone he could return (a poor requital) and no more. Observe. 2 Where again observe we a second practice of God's People; When the godly repair to God for aught by Prayer, they are ever confessing and acknowledging their own vileness and baseness, their inability and weakness, their indignity and unworthiness. So jacob here: and so his Grandfather Abraham before him; o Genes. 18.27. How should I that am but p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & cinis. dust and ashes, presume to speak to my Lord? And, q 2 Sam. 7.18. What am I? saith David; or what is my Parentage, that thou shouldest afford me such favours? And r Psal. 8.4. & 144.3. job. 7.17, 18. Misericordiae tuae est, non meritorum ipsius. Aug. de diverse. 20. What is man that thou shouldst regard him? or the son of man that thou shouldst once think on him? s Matth. 3.11. I am not worthy, saith john the Baptist of our Lord jesus, to carry his shoes after him; or t Mark. 1.7. Luk. 3.16. to untie but his shoestrings. u Matth. 8.8. Unworthy, saith the Centurion, that thou shouldst come under my roof; or, x Luk. 7 7. that I should come once in thy presence. y Luk. 5.19, 21. Unworthy, saith the Prodigal Child, to be called thy son. z 1 Cor. 15.9. Sic de se Ambr. de Poenit. l. 2. c. 8. Indignus vocari Episcopus. Unworthy, saith the Apostle Paul, to bear the name of an Apostle. And what is the Ground of all this? Doubtless it ariseth, Grounds 2 Partly from the Consideration of their own unprofitableness and Considerate. 4 abominableness; And partly from the Consideration of God's Majesty and Greatness. First from the Consideration of themselves. Ground 1 (1) Their vileness and abominableness in evil. (2) Their poorness and unprofitableness in good. 1. Their vileness and abominableness by reason of Sinne. In regard Consid. 1 whereof, they are not unworthy only of aught that is good, but worthy of all evil, if God in the rigour of his justice should regard them as in themselves they are. a job 39.37. Behold, I am vile; saith job. what should I say? b Psal. 51.5. Bred in sin, saith David, and borne in iniquity: And c job 15.14, 15. If the very Heavens themselves, and d job 25.5, 6. the Stars (the brightest and clearest part of them) be not clean in God's sight: How much more is Man e Lumbricus. jun. a miry worm, unclean? Yea, f job 15.16. how much more (I say) is man abominable, that drinketh in iniquity like water? g Cui peccatum aequè familiare ac cibus & potus est. jun. With whom sin is as familiar as his ordinary diet, his daily meat and drink is? Whereupon well saith Augustine, entreating of those words of the Psalmist, h Psal. 138.8. Reject not, O Lord, the work of thy hands: i Opus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Name & quaecunque sunt bona opera mea, abs te mihi sunt: & ideò tua magis quam mea sunt. Aug. in Psal. 137. Add quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quam Deus hominì. Quod idem & Durand. habet in Sent. lib. 2. d. 28. q. 1. Regard, O Lord, in me not my work, but thine own: for if thou regardest my work, thou damnest me; if thine own work, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. For k Rom. 7.18. I know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good. Consider. 2 2. Their poorness and unprofitableness even in the good that they do or have. 1. The poorness and imperfection of that grace and goodness that is yet in them, and of all that they do consequently, while they live here. For our Sanctification is here but in part. As l 1 Cor. 13.9. we know but in part: so we are purged but in part. m Philip. 3.12. I am not yet perfect, saith the Apostle. And, n Prov. 21.9. who can say, I have so cleansed mine heart, saith Solomon, that I am wholly free from sin? Yea as o Maxima pars eorum quaescimus, est minima corum quae ignoramus. Aug. the most that any know is the least of that they know not: so the most of the sanctifying Grace that we have, is the least (for the most part) of that that we want and should have. There are relics and remainders of the old man still even in the best. They are not so p Ephes. 4.22.— ut lubricus serpens Exuit in spinis vestem. Lucret. de rer. Nat. lib. 4. stripped of their old garment, of their * Genes. 41.14. Prison apparel, but that many a rag of it hangeth still upon them, and q Heb. 12.1. sticketh so close to them, that they will not off all, till they go altogether for good & all, till r Rom. 6.7. death do that all at once, that s 2 Cor. 3.18. & 4.16. grace doth now by degrees. Though t Psal. 19 13. & 119.133. Rom. 6.12, 14. Tit. 3.3. sin reign not in them, as u Rom. 6.17. formerly it hath done: yet it remaineth with them, and x Rom. 7.17, 20. dwelleth still, like a bad Inmate, within them. y Habitat; sed non regnat: manet; sed non dominatur aut praevalet: Euulsum quodammodo, necdum tamen expulsum; dejectum, sed non prorsus ejectum tamen. Bern. in Psal. 90. serm. 10. Eradicari siquidem aut extirpari penitus è cordibus nostris malitia non potest. Idem de Temp. 45. It remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and thrown down in regard of its regency, yet not ejected or cast out in regard of inherency. It is z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Method. apud Epiphan. haeres. 64. like a wild figtree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a fair Temple, that though it be cut away, the boughs, body of it, and the main stump of it pulled out, yet some of the strings of the root, a Rom. 7.19, 20, 21, 23. ready ever anon to sprout out again, will abide there, do what can be done, till the wall itself be digged down. It is as b Levit. 14.36.— 45. the fretting Leprosy in an house, that though the walls be scraped over and over, again and again, yet will not away, until the building be itself wholly demolished. And c Hagg. 2.15. as we are ourselves; so is all that cometh from us. There is a tang and taint of this rotten root in all that we do: as there is d Tinguntur solis radii, corumque trahunt similitudinem, in quorum oram subcundo venere. Plin. hist. Nat. lib. 2. cap. 18. a tincture of the stained glass in the light that it giveth, and in the rays of the Sun, though pure otherwise themselves, that pass through it. e Si de his divinitus districtè discutimur, quis inter haec remanet salutis locus? quando & mala nostra pura mala sunt, & bona quae nos habere credimus, pura bona esse nequaquam possunt. Greg. Moral. lib. 35. cap. 26. Quousque enim poena corruptionis astringimur, quamlibet rectis operibus insudemus, veram munditiam nequaquam apprehendimus, sed imitamur. Ibid lib. 9 cap. 28. Our evil actions are merely evil, saith Gregory, but our good actions (are not, nay) cannot be purely good. They are but f Ipsa & virtutum gandia vulnus habent. Prosper. in sentent. maimed; saith Prosper. They are g Terret me vita mea. Namque diligenter discussa apparet mihi aut peccatum, aut sterilitas ferè tota. Quod si quid fructus in advidetur, sic est aut simulatum, aut imperfectum, aut aliquo modo corruptum, ut possit aut non placere, aut dispticere Deo. Anselm. de miser. homin. so imperfect, and some way or other corrupt, saith Anselme, that God might well be displeased with them. h Sed quid potest esse omnis justitia nostra coram Deo? Nun juxta Prophetam, velut pannus menstruatae reputabitur? Et si districtè judicetur, injusta invenietur omnis justitiae nostra, & minus habens. Bernard. de Temp. 94. Our righteousness is all (even the very best of it) in God's sight, saith Bernard (alluding to the words of the Prophet i Esa. 64.6. Esay) but as a menstruous clout (that is, as a filthy, beastly, abominable rag) if it should strictly be examined: k Nostra justitia, siqua est, humilis justitia, recta forsitan, sed non pura. Nisi fortè meliores nos esse credimus patribus nostris qui non minus veraciter quam humiliter aiebant, omnes justitiae nostrae, etc. Bernard. de Verb. Esa. 5. Sic etiam explicant, huc applicant saltem verba illa Prophetae Orig. in Rom. cap. 3. Hieron. in Esai. cap. 64. August. nom. soliloque cap. 28. Bernard. in dedic. Eccles. 5. Ex Pontificiis Hugo Cardinal. in job 9 Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controu. de Fid. & justis. Ferus in joan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp. Unless we esteem ourselves better than our forefathers, who have no less truly than humbly confessed so by themselves. And, if our best righteousness be such; (no better than l Sciunt Sancti, quia omnis justitia humanae injustitia esse deprehenditur, si divinitus districte judicetur. Gregor. Mor. lib. 21. cap. 15. unrighteousness; saith Gregory; a kind of m Injusta justitia. Bernard supra. unrighteous righteousness, saith Bernard:) n Quid ergò de peccatis erit, quan done ipsa pro se poterit respondere justitia? Bernard ibid. what is our unrighteousness then? If o Matth. 6.23. the light that is in us burn so dim, how is it with our darkness, which for the most part is more than the light, even in those that have most? Again, they consider as their poorness and imperfection in Grace; Consider. 3 so their unprofitableness, even in the good that they do out of Grace. For, p Luk. 17.10. When you have done all that ever you can, saith our Saviour, say that you are (for q Sed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatem. Sed nunquid contra veritatem? Bernard. de Divers. 17. Nam quod Chrysost. in Ozian. hom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nihil huic repugnat sententiae; cum & ipse alibi fateatur; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Mat. hom. 3. i. non tam humilitas id erat quam sanum judicium: uti vertit Bern. Brix. ad pop. Ant. hom. 38. so indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in job, r job 22.2, 3. Whether a man can be profitable to God, as he may be profitable to man, either himself, or any other. And it is well resolved and answered by Elihu in the Negative: s job 35.7. justitia nostra Deus non indigeti. Totumque quod rectè colitur Deus ab homine, prodest homini, non Deo. Neque enim fonti se quisquam dixerit profuisse quod biberit, aut luci, si viderit. August. de Civit. lib. 10. cap. 5. If thou dost well, saith he, what good dost thou to God? or what is he the better for it? And again, t job 35.6. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Idem Confess. lib. 4. cap. 8. If thou dost evil, what hurt dost thou to him? Be thy sins never so many, what is he the worse for it? No: u Psal. 16.2. Nec ille collato eget, nec nos ei quicquam conferre possumus. Senec. de benef. lib. 4 cap. 9 Nec eget bonis, nec timet à malis. August. in Psal. 80. All my well-doing, saith David, or my goodness, is nothing to my God. x Ideò Deus meus, quia bonorum meorum non indiges. Omne enim bonum nostrum aut ipse est, aut ab ipso. August. epist. 5. & de doctr. Christ. lib. 1. cap. 31. He were not God, saith Augustine, if my well-doing could do him any good. For y Nos cum te amamus, à te ad te afficimur, qui possumus misero aliquo modo esse & non amare te, hoc est, esse & male esse. Tibi autem qui semper idem es, nihil accedit si amando proficimus ad te, nihil decedit, si non amando deficimus à te. Guilelm. à S. Theodoric. de amor. Dei, cap. 8. quod Bernardo perperam tribuitur. God (saith one well) being ever the same, is neither the better for our goodness, nor the worse for our wickedness. He neither gaineth aught by us, when we love and serve him, and cleave close to him: nor loseth he aught by us, when we love him not, but leave him and fall away from him. For z Nec crescit Deus, accedente te; nec decrescit decedente te. August. in Psal. 145. Si fueris sine Deo, minor eris: Si fueris cum Deo, major Deus non erit. Non ex te ille major: sed tu sinc illo minor. Reficieris, si accesseris: deficies, si recesseris. Integer manet te accedente; integer manet & te cadente. Idem in joan. 11. Non erit major, si placet tibi; sed tu minor eris, si displicet tibi. Ib. 18. he can be well enough without us: but we can by no means do well without him. And therefore he cannot be the better for us; howsoever we may be the better for him. Ground 2 Secondly, from the consideration of God's infinite Majesty and Dignity, his worth and his greatness, that dampeth and obscureth Consider. 2 all those their excellent parts, for which others so much worthily and deservedly admire them. a Psal. 8.3. Goodly Creatures are the Stars, and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. in Transfig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidor. Pol. lib. 1. epist. 257. Sol reliquae sidera occultat; quibus & lumen suum foenerat. Plin. hist. Nat. lib. 2. cap. 6. Minuta lumina claritas Solit obscurat. Senec. epist. 67. Sic cum Sole perit sidericus decor. Idem Medea. Per diem fulgorem Lunae Stellarumque omnium Sol exortus abscondit, Ambros. Hexam. lib. 4. cap. 3. Simulque ut Sol ortus sui signa praemiserit, omnes Stellarum ignes sub unius luminaris fulgore vanescunt. Ibidem cap. 6. Clara latent sub Sole corusco Sidera. Dracont. Hexam. Et, Hujus ab aspectu languescunt. Ibid. Ind Sol dictus, quasi solus sit. Cic. de Nat. Deor. lib. 3. Quia postquam exortus est, reliquis obscuratis sideribus solus apparet. Cassiod. in Psal. 103. jul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bibliand. de rat, ling. l. 3. c. 2. Priscis enim Sel dicebatur, ut & Apollo, Hemo, helus. Auson. Popma de antiq. loc. l. 1. c. 1. & Meurs. animadv. lib. 3. cap. 8. they shine bright in the Night, but when the Sun is once up, all their light and lustre is gone, it is no more to be seen, than as if they were not: Nor do those worthy Saints of God, whom we justly deem as bright d Apoc. 1.20. Stars, retain their glorious lustre that yet dasleth our eyes, when they appear in the presence of the e Act. 7.2. God of Glory. The nearer therefore Gods Saints approach to God, and consider his worth and his greatness, the more apprehensive are they of their own meanness and unworthiness. And as f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. pracept. conjug. the Moon never casteth less light, than when she is nearest the Sun, from whom she hath it: so never doth aught, (ought, I mean, that excelleth, that is aught,) lesse appear in any of us, than when we approach nearest the g jam. 1.17. Father and h Psal. 36.9. Fountain of Light, from whom we have received whatsoever we have. For i Nusquam se melius deprehendit modus imperfectionis humanae, quam in speculo visionis divinae. Bernard. ad frair. de Mont. Dei. no where doth Man better or more fully see his own meanness, than in the glass of God's Greatness. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de Sasim episc. Si vel terram despicimus medio die, vel intuemur quae aspectui nostro circum circa patent, validissima perspicacissimaque acie videmur nobis praediti: at ubi in suspicimus atque arrectis oculis contemplamur, vis illa quae egregiè in terra valebat, tanto fulgore protinas constringitur & confunditur, ut fateri cogamur, illud nostrum in considerandis terrenis acumen, ubi ad Solem ventum est, meram esse hebetudinem. Idem in reputandis nobis contingit, etc. Calvin. Institut. l. 1. c. 1. While we sit here in the Church together, and look one upon another, or upon other things here about us, we may well seem to be well-eyed and quicksighted the most of us. But if the Sun should shine bright abroad, and we should go out and look full on it, our eyes would be soon obscured and darkened, and all our sharp-sightednesse would prove nothing but mere dimness and darkness. And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (that l Dan. 10.7, 8, 11, 16, 17. Luk. 1.12. Act. 10.4. their presence when they appear but in some glimpse only of that their celestial Glory, is wont to strike such terror and astonishment into those to whom they appear in that manner) yet when they cast their eyes on that most Glorious m Malac. 4.2. Sun of Righteousness, this n Psal. 8.3. & 74.16. Sun's Creator, the Author of its excellency, and o Esa. 24.23. infinitely therefore more excellent than it, they are so abashed at the consideration of their own vileness in comparison of it, that p Esa. 6.5. they clap their wings on their faces, ( q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Esa. cap. 6. as men are wont to do their hands, when the lightning flasheth in their eyes) as wholly overwhelmed with it, and not easily enduring it. No marvel if r 1 King. 19.17. Elias, when God spoke unto him, (though in no terrible manner, but with a still voice, yet) cast his mantle over his face, as abashed at his appearance; and if other the Saints of God, when by Prayer they repair unto God, and s jer. 36.19. Act. 10.33. Eccles. 5 2. set themselves in his special presence, t Psal. 16.8. beholding God as it were then looking with full eye upon them, and u Psal. 27.4. & 42.2. looking him in a manner full in the face, do then especially, as take notice of, so confess and acknowledge, their unworthiness to approach so glorious a Presence, and to require or expect aught from the hands of such a Majesty, being so mean, so vile, so base, so abominable, as they are, and do then especially see themselves to be. x Luk. 5.8. Lord depart from me; I am a sinful wretch; saith Saint Peter to our Saviour, when in a strange draught of fish only, he saw some print of his Deity. And, y job 42.5, 6. I have oft heard of thee by report; saith job to God: but now mine eye seethe thee: And therefore do I even abhor myself; and repent me in dust and ashes; in z Gen. 2.7. & 3.19. & 18.27. Sirac. 10.9. such as myself am. Men are then * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag. apud Plut. de Superstit. & de defect. orat. holiest (saith Pythagoras) when they repair unto God: they are humblest sure (say I) when they approach nearest to him. Now this may serve first to teach us Humility. For if so worthy Use 1 Saints and servants of God account themselves unworthy of aught, and think and speak so meanly of themselves; what doth it behoove us to do, that come so fare short of them? There are two Virtues especially, that our Saviour Christ hath by his own example commended unto us, to be imitated of us; a Humilis venit. Zach. 9.9. Mat. 21.5. humilitatem docere venit. Matth. 11.29. August. in joan. 25. Discite à me, inquit. Quid discimus à te? nescio quid magnum à magno artifice. Nunquid ut eadem cum illo faciamus? Qui potest, quae solus Deus facit? Hoc disce à me, quod sactus sum pro te. Quid prodest, si miracula facis, & humilis non sis? Idem hom. 34. Nolo à me discatis, facere quae feci; sed quod factus qui feci, ne perirent quae feci. Idem de verb. Ap. 12. Humility in his Life, and b joh. 13.34, 35. Love or Charity at his Death: Which we may well therefore term c Quo modo de Fide Basil. apud Greg. Naz. in Epitaph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et de Charitate & Pace, Chrysost. in Heb. hom. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ's cognisances; and the marks and badges of those that be his. And certainly where Humility is wanting, that is wanting that God's Children have ever most of all abounded and excelled in. All their speeches and sayings generally (if you mark them) savour strongly of it. d Pulvis & cinis. Gen. 18.17. Dust and ashes, saith Abraham. e Vermis, non Vir. Psal. 22.6. A worm, and no man; saith David. f jumentum, non homo. Prov. 30.2. Not a man, but a beast; saith the wise man Agur, and g Psal. 73.22. Asaph. h Minimus Sanctorum. Ephes. 3.8. The least and last of the Saints; and i Minimus Apostolorum. 1 Cor. 15.9. Sic de se Ambr de Poenit. l. 2. c. 8. Minimus Episcoporum omnium, & infirmus merito. of the Apostles; saith the Apostle Paul of himself: but k Primus peccatorum. 1 Tim. 1.15. the first and l Primus, quo nullus prior. Gerson, consol. Theolog. imò, quo nullus pejor. August. de verb. Ap. 9 & 10. Nec hoc dixit mentiendi praecipitatione, sed aestimandi affectione. Qui enim perfectè examinando semetipsum intelligit, suo peccato nullius peccatum par esse existimat, quod non sicut suumintelligat. Bernard. ad Fratr. de Mont. Dei. chiefest of Sinners. And where men therefore are so prone to stand upon terms of comparison; I am as good a man as such and such: and, I deserve as well as they: and, I see no reason why I should not be respected as well as any other: and are so ready to thrust themselves forward; and not m Rom. 12.10. Phil. 2.3. in giving honour to others, as the Apostle exhorteth, but n Hebr. 5.4. in taking honour to themselves, which the Holy Ghost reproveth, strive to go beyond others: it savoureth not of o Matth. 11.29. Col. 3.12, 13. the Spirit of Christ, not of that p Rom. 8.14. Spirit that God's Children are led by; but of the Spirit and humour rather of those, who in the Gospel are reported to have q Matth. 23.6, 7. Mar. 12.38, 39 affected the chief rooms at feasts, and the highest seats in the Synagogues, to be crouched and cringed to, and to be called, Rabbi Rabbi: the r Luk. 11.43. & 20.46. Scribes and Pharisees, I mean, s Qui dum in se singulariter exultant, aliis arroganter insultant. Bernard. de Grad. humil. who in comparison of themselves, scorned and contemned all others; t Non sum sicut caeteri, non sicut isle. Luk. 18.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. 34. I am not like other men; nor like this Publican: saith he. Such should remember that u Vbi timor, nullus tumour. Bern. in Cant. 23. Quid est enim timere nisi non tumere? Gilbert. in Cant. 19 where the fear of God is, Pride is not: and consequently, that where such pride is, there is a great want of sincerity. And consider withal, that as there is, x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. tom. 6. Orat. 83. Quanto quis humilior in se fuerit, tanto in Dei conspectu major erit. Superbus verò quo gloriosior inter homines fuerit, eo apud Deum despectior crit. August. de Temp. 2 13. & Greg. Moral. lib. 8. cap. 22. no Virtue more acceptable and wellpleasing to God than Humility: so there is y Prov. 6.16, 17. & 8.13. & 16.5. Exosa semper est Deo superbia, Cassiod. Var. lib. 3. ep. 3. no Vice in God's sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of those words of the Psalmist, a Psal. 138.6. Though the Lord be on high himself, yet beholdeth he the lowly: as for the proud and haughty, he knoweth them a fare off. b Videte magnummiraculum: Altus est Deus; erigis te, & fugit à te: inclinas te, & descendit ad te. Humilia de proximo respicit, ut attollat: superba de longe cognoscit, ut deprimat. August. de Temp. 175. Fulgent. de Ascens. Sed & eadem fere August. in Psal. 74. & de Divers. 36. & de Temp. 213. & in joan. 10. & 15. Vis tibi propinquet? humilia te. Nam tanto erit à te altior, quantotu clatior. Idem in Psal. 137. Nescio que pacto familiarius semper humilitati propinquare solet divinitas. Bernard. ep. 42. It is a strange thing, saith he, and yet as true as it is strange: God he sitteth aloft himself in Heaven: and yet the higher a man lifteth himself, the further he is from him; the lower a man stoopeth, the nearer he is to him. We have a very pregnant instance of it in the Pharisee and the Publican, by our Saviour propounded. c Luk. 18.11, 13. The proud Pharisee pressed as near God as he could: the poor Publican, not daring so to do, stood aloof off. And d Pharisaeus contempsit de longinquo stantem, cui Deus confitenti propinquabat. Pharisaeus de propinquo stabat; sed Deus ad illum de propinquo non stabat. Publicanus de longinquo stabat: sed Deus ad illum de long. non stabat. August. in Psal. 31. Publ. de long. stabat, & Deo tamen propinquabat. Publ. de long. stabat: sed Dominus illum de propinquo attendebat. Idem de verb. Dom. 36. yet was God fare from the proud Pharisee, but near to the poor Publican. e Luk. 18.14. Ille laudabitior, qui humilior, & justior, qui dejectior. Ambros. de poenit. lib. 2. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. 34. The latter went away justified rather than the former. For f Psal. 34.18. the Lord is near unto all those that be of a contrite heart: And g Esa. 57.15. Quid miramur magnum in angusto habitare? magis in minimis habitat. Ideò altus habitat in humili, ut exaltet humitem. August de diverse. 36. he will dwell with him that is of an humble spirit. h jam. 4.6. 1 Pet. 5.5. He reststeth the proud: but he giveth grace (that is, i Patet ex antithesi, Prov. 3.34, 35. unde Apostoli sumpserunt. Videantur Mercer. & Piscat. in Prov. sed & omnium plenissime reverendus socer meus Catol. Pinner serm: in 1 Pet. 2.17. honour and respect) to the humble. k Excelsa siccantur: depressa rigantur. August. de verb. Ap. 2. & Bernard. de Temp. 47. The Low valleys are watered, when the high hills remain thirsty: And l Luk. 1.53. the poor and lowly are satisfied, when the proud rich are sent away empty. In a word; m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de Eutax. Non est periculum quantumcunque te humilies, quantumcunque reputes minorem quàm sis. Est autem grande malum, horrendumque periculum, si vel modico plus vero te extollas. Bern. in Cant. 23. much danger there is in Pride; there is not the like in Humility, albeit a man should abase himself somewhat more, than were meet or requisite for him to do. n Quemadmodum enim si per ostium transeas, cujus superliminare nimium bassum sit, non nocet quantumcunque te inclinaveris; nocet autem si vel transversi digiti spatio plus quam ostii patitur mensura erexeris, ita ut impingas & capite quassato collidaris. Sic in anima non est planè timenda quantalibet humiliatio; horrenda autem nimiumque pavenda vel minima temerè praesumpta erectio. Bernard. ibid. Humilis est janua Crhistus Dominus. Qui intrat per hanc januam, humiliet se oportet, ut sano capite intrare contingat. August. in joan. 4●. In coming in at a low portal, if a man stoop never so low, there is little danger in so doing; but if he hold up his head an inch only too high, he may chance to get a sound knock, if not a broken brow by it. Use 2 Secondly, this may well discover one reason unto us, why our suits and prayers many times prevail not with God, but are returned back to us without fruit and effect; to wit, o Micha 6.6, 7, 8. Orandi disciplina reprobatrix superbiae, justisicatrix humilitatis; Deum docet orare in humilitate, ut allevatorem humilium, non insuperbia, ut destructorem superborum. Tertul. in Marc. lib. 4. because we are not so humbled as we ought to be, ere we come to commence them; because we are not so affected as jacob here, with any serious consideration or apprehension of our own indignity and unworthiness: The want whereof breedeth p Eccles. 5.1, 2. irreverence and q Esa. 58.2, 3. Praesumptio enim arronganti propior est quam roganti. Ambros. de Poeniten. lib. 2. cap 8. presumption in us, the very bane and pests of Prayer. There are three special faults in Prayer, saith Bernard, that hinder the success of it; r Est trepida, est tepida, est temeraria oratio. Bern de Temp. 43. Terror, te●or, tumour. Gilbert. in Cant 33. faintness, coldness, and boldness: There is first a faint, a fearful, a distrustful Prayer: There is secondly a cold, a formal, a superficial Prayer: And there is thirdly a bold, a proud, a presumptuous Prayer. And this last is the worst. s Trepida nec procedit quidem, nedum ascendit. The faint and fearful prayer cannot get out, much less get up: it sticketh fast between the teeth, or in the throat rather. t Tenida procedit, sed in ascensulanguescit & deficit. The cold and formal prayer cometh forth fast enough, but it cannot get up: it freezeth (for want of spirit and fervour) by the way, ere it come to appear in God's presence. u jam. 5.16. A good man's prayer is effectual, saith S. james, but provided it be fervent. x Temerdria ascendit, sed refilit: nec tantum non obtinet gratiam, sed meretur offensam. Bern. ibid. The bold and presumptuous prayer flieth up apace; but it is as fast beaten back again, for presenting itself overboldly and savoily in God's sight; and in stead of a blessing, it bringeth back a curse with it. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil Sel. hom. 34. Velut dignus, qui cum Deo cominus colloqueretur. Erasm. Paraphra. Such was that proud Pharisees prayer before spoken of: z Luk. 18.10. He went up, saith our Saviour, into the Temple to pray. But when he was arrived there, a Non inveniebat quod peteret. Gilb. in Cant. 33. Gratias, inquit, ago, quod nihil peccavi: Non habeo quod ignoscas. Optat contr. Parmen. l. 2. Aut sui oblitum, aut à clispis ablutum dicas. Bernard. de Grad. humil. he had nothing to ask. He thrusteth himself forward, and offereth God a sacrifice of praise indeed; but of his own, not of b Psal 50 14, 23. his. He c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. ubi sup. spendeth the time not with jacob in the confession of his own unworthiness, but in d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Idem ibid. Purae putae Pontificidrum Votariorum ampullae: Quibus optimè quadrant & Chrysost. illa de Compunct. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. commemoration of his merits and good deeds unto God; for fear lest God should forget them, or not esteem of him as his worth (he thought) well deserved that he should. True it is indeed, that even Gods sincere Servants, as e Esa. 38.3. Ezechias, f Neh. 13.14, 31. Nehemie, g job 10.7. & 23.10, 11, 12. job, and h Psal. 44.17, 18, 20. others do upon special occasion sometime make mention, and that in Prayer too, of the sincerity of their hearts, their upright carriage, and their careful endeavour for God's glory, and the good of i 1 Tim. 3.15. his House, the Church. But if we shall advisedly compare these and the former together, we shall find a fare different strain and spirit in either; we may discern as much difference between the one and the other in their prayers, as k Plurimum interest inter barbaricam immanitatem, affect isque impotentes, qui faciant ut vel mortem impavidi perferant; & Martyrum modestissimam constantiam in se imbecillem, in Christo fortem. Cypriani nomine de duplic martyr. between the vainglorious confidence of Heathen Philosophers, and l Scilicet contemptum mortis in multis vi●eas. Sed placidum illud, ac mansuetum, illud humiliter sublime, & sublimiter humile nisi in Christi Martyribus non videmus. Ibid. Magnitudo cum mansuetudine. Senec. epist. the religious constancy of Christian Martyrs in their ends. There is a vaunting Pride joined with a scorn of others in the one: There is a necessary and lowly touch (either in way of m Psal. 7.3, 4, 8. & 17.3. & 26.1, 2, 3. just apology, or n Psal. 26.8, 9 & 27.7, 8, 9 to strengthen their faith in some hope of speeding with God, and having their suits heard of him) of their own sincerity and integrity in the other. And howsoever therefore we may likewise on the like occasions do the like, so be we remember withal to do it also in the like manner as they did: Yet o Eccles. 5.1, 2. we must take heed how we offer to press overboldly and presumptuously into God's presence; lest as jacob speaketh else where, and upon another occasion, p Gen. 27.12. we bring a curse upon ourselves in stead of a blessing: Rather q Omnino siquidem oportet nos orationis tempore curiamintrare coelestem, in qua Rex regum stellato sedet solio, circundante innumerabili & ineffabili beatorum spirituum exercitu. Quanta ergò cum reverentia, quanto timore, quanta illuc humilitate accedere debet è palude sua procedens & repens vitis ranuncula? Bern. de diverse. 25. consider we the greatness and the gloriousness, on the one side, of that unconceivable Majesty that in prayer we approach unto; and on the other side, our own vileness, indignity, and unworthiness; that being truly humbled in the view both of the one and the other, our Prayers so seasoned, may both find freer access to God, and return with better success to us. Use 3 Thirdly, this directly crosseth and controlleth that Popish conceit of Merit, properly so termed, of matter of worth and desert in Man. Non sum dignus; I am not worthy of aught; saith jacob: and r Legatur Chrysost. in Matth. hom. 3. & hom. 25. & tom. 8. Serm. 16. it is the common and general note (as you have heard) of God's Servants. Whereas our Romanists teach their followers to plead to God for themselves, as the jews did sometime for the Centurion to our Saviour; s Luk. 7.4. Dignus est; He is worthy; he deserveth, that thou shouldest do this for him. t Apoc. 4.11. Dignus es: Thou art worthy to receive honour and glory; sing the Saints of God to God. But, Digni sumus; We are worthy; do they sing, and teach theirs so to sing: We are worthy, that God should confer honour and glory on us: We deserve by our well-doing, not grace only, but glory too, even eternal glory: And u Quo modo Bellarm. ratiocinatur de Poenit. l. 2. c. 8. Si opera justorum eam vim habent, ut vitam aeternam verè & propriè mereantur; nullo modo negari potest, quin etiam efficacia esse possint ad satisfaciendum pro rea●u poenae temporalis: Siquidem longè majus est gloria aeterna, quam poenae temporalis remissio. Absurdum ergò quod Thom. sum. par. prima secundae q. 114 a. 3. c. 10. Vitam aeternam sub merito cadere; bona temporalia non cadere. much more than any temporal benefits and blessings whatsoever, that come fare short of either. x Psal. 115.1. 1 Cor. 15.10. They give all to God: these take all to themselves. There is on their parts nothing but indignity with the one; nothing but condignity with the other. jacob deemeth himself unworthy of aught; and they esteem themselves y Worthy of the Crown; worthy of the Kingdom; worthy of heaven; worthy of salvation; worthy of God himself; as meriting and deserving all this. Rhemists on 2 Thess. 1.5. and Apoc. 3.4. worthy of any thing. There was nothing that he could; and there is nothing but that they do, or can deserve it at God's hands. He knoweth not how to requite what already he hath received: they are able not to requite it only, but to merit also much more. A strange presumption, whereby men dare arrogate and ascribe that unto themselves, that none of God's holy ones, whose stories are recorded in God's Word, ever did, or durst do. Take we Example in this kind, but by one of them for all. job, the only man of note in the time he lived in, for a job 1.1. a just, and an upright, or a perfect man, one that feared God, and eschewed evil: b job 1.8. & 2.3. no one like him (by c 1 joh. 5.9. 2 Cor. 10.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de Compunct. 2. Gods own testimony) in the whole world then beside. And yet d Post tam magnum de illius justitia Dei testimonium, quid de se ipse? August. de Pec. Mer. & Rem. lib. 2. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (job— 31.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (job 9.15.) Chrysost. ubi supra. how he stood herein affected, his own words will best show: wherein observe we how in stripping himself of all matter of merit, worth, or desert, he proceedeth and goeth on as by certain taires and degrees. Degrees 4 First, e job 9.2. How can any man, saith he, be justified, if he be compared f Hebr. Quomodò justificabit se homo cum Deo? i. Quomodo justus invenictur, ficum Deo conferatur? Vatabl. Quanquam potest etiam exponi, cum Deo, i. apud Deum, vel coram Deo, ut Psalm. 143.2. Et sic August. ubi supra. Ante Deum. Degree 1 with God? g job justitiae Dei comparatione hominis justitiam nullam esse declarat. Annot. in Vatabl. Bibl. He showeth that man's justice is just none, saith the Scholiast, if it be compared with God's justice. For, h Cujus participatione justi sunt, ejus comparatione nec justi sunt. August. contr. Priscil. & Origen. cap. 10. ex job 4.18. unde scitè Hug. Card. ex Greg. Moral. lib. 9 cap. 1. Homo Deo suppositus justitiam percipit, compositus amittit. 1 Sam. 2.2. Even those that are just by participation from him, are not just at all, if they come once in comparison with him, saith Augustine. Degree 2 But how would the case stand with him, if he come to be tried not by that infinite depth of justice that is in God, but by the exact rule of righteousness, that of man God requireth, and is contained in God's Law? i job 9.3. If a man, saith job, would go to law with God, or if God should call man to a strict account, man were not able to answer God for one of a thousand. Among a thousand of his works, though having done * job 31. per totum. so many good works, could not job pick out any one, of which he durst say, This I dare be tried by; or, I dare offer this to the strictest trial. k Sanctus vir omne virtutis meritum esse vitium conspicit, si ab interno arbitro districtè jud cetur. Gregor. Moral. l 9 c. 1. The holy man, saith Gregory, saw that all our worthy virtues would prove vicious, yea vices, if they were brought to a strict trial. And, l Qui de perfectione se erigit habere se benè vivendi nec initium indicat. Idem ibid. Cum itaque de bone vitae perfectione extollimur, hanc nos nec inchoasse monstramus. Ibid. The man therefore that vaunteth himself of his perfection, thereby showeth that he hath not yet so much as begun to lead a good life. So that, m job 9.20. If I would justify myself, saith job, mine own mouth, (if according to n Os meum, id est, conscientia mea. Hugo Card. mine heart it speak) must needs condemn me for so doing; when I see myself, so much amiss with me, when I know so much evil by myself. But suppose he were not guilty in this manner to himself, that Degree 3 he saw no such thing in himself, or knew nothing amiss by himself. o job 9.21. If I were perfect, saith he; yet do I not know mine own soul. As if he should say, as Saint Paul sometime did; p 1 Cor. 4.4. Though I knew nothing by myself, (as q Nihil mihi conscius sum infidelis dispensationis, Cajetan. Nullius malae fidei aut negligentiae in fungendo Apostolatu, Piscat. in some kind and case the Apostle professeth of himself, to wit, for his demeanour toward the Corinthians, his faithful carriage in his Ministry, and those things especially which the false Apostles charged him with, as r 2 Cor. 1.12. he elsewhere expoundeth himself:) yet were I not thereby justified. Or as David, in Augustine's Paraphrase of him, * Quantumlibet rectus mihi videor, producis tu de Thesauro tuo regulam; coaptas me ad eam, & pravus invenior, Aug. in Psal. 142. How right and strait soever I seem to myself, thou bringest a rule out of thy treasury, which when thou layest me to, I am found faulty. For, s Psal. 19.12. Who (saith the Psalmist) understandeth all his own errors? t jerem. 17.9. Man's heart (saith the Prophet) is deceitful above all things: so deceitful, that u Galat. 6.3. jam. 1.26. it deceiveth oft even itself. And y Saepe ipsa justitia nostra ad examen divinae justitiae deducta injustitia est: & sordet in districtione judicis, quod in aestimatione fulget operantis. Greg. Mor. l. l. 5. c. 7. those things, saith Gregory, that make a goodly show, even in a man's own eyes, appear many times but foul, slubbered and sullied in God's sight. a Tanta est profunditas in homine, ut lateat ipsum hominem in quo est: sed Dominum latere non potest. jer. 17.9.10. Herv. in 1 Cor. 4. No man seethe exactly the depth of his own heart. But b 1 john 3.20. Quantum possunt homines de alio judicare, plus homo utique de se. Sed Deus plus de homine, quam homo de se. Herv. ibid. God is greater than our heart, and seethe oft that in it, and in the actions that flow from it, that we see not in it or them ourselves; and c Ille magis novit me, qui est scrutator cordis mei. Philip. in job 9 knoweth consequently more by us, than we know by ourselves. As Paul therefore, so job, though he could neither be justly taxed for aught by others, nor did know aught amiss by himself; though it had been so, I say, with him (as yet d job 9.2, 20, 28, 29, 30, 31. fare otherwise it was) that he had passed well both e Tria sunt judicia, humanum, proprium, divinum: de exterioribus quae sensui patent, judicat humanum: de interioribus etiam hominis ipsius spiritus; sed longè praestantius Deus; cujus nondum fatetur Ap. evasisse judicium, qui tamen jam humanum transcendisset & proprium: porro humanum contemnebat, nec proprium timebat, divinum tantùm restabat. Bern. de diverse. 32. Vide Thom, Aquin. in job 9 Lect. 3. & Greg. Mor●l. 5. c. 7. man's judgement, the strictest censure of others, and his own too, the testimony of his own Conscience; yet durst he not, for all that, offer himself to God's judgement, there to be tried by the rigour and severity of God's justice; well wotting that for all this there he might fail, as both having deceived others, and having been deceived in himself; whereas there he was f Heb. 4.12. to deal with him, who is so g Act. 1.24. & 15.9. well seen in man's heart, h Psal. 33.15. his own work, that he i Gal. 6.7. jer. 17.9, 10. cannot possibly by any means be deceived therein. Lastly, k job 9.15. Though I were never so just, saith job, yet would I not argue Degree 4 with God, but make suit unto my judge. I would not argue, l Petendo justitiam. by demanding justice; but make suit, m Petendo misericordiam, Lyra. by craving mercy, saith Lyra. I would not argue, n Confidens in meritis meis. trusting to mine own merits; but make suit, o Plus confidens in ejus misericordia, quam in meritis meis, Hugo Card. trusting rather, saith Cardinal Hugh, to his mercy. p Quoniam misericordia nobis necessaria est, August. in job 9 For it is mercy that we stand in need of, saith Augustine: it is that that must stand us then in stead. Since that, q saepè diximus, Omnis humana justitia inj●stitia esse convincitur, si districtè judicetur, Greg. Moral. lib 9 cap. 14. All man's righteousness will appear to be but unrighteousness, saith Gregory, if it should strictly be examined. And r Prece igitur post justitiam indiget, ut quae succumbere discussa poterat, ex sola judicis pietate convales●at, Gregor. ibid. therefore for all a man's righteousness he had need yet to pray; that, that that might in such strict trial fail, may by his judge's mercy alone hold out and be made good. For it is all one, saith he, as if job had there said, s Velut si apertius fateatur dicens; Etsi ad opus virtutis excrevero, ad vitam non ex meritis, sed ex venia convalesco. Idem ibidem. Albeit I grow up and attain to good works, yet it is not of merit, but of mercy, that I do achieve life. And such t Preci itaque innitendum est, cum recta agimus, ut omne quod justè vivimus, ex humilitate condiamus. Ibid. Prayer therefore must we lean unto, even when we do well, that even all our holy life may be seasoned with humility: Which the contrary presumption belike then of merit, desert, worth, and dignity, is in Gregory's judgement a great enemy unto. But so absurd and even sottish is the Popish doctrine in this Point, that some of their chief Champions, as half ashamed of it, seek sometime to qualify it, and sometime flatly deny it. Sometime, I say, they seek to temper, and to qualify, and to correct it, as Apothecaries do * Name & ipsa venena inferuntur medicamentis. Isidor. Orig. lib. 12. cap. 4. poisons, when in desperate cases they minister them to try conclusions with forlorn Patients. Thus Bellarmine having at large discussed the Point; laid down a good distinction for the clearing of the difference between us and them, when we say, that a Calvinus docet nullam in propriis meritis fiduciam esse locandam. Institut. lib. 3. c. 12. §. 3, 4. No confidence is to be put in man's merits; and they say, b Nos aliquam etiam in meritis poni posse docemus. Bellar. de Iustif. l 5 c 7. that some may be; to wit, that c Aliud est fiduciam nasci ex meritis: aliud in meritis ponendam. Bellar. ibid. it is one thing for confidence to be put in them, and another thing for confidence to arise from them: and with a trembling kind of assertion affirmed the former, that not only confidence may arise from them; but that d In bonis meritis, quae verè talia esse compertum sit, fiducia aliqua collota in potest, modò superbia caveatur. Ib. some confidence also may be placed in them, if men be certain that they are such, and so that they be not proud of them: (And yet how sorteth this their doctrine, I pray you, with their Prayers, where they say; e Deus, qui conspicis, quia in nulla nostra actione confidimus. Collect. in Sexages. God that seest that we trust in nothing that we do? Or what is this then, but even to mock God to his face, when they tell him they do not that, which indeed they do?) At length he cometh to conclude that we have the safest course on our side. As f Vtilissimum est coram Deo non justitiam praetendere, s●d misericordiam postulare, Bernard. ep. 42. it is the best and behooveful course, saith Bernard, not to pretend merit, but to request mercy: So it is the surest and the safest course, saith Bellarmine, not to trust in any work or worth of our own, but to rely wholly upon God's mercy. For, g Propter periculum inanis gloriae, & incertitudinem justitiae nostrae; Tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere, Bellarm. de justif. lib. 5. cap. 7. In regard, saith he, of the uncertainty of our own righteousness, and the jeopardy of vainglory, it is the safest course for a man to repose his whole trust in the mercy and goodness of God alone. And he produceth to this purpose the speeches and practices of diverse holy men of God lying upon their deathbeds: (as indeed the most, even Papists also, yea and some Popes too, whatsoever they were taught or held otherwise while they lived, are glad (to prevent the worst) to die Protestants in this Point, and to renounce all their pretended merits, worth, and works then, when they should stand them most in stead:) For so Ambrose at point of death, saith he, spoke to his people; h Non sic vixi, ut me pudeat inter vos vivere: nec mori timeo, quia bonum Dominum habemus, ●aulin. in vit. Am. I have not so lived among you, that I should be ashamed to live longer with you: nor am I afraid to die, because we have a good Master. Which speech of his Augustine used much to admire and commend; affirming that Ambrose so said, i Ne crederetur praesidens de suis purgatissimis moribus praesumere, Possidon. in vit. August. that he might not be thought presumptuously to put confidence in his course of life and carriage, though never so pure. So Augustine likewise himself to his adversaries; k Ad existimationem hominum magna testium, qui me noverunt, suppetit copia: ad Dei verò conspectum sola conscientia; quam contra vestras criminationes cum intrepidam geram, non me tamen sub oculis omnipotentis justificare audeo; magisque ab illo effluentem misericordiae largitatom, quam judicis summum ●xamèn expecto, Aug. contra Crescon. l. 3. c. 80. For my reputation among men, I have witnesses great store, that have known me, to testify for me: but in the sight of God my Conscience alone can speak for me; which albeit I bear fearless against your false accusations, yet dare I not justify myself before the eyes of the Almighty, but expect rather a largess of mercy flowing from him, than a strict judicial trial. And Bernard of himself; l Praetendat alter meritum; sustinere se jactet pondus dici & aestus. Mihi adhaerere Deo bonum est, ponere in Domino Deo spem meum. Bern. in Psal. 90. Serm. 9 Let others plead their merits, and boast and brag that m Matth. 20.12. they have borne and endured the heat and the burden of the day: but n Psal. 73.28. it is good for me to cleave to God, and to put my trust in him. And when he was even at death's door, writing to some of his friends; o Orate Salvatorem, ut tempestivum jam exitum non differat, sed custodiat. Curate inunire vobis calcaneum nudum meritis, Bern. epist. 310. Pray ye my Saviour not to delay now my timely departure, but to keep and protect me in it. Be careful by your prayers to fence mine heel being bare of Merits itself. p Vbi B. Bern. ex conscientia bonae vitae optat non differri diutiu● mortem. Et tamen adeò non confidebat in meritis, ut existimaret se nudum esse meritis. Bellar. de justific. l. 5. c. 7. Where Saint Bernard, saith Bellarmine, howsoever out of the Conscience of his good life he desired to have his death no longer delayed, yet was so fare from trusting in his Merits, that he made account he had none. And again, q Cum extremum jam trahere spiritum videretur. Gulielm. in vit. Bern. l. 1. c. 13. when he was even now (as it were) at the last gasp; r Fateor, non sum dignus ego, nec possum propriis meritis regnum obtinere coelorum. Caeterum Dominus meus duplici jure illad possidens, haereditate Patris & merito passionis, altero ipse contentus, ulcerum mihi donat. Bern. ibid. I confess, saith he, that I am not worthy of, nor can by mine own merits obtain the Kingdom of Heaven: But my Lord jesus Christ, who holdeth it by a double right, the Inheritance of his Father, and the merit of his Passion, contenting himself with the one, bestoweth on me the other. This then hath been, by our adversaries their own confession, the ordinary practice of God's People, even the greatest, the godliest, the worthiest of them. And can we imagine but that their Faith and their Doctrine then at other times was correspondent thereunto? No undoubtedly. Thus they did, and thus they died themselves: and thus taught they their people to do, and to die. Yea thus were our Ancestors here in England above five hundred years agone taught to prepare themselves for death, by Anselme Archbishop of Canterbury, who then lived. Among other Questions he willeth that this be demanded of the sick man that lieth a dying; * Credis & speras venire ad salutem aeternam non t●s m●ritis sed Christi? Dicat, Sic. Ansel. ut refertur in Tract. de Arte moriendi Impress. Bisuntii, Anno 1488. Dost thou believe and hope to be saved, or to come to life eternal, not by thine own merits, but by Christ's? To which Question he adviseth the sick man to say, yea. And then turning his speech to him by way of instruction and exhortation; s In sola Christi morte te totum contege: huic morti te involve: Et si Dominus Deus te voluerit judicare, dic, Domine, mortem Domini 〈◊〉 jesu Christi objicio inter te & me & judicium tuùm, aliter tecum non contendo. Si dixerit, quod mereris, damnationem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mortem D. mei I. C. objicio inter te & me & mala merita me●: ipsumque dignissimo passionis meritu mosser● pro merito, quoth ego habere debuissem, & (heu) non habeo. Ibid. Cover thyself, saith he, all over with Christ's death, and wind up thy Soul in it. And if God offer to judge thee, say thou; Lord, I set the death of my Lord jesus Christ between me and thee, and thy judgement, and I will no otherwise contend with thee. If he say, thou deservest damnation; say thou; I set the death of my Lord jesus Christ between thee and me and mine evil deserts: And I tender the Merits of his most worthy Passion in stead of the Merit that I should have, but (alas) have not. This than was the Doctrine and Practice of those Ancient Fathers; and this it was that our Ancestors and Forefathers were taught, contrary to that that the Church of Rome teacheth and maintaineth at this day. Yea this, that firebrand of the Christian world, Pope Hildebrand made profession of, when he writ on this wise (as Baronius reporteth of him) to the Abbot of Clugny, * Ita me gravatum propria actionis pondere invenio, ut nulla remaneat spes salutis, nisi de sola misericordia Christi, Greg. PP. 7. in ep. ad Hug. Cluniac. apud Baron. tom. 11. An. 1075. num 7. I find myself so depressed with the weight of mine own actions, that I have no hope of safety left, but in the mercy of Christ alone. But let us examine Bellarmine's cautelous conclusion a little. 1. Is this the surest and safest course? why condemn they us then as Heretics for taking and teaching it? Why t Index Expurg. Hispan. In libro qui inscribitur, Ordo baptizandi: Deleantur illa verba; Credis non propriis meritis, sed Domini Christi virtute & merito ad gloriam pervenire? Index Belg. ex jac. Fabr in Rom. 4. deal; Tu, sisapis, neque in fide, neque in operibus, sed in Deo confide. Et ex Comment. in Gal. 3. Qui confidit in operibus, in seipso confidit, & baculo nititur arundineo. Et ex Comment. in Ephes. 1. Quid igitur laudabimus? Nunquid nos, aut opera nostra. etc. Nequaquam. cross they out of their own Writers such speeches as tend this way? Would they not have men go the safer way? It is their Canonists rule, and their Casuists common note, that u In duviis & ambiguis via tutior eligenda este Clemens. 3. in Decretal. lib. 5. tit. 10. cap. 12. Gerson in Reg. Mor. Martin. Navar. Enchirid. cap. 27. §. 284. The safest side, where any doubt may be, is to be held. And that much doubt may be, yea must needs be here, himself telleth us, when he teacheth, that x Non possunt homines in hac vita habere ●ertitudinem fidei de sua justitia, nisi ea speciali revelatione. Bellarmin. de justificat. lib. 3. c. 3. Nemo absque revelatione ceriò scire potest, se habere verae morita. ibid. cap 5. Hoc scire impossibile est, nisi ad. sit revelatio. Ibidem cap. 8. Man's Merits are ordinarily very uncertain; yea so uncertain, that without special revelation a man can have no assured certainty of them. So that our fault belike herein is only this then, that we are not so venturous, or foolhardy rather, as they are. 2. Is it a sure, yea the surest and safest course that can be, to trust in God's mercy alone? Then is God's mercy alone belike able to save a man without merits. For in vain were it to trust in it alone, if it alone were not sufficient to save: according to that excellent saying of Bernard, speaking of those words of the Psalmist; y Psal. 37.40. He will save them because they trust in him. He z Salvabit eos. quare? quibus merit●? Audi quod sequitur; Quia speraverunt in eo. Dulcis causa▪ attamen effi●me; attamen irrefragabilis. Nimirum haec est justitia, sed quae ex fide est, non ex lege, Bern. in Psal. 90. Serm. 9. ●●in & August de verb. Ap. 7. Miserere mei. Quare? Quia virtutem habeo, qua te promerear? quiae voluntatis arbitrium ger● unde gratiam tuam meritum meum praecedat? Non: quoniam in te speravit anima mea. Psal. 57.1. will save them; saith he: Why so? For what merits of theirs? Mark what followeth: Because they trust in him: A sweet cause, but effectual and irrefragable. This is the righteousness indeed, not of the Law, but of Faith. a Hoc totum est hominis meritum, si totam spem ponat in de, qui totum hominem falvum fecit. Bern. Idem ibid. Serm. 15. This is man's whole merit, that he set his whole hope on him, who hath saved the whole man. And b Haec est vera hominis fiduciae, ●se deficientis, & innitentis Domino suo; ut non nisi in fola Dei misericordia respiret. Idem de temp. 50. This is man's true confidence, to fall from himself, and rest on his Lord, refreshed in nothing but his mercy only. And elsewhere; c Non 〈◊〉 quod queras, quibus meritis speremus bona. Sufficit ad meritum scire, quod merita non sufficiant. Idem in Cant. 68 No man need as he for what merits of ours we expect good things at God's hands. It is merit sufficient, to know, that no merit is sufficient. And again, d Me●●m meum miseratio Domini Ibid. ser. 61. God's mercy is my merit. e Et si mihi meritum deest, sed non illi miseratio. Ibid. ser. 14. Though I want merit, yet wanteth he no mercy. f Non sum pla●● meriti inops, quamdiu ille miserationum non fuerit. Quod si misericordia Domini multae, multus nihil ominus ego in meritis sum. Ibid. ser. 61. Nor can I want store of merit, so long as he hath store of mercy. Much merit have I, since that he hath so much mercy. 3. But why should they trust thus in God's mercy alone? or why may they not trust safely enough in their own merits also? For so his Assertion was, that in them men might trust to; and that there was ground good enough for them so for to do. g Propter justitiae incertitudinem. Bellarm. ubi sup. In regard, saith he, of the uncertainty of a man's own righteousness: h Quia multi salluntur, dum putaent se habere quod non habent. Idem de justif. l. 3. c. 8. because a man may be mistaken in it, and imagine that he hath it, when he hath not. But certain or uncertain, how can man's merit be the ground of his salvation, if his salvation depend upon God's mercy alone? Or how is man's merit necessarily required unto salvation, if by God's mercy alone he may be saved without it? 4. i Propter periculum inanis gloriae. Idem ubi sup. In regard also, saith he, of the jeopardy of vainglory. In which clause he acknowledgeth that this their Doctrine of man's merit is a dangerous Doctrine, (as Bernard also termeth k Stultum & periculosum est suis quenquam confidere meritis Bern de Divers. 32. Periculosa habitatio eorum, qui in meritis suis sperant; periculosa quia ruinosa. Idem in Psal. 90. Serm 1. the practice of it both foolish and perilous) and such as may soon puff up men's minds with vainglory, yea l Discamus de nostra omninò industria, maegis autem de nostris diffidere meritis, Bern. de Temp. 75. Nam sibi quidem ipsi fidere, non fidei, sed perfidiae est: nec confidentiae, sed diffidentiae magis in semetipso habere fiduciam. Is verè fidelis est, qui nec sibi credit, nec in se sperat, factus sibi tanquam vas perditum. Id quod sola facit humil●tas cordis, ut non sibi fidelis anima innitatur, sed descrens semetipsam, & super dilectum innixa ascendat de deserto, Idem de Temp. 16. with pride and presumption, (he might well have said) the very bane of all true confidence, grace, goodness and godliness. And consequently as a most dreadful * De Pharisaeo Chrysost. tom. 8. Ser. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rock threatening shipwreck of salvation, to be most warily shunned and eschewed of all those that are jealous of miscarrying, and desirous of eternal well-doing. I will add here but the Confession of one or two of their own Writers: † Ego prorsus existimo piè & Christianè dici, quod debeamus niti, tanquam restabili quae sustentat nos, sustitia Christi nobis donata, non autem sanctitate & gratia nobis inhaerente. Contaren. Card. de justific. I am wholly of this mind (saith Cardinal Contarene) that it is a pious and a Christianlike saying, that we ought to rely, as on a thing steadfast and able to support us, on Christ's righteousness bestowed upon us, not on holiness or grace inherent in us. On this alone, as certain and steadfast aught we to rest. And † Summo consensu vereres omnes tradunt, fiduciam remissionis peccatorum etiam eorum que post regenerationem admittuntur; & spem veniae & vitae eternae, in sola Dei mis●ricordia & merito Christi esse collocandam, Cassand. Consult. art. 6. All the Ancients with general consent, saith Cassander, deliver, that confidence for remission of sins, and hope of pardon and life eternal, is to be placed in God's mercy alone and Christ's merits. To which purpose also he allegeth a place of Pope Gregory, to this effect; “ Non in fletibus & actibus nostris, sed in Advocati nostri allegatione considimus, Greg. in Ezech. hom. 1. We trust not in our own tears or deeds, but in our Advocates plea. And as for trust in aught else, saith Adrian of Vtrech, who was Bishop of Rome also afterward; † Sunt merita nostra veluti baculus arundineus; cui dum quis innixus fuerit, confringitur, & perforat manum innitentis, Adrian. de Traject. in 4. Sent. Our merits are but as a staff of reed, which if a man lean to or rely on, it knappeth asunder, and runneth thorough his hand that relieth on it. It is the surest course, saith Bellarmine; it is the only sure course, say we, to trust only in God's mercy. So said the Ancients before us (as some of their own, you see confess) with us. And to teach men in stead of it to trust in their own merits, is to teach them * Bain. spirit. Armour. to exchange a rock for a reed. Nor can there be any safety at all in so doing; unless it be safe to rely on so deceitful and dangerous a stay as is sure to serve them all (by their own Adrian's confession) that trust thereunto, as † Esa 36.6. Rabsake saith Egypt did, as “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Apophth. the Spartan said Athens would have done, if Greece should have relied on it. Thus then sometime they seek to salve and qualify this their pestilent and poisonful doctrine, which at other times, as not half, but wholly ashamed to own it, they do utterly deny and disclaim. It is m Octavum Philippi Mendacium. In art. 20. Confess. jubent. Catholici Doctores mereri remissionem peccatorum operibus, Bellar. in judic. de Libr. Concord. Philip Melancthons' eighth lie, saith Bellarmine, that our Teachers will men to merit remission of sins by their works. These words, I find not at all in the place out of which they are alleged. Neither know I what Edition of that Confession he followeth. But suppose that Philip say so. Why is it a lie? Is it not true that they teach so? Yes doubtless. Bellarmine himself elsewhere confesseth, that n Andr. Vega l. 13. in Concil. Trident. c. 36 contendit, satis fieri pro culpa. Bellar. de poenit. l 4. c. 1. some of their Doctors teach, that men by their own works make satisfaction to God for the fault or offence itself. Others, o Docet Rua●d Tapper. insignis Theologus in explic. art. 6. Lovan. posse hominem satusacere Deo pro culpa & poena aeterna per actus quosdam, etc. Bellarm. ibid. that they satisfy both for the fault or offence, and for the punishment also, yea even the eternal pains thereunto due: Others again (whom he giveth his voice with) p Nos Concil. Trid. Sess. 6. c. 14 & Sess. 14. c. 13. sequentes, Per opera poenalia verè ac propriè Domino satisfieri pro reatu poenae, qui post culpam dumissam remanet expiandus. Idem ibid. l. 4 c. 7. not for the fault itself indeed, but for the guilt of such penalties as remain due for the same, after that the fault is forgiven, q Id est, pro poena sensus, ut Cajetan. rectè de Contrite. q. 4. quam in Gehenna pati debuisset peccator, remota solum aeternitate. Ib. c. 1. that is, saith he, for the pains that a sinner should in Hell else have suffered, the eternity of them only taken away: that which he termeth out of some r Prov. 16.6. Dan. 4.24. places of Scripture both s Nam redimendi verbum neutrobique reperitur. mis-translated, and t Vise jun. in utrumque: Et Baium infra. mis-expounded, u Bellar. ibid. l. 4. c. 8. a redeeming or buying out of men's sins; and maintaineth x Idem ibid. l. 2. c. 12. & l. 4. c. 8. remission of sins to be by such redemption purchased and procured. Again, that a Apertissimè agnoscit satisfactionem condignam esse debere, & eam proportionem cum peccato exigere, ut verè per eam offensio compensetur, de Poenit. l. 4. c. 9 men by their works make such condign satisfaction for some sins, b injuria Deo facta compensetur, & divinae justitiae satisfiat, Ibid. that thereby the offence and wrong done to God is truly recompensed, and his justice fully satisfied; and that c Accedente gratia verè possumus aliquo modo exoperibus propriis Deo indebitis, & add equal tatem, ac per hoc justè & ex condigno satisfacere Ib. cap. 7. through God's grace they do in some sort by works of their own, which they own not to God, truly or equally, and therefore justly also and condignly satisfy; for that d Quia quatenus à spiritu procedunt, habent quandam infinitatem, ac per hoc aequalitatem cum injuria, qua Deum peccando afficiebamus, ibid. such works have a kind of infiniteness (or infinite worth) in them, and consequently an equality with the wrong that they did God by their sins, in sundry places he himself avoweth: which what is it but to merit remission of sins? For hath not he merited remission that hath made such satisfaction? Yea the Objection being made, that then e Vel sunt duae satisfactiones simul junctae, una Christi, altera nostra; vel una tantum. Si duae, ergo bis punitur eadem culpa. Si una tantum, vel illa est Chr●sti, & tunc nos non satisfacimus; vel nostra, & tunc exclud●tur Christus; aut verè dividemus cum Christo honorem, nam ille solvet pro culpa, nos propaena. Bellar. de Purgat l. 1. c. 14. either there must be two joint satisfactions, the one Christ's, and the other ours; or but one only; and that either Christ's, and then we do not satisfy; or ours, and then Christ's is excluded; or else we divide the honour between Christ and ourselves, that he pay for the fault, and we for the punishment: The Cardinal saith, that hereunto three Answers are given. For 1. some say, f Quidam asserunt esse unam tantum. & illam Christi esse; ac nos propriè non satisfacere, sed solum facere aliquid cujus intuitu Deus applicat nobis Christi satisfactionem. Ita Michael Baius de Indulg cap ult. that there is one only satisfaction, and that is Christ's: and that we, to speak properly, do not satisfy at all, but only do somewhat in regard whereof God applieth Christ's satisfaction to us: And g Quod est dicere, Nostra opera non esse nisi conditiones, sine quibus non applicaretur nobis Christi satisfactio, vel ad summum, esse dispositiones. so, saith he, should our works be nothing but conditions, or dispositions at most, without which Christ's satisfaction should not be applied to us. That which is indeed in effect the same that we say. But h Quae sententia erronea mihi videtur, Bellarm. ibid. this he holdeth to be erroneous. 2. Some say, that i Alii dicunt quod sunt duae, sed una ab altera dependent. there are two satisfactions, but the one depending upon the other; the one Christ's, and the other ours: k Nam etiamsi una sufficiat, tamen ad majorem gloriam Dei, cui satisfit, & majorem honorem hominis satisfacientis, placuit Christo conjungere nostram. for though the one were sufficient; yet for greater honour to us, God will have ours added to his. And l Qui modus non videtur mihi improbabilis, Bel. ibid. this he holdeth to be not improbable. 3. Some say, and m Tertius modus videtur probabili●r; quod una tantum sit actualis satisfactio, & ea sit nostra, Bellar. ibid. that is the more probable, (and that therefore he goeth with) that there is but one actual satisfaction alone, and that ours. n Et tunc Christus excluditur. And so Christ consequently is excluded, and shut out at doors, as in the Objection before was said. Yea he saith moreover, that as o Non erit absurdum si Sancti viri Re●emptores nostri esse dicantur, cum aliquo modo passionibus suis delicta nostra possint redimere. Bellarm. de Indulg. l. 1. c. 4. the Saints may well be termed our Redeemers, because that by their sufferings they may redeem or buy out our sins: So p Homo sui ipsius Redemptor & Salvator appellatur: nec propterea ulla fit Christo injuria. Idem de Purgat. l. 1. c. 14. a man may well be said to be his own Redeemer and Saviour, and yet no wrong done therein to Christ, when by his own works q Condignè satisfacit. Ibid. cap. 13. he maketh condign satisfaction to God in this manner for his sins. And now judge you, whether Philip Melancthon lied or no, when he said (if at least he did so say) that they will men to merit remission of their sins by their works. But let us hear further how not Melancthon, but Bellarmine lieth himself, where he chargeth Melancthon with lying. r Non id habet Catholica doctrina ut operibus illis, quae fiunt sine fide & auxilio Dei gratuito mereri possint homines remissionem peccatorum. Bellarm. in judic. de lib. Concord. Mendac. 8. We teach not, saith he, that by works done without faith or Gods free help, men may merit remission of sins. s Huc accedit, quod istis etiam operibus, quae fiunt ex fide & auxilio Dei, hon tale tribuimus meritum, ut ei respondeat ex justitia merces; sed meritum solum impetrationis, ut Augustinus loquitur, quod Scholastici meritum de congruo, non de condigno nominare solent. Bellar. ibid. Nor do we ascribe even unto those works that are done of Faith and by God's aid, such a merit, as that the reward doth of justice or right answer it; (that is, the merit of condignity) but the merit of impetration only, as Augustine speaketh; which the Schoolmen are wont to call not the merit of condignity, but the merit of congruity. t Neque in hoc ulla est inter Catholicos differentia, ibid. Nor is there any dissent among Catholics herein. I might here take occasion to show somewhat largely, in what sense the u Ita Hieron i● Hosh. 4.14. Grandis offensa, postquam peccaveris, iram Dei non mereri. Ambr. in Luc. l. 10. c. 22. O aqua, quae sacramentum Christi esse meruisti. Collatio Carth. cognit. 1. art. 8. Proponant, qui ista elicere meruerunt. Ibid. cognit. 3. art. 16. Quis supplicavit, quis legem meruit? Quis judicium postulavit? Et Sedul. & alius nescio quis Hieron. nomine in Rom 4. Magna beatitudo est sine labore legis & poenitentiae, Domini gratiam sola fide promereri; sicut siquis aliquam dignitatem gratis accipiat. ancient Fathers, as also x Pacem sub hac lege meruit, ut captivos nostros redderet. Ammian. hist. l. 17. Pacem quam ipse meruit, ei quoque debere proficere, Ibid. other Writers of those times do ordinarily use the word to Merit (because our adversaries so much press the use of that Phrase in them, as if it implied such Merit as they maintain) to wit, as y Augustinus explicat quom●do fides mereatur, cum dicit eam impetrare remissionem peccatorum. Bellar. de justif. l. 1. c. 21. Sed & Bellarm. ipse ibid. l 5. c. 2. exponit illud Vulg. versionis Heb. 13.16. Talibus hostiis Deus promeretur, in ut Oecumenius, placetur Deo. Bellarmine himself, with z Quodsi aliquis veterum vocabulo promerendi usus est, non aliter intellexit, quam consecutionem de facto. Stapleton. prompt. Fer. 5. post Passion. Dominic. Videatur Vega infra. others of his own side also acknowledgeth, for to achieve or obtain aught on any terms whatsoever, be it of free favour, or of due debt and desert: which is the Merit of Impetration, that he saith Augustine speaketh of; and a Multum interest inter meritum & impetrationem, Bel de Bon oper. in particul. l. 1. c. 9 differeth much from Merit or Desert strictly and properly so termed, as Bellarmine himself also granteth: Since that, by their own confession, b Impetramus etiam quae non meremur. Tho. sum par. prima secundae q. 114. a. 9 A man may impetrate, and not deserve: and a man may deserve and not impetrate, Anonymus Author contra Bellii Ruinam Papismi. Meritum enim invititur justitiae; & non ●otest Deus homini negare quod meruit, etc. Sed impetrare est liberalitatis divinae: si det, est gratiae; si non dei, non potest argui injustitiae. Adrian. quod lib. q. 8. it is one thing to impetrate or obtain, and another to merit, that is, to deserve: And therefore in such sense as they use the word Merit, c Veniam Arbitione precante meruerunt. Ammian. hist. l. 15. Quia Dei filium judaea contemosit, Gentilit ●s promeruit. Greg. in 1 Reg. 2. Maria sola matter Domini fieri meruit. Eusebii Emiss. nomine in Dominic. 4. Advent. Parere meruit eum, qu●m constat nullum habu●sse peccatum. Aug. de Nat. & Grat. c. 36. Ipsum Deum hominem fact●m & co●cipere & parere non h●manis meritis, sed concepti nascentisque ex ea summi Dei dignatione promeruit. Fulgent. de Grat. & Incarn. c. 7 Letiores interim quod virgas evaserint, quàm quod meruerint principatum, Bernardus De pueris ad praelaturam promotis, Epist. 42. Itaque ingenuè Vega de justificat. lib. 8. cap. 8. agnoscit, usurpari apud Patres nomen Meriti, ubi nulla est ratio Meriti, neque de congruo, neque de condigno. a man may be said sometime to merit, that is, obtain and impetrate, what he deserveth not; and again, d Miles Gallicanis sudoribus nec donativum meruit, nec stipendium. Ammian. histor. l. 17. not to merit, that is, obtain and impetrate what yet he hath well deserved. As also in this sense e Solent meritum appellare quemlibet actum bonum, ratione cujus aliquid aliud accipimus: ut ex Augustino perspicue patet, Bellar. de Grat. & lib. Arb. l. 1. c 14. they are wont (Bellarmine himself also acknowledging it) to call all good works Merits, for which we receive aught, though the reward be, as f Mercedem quandam esse dicimus, quae magis debetur ex gratia, quam ex justitia; sive quae imputetur sec. gratiam, & non sec. debitum. Idem de justific. l. 1. c. 21. he granteth also that it may be, not of desert, right, or due debt, but of favour and grace only. Wherein Bernard singularly well expounding their meaning, and his own too, where he useth those and the like terms; g Si propriè appellentur ea quae dicimus merita nostra, spei quaedam sunt seminaria, charitatis incentiva, occultae praedestinationis indicta, futurae glorificationis praesagia, via regni, non causa regnandi, Bernard. de Grat. & lib. arb. If we speak properly, saith he, those things that we use to call Merits, are certain seeds of Hope, sparks of Love, signs of our hidden Predestination, presages of our future glorification; the way to the Crown, not the cause of our Crowning. I might also insist on that which Bellarmine hath elsewhere, that h Quod nos dicimus mereri, Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bellarm. de justific. l. 5. c. 2. to merit, as they speak, is no more than that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifieth not i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. dignum esse. Idem ibid. imò dignari: ut Cicer. de orat. l. 3. to be worthy, as he saith, contrary to all use and authority, but k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scholar Thucyd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholar Sopho. l. to be vouchsafed, reputed or esteemed as worthy, as also l Non ait, ut digni sitis, sed ut digni habeamini, Cajetan. in 2 Thoss. 1.5. Cajetan himself therein following their own vulgar Latin, expoundeth it. And whereas the same their vulgar Translation hath it in bad and barbarous m Talibus hostiis promeretur Deus, Heb. 13. Latin, and their Rhemists' version in as bad or worse English, n Rhemens'. Heb. 13. with such hosts God is promerited: o Sensus est, talibus hostiis delectatur, sive placatur Deus, ut habet commentarius Chrysostomis: vel talibus hostiis placetur Deo, ut exponit Oecumenius, Bellarm. de justific. l. 5. c. 2. The meaning of it is, saith Bellarmine, that with such Sacrifices God is delighted, or pacified, as Chrysostom's Commentary hath it, (though indeed in Chrysostom's Commentary, there is no such word, or any one word of exposition, but the same word itself only) or is pleased, (well-pleased, it is word for word in the Original) as Oecumenius expoundeth it. And p Significat. Deum delectari bonis, eisque conciliari, & induci ad benefaciendum iis qui benè operantur, Ibid. it signifieth, saith he, that God is delighted in good works, and is therewith conciliated, (that is, moved to befriend, as we say) and induced thereby to do good unto those that do well. Which is that that we mean, when we say that works are meritorious. Well it were indeed if they either meant or maintained no more than is here said. Little controversy would there then be between us and them. But to let these things pass, lest I be in this point overlong. Do all Catholics deny indeed even to works done of Faith and Grace all merit of condignity? And is there no difference at all among them therein? Yea doth not Bellarmine himself maintain the contrary? Or doth he not know that there is difference among them herein? and that the most of them (of later times especially) go the other way? Yes undoubtedly. But he dealeth herein, as he doth in the point of Adoration of Images. It is a q Imagines coli eadem cultu cum Prototypo, sive quo coluntur, quorum sunt imagines; Christi & Dei latria: est opinio communi Theologorum sententia recepta. Sic Thom. Albert. salved. Almam. Marsil. Maiol. Capreol. Cajetan. & caeteri juniores. Azor. institut. lib. 8. cap. 6. & Greg. de Valent. de Idolatr. lib. 2. cap. 6. common Tenent among them, that Images are to be worshipped with the self same worship that those are worshipped with, whose Images they are: and so consequently the Images of God and Christ with divine Worship. And Bellarmine himself, though a little qualifying it, both alloweth and defendeth it, r Si de reipsa agatur, admitti potest Imagines posse coli impropriè vel per accidens, eodem gene●e cultus, quo exemplar ipsum colitur, etc. Bellarmin. de cult. Sanct. lib. 2. cap. 23. that by accident, or improperly they may be and are so worshipped; to wit, either s Quando imago accipitur pro ipso exemplari, cujus vicem gerit, Ibid. as those Images are Gods or Christ's Deputies, and so receive for God or Christ himself the worship due to either; or t Cum exemplar consideramus quasi imagine vestitum, etc. Ibid. as men conceive God or Christ clad in that Image, as a King in his robes, and so worship the Image in the same worship together with either. But yet, saith he, u Quantum ad modum loquendi, praefertim in concione ad populum, non est dicendum imagines ullah adorari debere latria; sed è conirario, non debere sic adorari. Bellarm. ibid. c. 22. you must not in any wise tell the people so in the Pulpit, that any Images are to be worshipped with Divine worship; but the conrtary rather, that they are not to be worshipped. And why so? Forsooth, x Offendit aures Catholicorum. because many good Catholics cannot endure to hear that Images should so be adored: and again, y Praebet occasionem haereticis liberius blasphemandi, Ibid. Because it giveth Heretics occasion to speak more freely evil of them. And in like manner dealeth he in this matter of Merit. Because our Writers justly tax them for extreme arrogance therein. Bellarmine here flatly denyeth it, and saith that none of them maintain it, and we do but belly them in charging them with it. And yet, to pass by what before was alleged out of him; and what he saith elsewhere again, that a Remissio venialium justo Dei judicio redditur bonis meritis justorum. Bellarm. de justific l. 1. c. 21. the remission of some sins is even in justice due to man's good merit; Where professedly he handleth the Controversy concerning the merits of man's works, he concludeth the direct contrary to what here he avoweth, and condemneth what he averreth here, as no better than Heresy. The very Title of his Discourse is, b Opera justorum ex charitate facta esse meritoria vitae aeternae ex condigno. Bellar. de justif. l. 5. c. 16. That men's works done of charity do condignly merit or deserve Life eternal; and that, c Non solum ratione pacti, sed etiam ratione operum, Ibid. c. 17. not only in regard of God's Covenant, but in regard of the works themselves. In the Discourse itself he telleth us, that d Catholici omnes agnoscunt, opera bona justorum esse meritoriá vitae aeternae, Ibid. cap. 16. All Catholics hold that they merit life eternal. That e Aliqui censent non esse utendum vocibus his de condigno & de congruo. Sed absolutè esse dicendum, Opera justorum esse & meritoria vitae aeternae ex gratia Dei. Ita Thom. walden's. de Sacram. tom. 3. cap 7. & Paul Burg. addit. ad Lyr. in Psal. 35. some of them indeed would have no mention made either of condignity, or congruity; f Alii volunt esse meritoria de condigno largo modo, quod respectu condigni propriè sumpti dicatur congruum, respectu congrui possit dici condignum. Itá Durand. in 2. Sent. d. 27. q. 2. Et Greg. Arimin. in 1. Sent. d. 17. q. 1. art. 2. Some go a middle way between congruity and condignity; and g Quidam distinguunt inter dignum & condignum, & meritum ex digno admittunt, non ex condigno. some again would distinguish between dignity and condignity. But that h Communis sententia Theologorum admittit simpliciter meritum de condigno. Bellarm. ibid. the common opinion of their Divines admitteth merit of condignity: which he also concludeth with. Again he saith that i Quidam existimant opera bona non esse meritoria vitae aeternae ex condigno ratione operis, sed tantum ratione pacti, & acceptationis divinae, Bellarm. de justific. l. 5 c. 17. some of their Divines hold, that such works do not merit life eternal condignly, in regard of the work itself, or the worth of it, but in regard of God's Covenant and his acceptation of them only; And that k Ita Scot in 1. Sent. d. 17. qu. 2. quem alii quoque ex veteribus scholasticis sequuntur. thus only the Ancient Schoolmen held. l Non defunt qui censent esse meritoria ex condigno ratione operis, etiamsi nulla extaret divina conventio. Ita Cajetan. in Thom. p. prima secundae q. 114. a. 1. & Dominic. à Soto de Nat. & Grat. cap. 7. Others, that they merit it condignly in regard of the work itself, and the worth of it, albeit that God with man had made no such agreement at all. m Nobis media sententia probabilior videtur, esse scil. meritoria ex condigno ratione pacti & operis simul, Bellar. ibid. He himself thinketh best to go the middle way, as he saith the Council of Trent doth; to wit, that they merit it condignly, in regard both of the agreement and the work jointly together. And that we may not mistake his meaning herein, he telleth us further, that he doth n Non quod sine pacto & acceptatione non habeat opus bonum proportionem ad vitam aeternam ex operis dignitate, Ibid. not thus determine, as if he held, that such works did not in regard of the dignity and worth of them well deserve life eternal, albeit no such agreement were; but merit it in regard of God's gracious acceptance only: o Detrabitur de gloria Christi, si merita nostra sint ita imperfecta, ut non sint meritoria ex condigno, nisi ratione acceptationis Dei, Ibid. for it were a disgrace to God, if his grace in us should be so poor and imperfect as to merit no otherwise: (as the Louvain Professors also, too base and beggarly for us p Absit ut justi vitam aeternam expectent sicut pauperes eleemosynam, multo namque gloriosius est ipsos quasi victores & triumphaetores eam possidere, tanquam palmam suu sudoribus debitam. Ruard. Tapper. explic. art. L●van. tom. 2. c. 9 to crave it and have it as an alms:) and that they therefore deserve it, because q Ita ut in bono opere sit quaedam proportio & aequalitas ad praemium, vitae aeternae, Ibid. there is a kind of proportion and equality; yea not r Satis est proportionalis aequalitas, Ibid. c. 18. a proportionable only, but s Modus futuri judicii erit sec. justitiam commutativam, quoniam Deus non solum constituet proportionalem aequalitatem inter merita & praemia, sed etiam absolutam aequalitatem inter opera & mercedes, Ibid. cap. 14. an absolute equality (for so he saith in express terms elsewhere) between the work and the wages: And that is properly merit of condignity indeed, t Vbi opus est per se aequale mercedi, Ibid. l. 1. c. 21. verè par mercedi, Ibid. l. 5. c. 17. when the work is equal of itself to the wages: which merit of condignity he saith therefore is u Meritum verè & propriè, Bellar. de poenit. l. 4. c. 8. truly and properly, x Simpliciter & absolutè tale. Idem de justific. l. 5. c. 18. simply and absolutely so termed; y Meritum ex justitia & sec. debitum. Ibid. l. 1. c. 21. Ex justo Dei judicio, Ibid. l. 5. c. 16. Merit in justice, or of right and due debt: which a Meritum ex gratia magis quam justitia: meritum imperfectum, Ibid l. 1. c 21. Meritum impetrationis tantum, Ibid. & in Indic. de lib. concord. sup. that other of congruity is not. And such works therefore, say our Rhemists, are b Rhemens'. in 2 Tim. 4.8. truly and properly meritorious, and full worthy of everlasting life, so that Heaven is the due and just stipend or recompense, which God by his justice oweth to persons so working; and that c jidem in Hebr. 6.10. so fare forth, that he should be unjust, if he should not render Heaven for the same: Albeit d Damnatum Parisiis an. Dom. 1354. Fr. Guidonis enunciatum hoc: Quod homo meretur vitam aeternam de condigno: quod si non daretur ei, fieret injuria, & quod Deus faceret sibi injuriam. In Bibliothec. Patr. tom. 4. edit. 2. that assertion was by the Divines of Paris almost 300. years since condemned as false and heretical; and by Durandus, saith Bellarmine himself, e Temerarium & blasphemum esse dicere, Deum fore injustum si meritis hominum justorum non reddat mercedem, etc. Ex Durando Bellarm. de justific. l. 5. c. 16. Vide Durandum in 2. Sent. d. 27. q. 2. Nam quod Bellarm. promissam, addit, de suo est. it is censured (and that not unjustly) not as bold only, but as blasphemous. But why is God's agreement needful then? or why doth Bellarmine require that also? He telleth you himself; not for any defect or want of worth in the work; but f Requiritur pactum & conventio: nisi enim id praecesserit, non potest ex justitia commutativa, neque ex distributiva etiam, opus alterum obligare, quantumvis eximium sit, & aequale mercedi, Idem de justific. l. 5. c. 14. because that without some such agreement no reward or wages can of right be claimed for any work, albeit of itself otherwise it be never so worthy. Lastly, he telleth us that g Non desunt gravissimi Autores, qui sentiant, Omne opus bonum hominis justi & habitu charitatis praediti, vitae aeternae meritorium esse, Ibid. c. 15. there want not very grave Authors, who think that every good work of a just man endued with Charity, meriteth or deserveth life eternal. h Probabilius videtur ad meritum exigi, ut opus bonum, vel tunc cum fit, actu imperetur à charitate, atque in Deum ut finem ultimum referatur; vel certè nascatur ab actu imperato à charitate, atque in Deum ante relato; quod est virtute non actu in Deum referri, Ibid. Which he thus fare forth also subscribeth unto, if this condition be added, that not only the party doing it be endued with Charity, but the very work itself also do actually, or virtually at least proceed from Charity, and be done for God's sake. So that not only the whole course and tenor of a godly man's life uprightly and religiously led, being laid altogether in one lump, but every particular such action of it, considered alone by itself, should by this their doctrine deserve no less than Heaven at God's hands. And then belike so oft as they have done any good work merely for God's sake, so oft have they deserved an Heaven at least of him. It were absurd and senseless for a sorry beggar to imagine (that I may use Bellarmine's own comparison) that by weeding though a whole day in the King's garden at Whitehall, he had in regard of the worth of the work done by him, deserved an hundred jacobusses, because his Majesty had promised for his day's work to give him such wages. i Si opus aliquod sit multo inferius mercede ex conventione promissa, ut si Dominus vineae conduceret operariors, & non denarium diurnum, sed centum nummos aureos pro mercede promitteret, non esset meritumex condigno ratione operis, Bellar. de justific. l. 5. c. 17. Bellarmine himself will not deny it. But it were much more absurd for such an one to imagine, that for every weed that in that his day's work he had pulled up (were it done out of never so much love to his Sovereign) he had deserved, I say not an Earldom, or a Dukedom, but a Crown at least or a Kingdom. And yet is there fare greater disproportion here between the work that we do, and the reward that we expect, than could there be between the work and the wages: Since that k Finiti ad infinitum nulla est proportio. itaque rectè Fulgent. ad Monim lib. 1. Tantum ibi gratia, divinae retributions exub●rat, ut incomparabiliter atque ineffabiliter omne meritum quamvis bonae & ex Deo datae humanae voluntatis & operationis excedat. between finite and infinite there is no proportion at all. And therefore saith our Countryman Thomas of Walden, though no friend to Wickliff; for he wrote professedly against him; l Quid dignum facimus ut participes coelestibus fieri inveniamur? etc. Thom. Wald. citante Vega de merit. q. 4. What can we do that should be worthy of heavenly things, which the Apostle saith, that m Rom. 8.18. The sufferings of this life are not worthy of? n Reputo igitur saniorem Theologum, fideliorem Catholicum, & Script. sanctis magis concordem, qui tale Meritum simpliciter abnegat, Idem ibid. I account him therefore the sounder Divine, the better Catholic, (and the Protestants belike then are the better Catholics herein), and one that agreeth more with God's Word, that simply and utterly denieth such Merit. o Totis licet animae & corporis laboribus desudemus, totis licet obedientiae viribus exerceamur, nihil tamen condignum merito pro coelestibus bonis compensare & offer valebimus, Eus. Emiss. nomine, hom. 3. ad Monach. And though a man, saith an uncertain Author, but alleged commonly by them, as Eusebius Emissenus, should with all the strength of body and mind exercise himself to the utmost, in obedience to God all his life long, yet could he bring out nothing, that by way of condign merit could countervail Heaven's happiness. For, considering the extent and continuance of it, p Quanto labore digna est requies quae non habet finem? Si verum vis computare & verum judicare; aeterna requies aeterno labore rectè emitur. Sed noli timere: in sericors est Deus, Aug. in Psal. 93. if we cast our reckonings up aright, saith Augustine, it should be eternal travel at least, that should purchase eternal rest. And considering the dignity and excellency of it, q Si homo mille annis serviret Deo etiam ferventissime, non meretur ex condigno dimidiam diem esse in regno caelorum, Anselm. de Mensur, c●uc. c. 2. Though a man, saith Anselme, should serve God in most fervent manner for a thousand years together, yet should he not thereby condignly merit to be but half a day in Heaven. And r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Matth. hom 79. though the godly have done a whole million of good deeds, saith chrysostom, yet that such a Crown, such an Heaven, and so great Honour should for so small piddling matters (in comparison thereof) be conferred on them, it is of God's free Grace, and (as he there also implieth) not of due debt, or of their des●rt. For, s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ibid. It is of justice, saith he, that the other are punished; it is of grace that these are crowned, that is, there is t Non tibi reddit debitam ●oenam, sed donat indebitam gratiam, Aug. in Psal. 31. deserved pain, as Augustine speaketh, repaid the one, Grace undeserved freely bestowed on the other. Anselme, it seemeth, thought he could not in an hundred, nay in a thousand years, do that, that they are able to do in less than an hour. He thought and taught that a man could not in a thousand years, by all that ever he did, or could do, merit half a day's abode in Heaven; and they think and teach (if they think at least as they teach) that a man may in much less than half a day's space do that, that shall merit more than a thousand thousand years, even an eternal abode in Heaven. chrysostom thought a man could not with a million of good works do that, that they think they can do with any one alone. For so many thousands of them, saith he, cannot in justice deserve the Kingdom of Heaven. Any one alone, say they, of those that we do, can do it. jacob deemed himself unable with all that he had done or could do, to require those favours, even in his Temporal estate, that God had conferred upon him: These men hold that they can by some one good deed of theirs alone, not requite God only for what they have already received of him, (for u Facilius & minus est reddere aequivalens ejus quod quis accepit ab ali●, quameum constituere debitorem: quia ad constituendum eum debitorem requiritur quod plus reddat quam acceperit, ut sic ratione plurium alius efficiatur debtor, Durand. in 2. Scent d. 27. q. 2. that must be done first, x Etsi proximo forte videatur quis reddere plus quam debeat; Deo tamea nemo unquam reddit quod debet. Bernard. de Divers. 36. Et hinc Thom. Bradward. de Caus. Dei, lib. 1. cap. 39 Nullus potest reddere plenarie debitum quod accepit à Deo, quare nec quicquam mereri ab eo ex pure debito & condigno. which no man indeed can do, ere they can merit aught at his hands) but engage him also to do further deservedly for them, even to the conferring of life eternal, and celestial glory on them. Thus we have seen, both what they hold, howsoever they seem sometime ashamed of it, and therefore one while deny, what another while they affirm: As also how contrary their presumptuous conceits and positions in this kind are to the humble confessions and acknowledgements of Gods sincere Servants, as well recorded in the Word, as reported elsewhere, yea a Vide supra ex Bellarm. de justific. lib. 5. cap. 7. related, alleged, and taken notice of by themselves. Use 4 But to leave them to their b Superbiae species est, qua quu credit habere pro meritis suis bona, quae à Deo habet. Gul. Perald sum. tom. 2. tract. 6. part. 3. c. 2. proud and Pharisaical fancies, and return home again to ourselves; this lastly should persuade us with the Apostle Saint Paul, c Philip. 4.11. to rest content with whatsoever estate God shall see good to place us in, with whatsoever he shall please to confer on us, and afford us, or whatsoever he shall think fit to call us unto; considering that we are not worthy of aught, but unworthy wholly of whatsoever we have, be it more or less. And if we be unworthy of what we have, be it never so little; then have we more than we are worthy of, even when we have least: And if we have more than we are worthy of; then have we no cause to repine, murmur, grow discontent, or complain, if we have not so much as such and such have; if we cannot go, or far as such and such do; if we have not so good trading, or our houses so well furnished, our wives and children so apparelled, as such and such have. Errors 2 This it is a great fault in the World, in this age of ours especially, Error 1 an age of excess; wherein d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. Oper. lib. 1. Vicinus dives cupiditatem irritat. Sen. epist. 7. each one striveth to go beyond another, in pride of apparel, in building, in expense in all kind of superfluity and excess; that e Instat equis auriga suis vincentibus; illum Fraeteritum temnens extremos inter euntem, Horat. Sat. 1. like men that run in a race, we cast our eyes forward on those that go before us, but we forget to look back unto those that come short of us. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Tranquil. Men and women look upon those many times that are of higher degree than themselves, and would fain match them, and go even with them. Or suppose it be but on those, that are of the same rank with themselves: they see how they go, how they far, how they spend; (and it is many times much more than they are well able to do, or than their means will well afford) and because they are loath to come behind any of their own degree; (that they deem were a disgrace to them;) they begin to think thus with themselves; What difference is there betwixt us and them? and why should not we then do as they do? And hence ariseth g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in 2 Thessaly. Homil. 2. Quod enixe concupiscunt ut sit, centabescunt quod esse non possit, Gilbert. in Cant. 19 a discontent in their minds, because they want means to do what they desire. Which their discontent, with their present estate, together with the inordinate and immoderate desire of that which they have not, and fain would have, only because they see others have it; is not only an occasion h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutarch. de Tranquil. to deprive and bereave them (with i Ester. 5.13. Haman, and ᵏ Ahab) of the comfort and benefit of what they have; but l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid. Quantumlibet saepe obligati, si quid unum neges, hoc solum meminerunt quod negatum est, Plin. epist. 4. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. Caesar. hom. 5. Qu●d facit oblivionem acceptorum? cupiditas accipiendorum, Senec. epist. 82. Non quid habeamus, sed quid petamus, inspicimus; non in id quod est, sed quod appetitur intenti. Nec ea intuemur que nos aliis praeposuere; sed ea solum quae praecedentium fortuna ostentat. Non potest quisquam & invidere & gratias agere. Idem de benef. lib. 3. cap. 3. Non quod habet numerat; tantum quod non habet, optat. Manil. Astronom. l. it is as a grave also, to bury in the thankful remembrance of those manifold mercies that God hath vouchsafed them, above many other, (it may be) even of their own rank; as if God had done nothing for them, (as those murmuring jews charged him, m In quo dilenisti nos? Malac. 1.2. Et sic isti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (ita quippe legendum.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Tranquil. Wherein hast thou loved us? that is, shown any love to us, done aught for us?) unless they may spend, and go, and be maintained in it, as such and such do. Yea so fare oft doth this corruption prevail with not a few, that with n Inops potentem dum vult imitari perit. In prato quodam rana conspexit bovem, Et tacta invidia tantae magnitudinis, Rugosam inflavit pellem; tum natos suos interrogavit, an 'bove esset latior. Illi negarant; rursus intendit cutem majore nisu.— Novissimè indignata dum vult validius inflare seize, rupto jacuit corpore. Phaedr. Fab. 28. Vide●tur & Horat. serm. l. 2. Sat. 3. Hinc Martial. l. 10. epist. 79. Grandis ut exiguam bos ranam ruperat ●lim; Sic, puto, Torquatus rumpet Otacilium. Sanum itaque Greg. Naz consilium de Eutax. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Frog in the Fable, h 1 King. 21.1— 4. they stretch their states so fare to get even with others, that at length all cracketh and cometh to nought, and both they and theirs rue it in the end. Again, others having sometime had more plentiful means, Error 2 and having then (as they might well do) proportioned their expense accordingly thereunto; when it pleaseth God to withdraw that their plenty in part, for causes best known to himself, and it may be among others, to try them, how they will take it, whether they will say with our Saviour, o Matth. 26.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Epictet. Arian. dissert. l. 2. c. 17. Deus quae voluit qui vult, semper est foelix. Sic enim homo ab humanis in divina dirigitur, cum voluntati humanae voluntas divina praefertur. August. in joan 52. Vide quid aequins sit, aut te voluntati divinae conformando subdere, aut quod ipsa tuae subserviat voluntati, Gerson. consol. Theol. l. 2. c. 1. Not my will, but thy will be done, and so practise what they daily p Mat. 6.10. pray; and with job, q job 1.21. Abstulit: sed & dedit. Sen. ep. 87. Tulisti, quoniam tuus erat, Bern. de Temp. 110. God hath given, and God hath taken again; blessed be his Name; and r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. Enchir. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Idem Arian. dissert. l. 1. c. 11. Ita Hieron. ad julian. Tulifti liberos quos ipse dederas. Non contristor quod recepisti; ago gratias quod dedisti. Et julian. Imper. apud Ammian. l. 25 Vitam reposcenti naturae, tanquam debitor bonae fidei redditurus exulto. so return God his own with thankes: Yet out of a pride of heart and stoutness of stomach, ( s Quanti humiliantur, & humiles non sunt? Bern. in Cant. 34. Et nec fractis cer vicibus inclinantur, Hieron. ad Aug. ep. 26. Many are humbled, saith Bernard, yet are not humble:) not enduring to strike sail, or to stoop an inch, they will strive to live still according to their former means, and shape their expense not by what they have, but by what they have had: and so whereas the Lord in mercy had yet left them a competency still, t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Tranquil. Meritò itaque Comic. Stich. 1. 2. Eam mulierem sapientem praedicat, quae aequo animo pati potest sibi esse pejus quam fuit. they cast the helve (as we say) after the hatchet, and overthrow all: Or u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dion. Caff. hist. l. 57 Apicius cum sestertiûm millies in culinam congessisset, aere alieno oppressus, rationibus inspectis, superfuturum sibi festertiûm centies computavit, & velut in ultima fame victurus si festertiúm centies vixisset, veneno vitam finivit, Sen. ad Helu. c. 10. Hinc Martial. lib. 3. epist. 22. Dederas, Apici, ter trecenties ventri: Sed adhuc supererat centies tibi laxum. Hoc tu gravatus ut famem & sitim, far, summa venenum potione duxisti. Nil est, Apici, tibi gulosius factum. they grow into such inward grief and discontent, because they cannot do still as formerly they have done, as either breaketh their hearts and shorteneth their days, or altogether disableth them unto the cheerful performance of any good office either to God or man. All which corruptions might soon be helped, if we could with jacob here say, and think as we say; Non sum dignus, Domine; Lord I am not worthy of aught. If we would look out abroad, but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Tranquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Favorin.— majori se pauperiorum Turbae comparet,— Horat. Sat. 1. Si vis gratus esse adversus Deum, & adv. vitam tuam, cogita quam multos antecesseris. Cum aspexeris quot te antecedant, cogita quot sequantur, Senec. ep. 15. Aspice quanto major pars sit pauperum. Idem ad Helu. cap. 12. cast our eyes now and then on those that have fare less than we have. As Aristippus, when a friend of his came to condole with him for some land that he had lost, demanded of him what he had to live on himself, and when he made answer that he had but some one small close only, he told him, that b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Aristip. apud Plut. de Tranquill. there was cause rather for Aristippus to bemoan him, than for him to bemoan Aristippus, who had more than thrice as much land still left him to live on than he had. It is hard but we should find some, with c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diogen. apud Plut. de prof. not. de muribus; quos & reliqis suis vescentes parasitos suos appestitabat, Laert. the Cynic, yea not a few be we never so needy, that would be glad of our relics. Or▪ if we would but d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & Diog. apud Laert. & Plut. de Sanit. tuend. Domum redeamus, Cic. Bruto. cast our eyes homeward, and consider ourselves, and our own unworthiness of aught, we might soon see how little cause we have to be discontent in such cases. For have we but little left? It is more than we deserve. Hath God taken much from us? he might well have taken more. As Anytus, a Gentleman of Athens, told his guests that were at table with him, when Alcibiades a young Gallant came in a revelling humour and took away the one half of his plate that stood either for show or service upon the cupboard, and they marvelled much at it, that Anytus could so take it, affirming that he had dealt very unkindly with them, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Athen. Dipnosoph. l. 12 Velure ut Plut. in Alcib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pulo, tamen Plut. ex Athen. castigandum: qui & in Erot. sic extulit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xyland.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nay rather, quoth he, he hath dealt very kindly with us, that he hath left us half, when he might have taken all: for it was all his, or at his command. So it is here indeed. He taketh part, that f Act. 17.25. 1 Tim. 6.17. gave all; and that might therefore as well take all as part; because g 1 Chron. 29.12, 14, 16. all is but his own. They tell of a jewish Doctor, that was called h Rabbi Gam zoth, ex ore D. Leifeild. Rabbi This-too, because he used always to say, whatsoever befell him, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiam hoc bonum est, Et hoc etiam; Et hoc; Sic Ezech. Esa. 39.8. Et Antigonus morbo correptus leviusculo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Apophth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plut. de Tranquill. This is good too, and this too, and this too, and this too, etc. And in like manner may we well say, how little soever be left us, This is more than I am worthy of, and this too, and this too, etc. If God shall again and again too, never so often, impair our estates, and by piecemeal withdraw from us what he hath formerly conferred on us: And consequently as k Doles quod amisisti? gaude quod evasisti, Sen. excerpt. do remed. fortuit. he said to one that though with loss of goods, had in safety yet escaped himself to the shore, l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Tranquil, not repine or murmur for what is lost, but be thankful to God m Esa. 1.9. Lament. 3.22. Ezra 9.13, 15. Nehem. 9.31. for what is left, and n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. Epita. Patr. Habere siquidem eripitur; habuisse nunquam, Sen. for what formerly we have had. Hitherto we have considered of jacobs' unworthiness, by himself Particular 2 here acknowledged: God's goodness. we come now to see Gods undeserved goodness to jacob. Wherein there offer themselves to our consideration; 1. The grounds of it, and 2. The fruit and effect of it. The grounds of it are two; Grounds 2 Gods Mercy, and God's Truth: His Mercy in promising what he had now performed; his Truth in performing and making good what he had promised. Ground 1 First, his Mercy: where observe we that whatsoever we have or hope from God, it is all of mere mercy. God's Mercy. Unworthy of all thy Mercies; saith jacob. And, o Psal. 103.4. who p Coronat te. Vulg. & Vatabl. quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona. Vnde Aug. de verb. Ap. 2. Post redemptionem ab omni corruptione quid restat nisi corona justitiae? Ipsa certè restat; sed etiam sub ipsa vel in ipsa non fit caput turgidum, ut recipiat coronam. Dicturus erat, Coronat me; merita mea fatetur, etc. debitum redditur non donatur. Audi, etc. De miscricordia te coronat, de miseratione te coronat. Non enim dignus fuisti quem vocaret, & vocatum justificaret, & justificatum glorificaret. Et de sp. & lit. c. 33. Ho fiet in judicio, ubi necessarium fuit commemorare misery. & miserat. Vbi jam exigi debita & reddi merita sic possent videri, ut nullus esset misericordiae locus. Necessaria itaque est nobis Salvatoris misericordia, sive cum convertimur, sive cum praeliamur, sive cum coronamur. Idem de Corrept. & Grat. cap. 13. crowneth, or q Cingit, vel circumtegit, jun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Psal. 5.12. Benevolentiâ tuâ tanquam umbone circumteges eum. Observe. 3 invironeth thee rather, with Mercies; saith the Psalmist: and r Psal. 103.10. doth not deal with thee according to thy deserts. s Nam si secundum merita tibi daret, damnaret te, August. in Psal. 102. Si quod debetur redderet, utique damnaret. Idem in Psal. 31. Si vellet pro meritis agere, non inveniret, nisi quod damnaret. Idem in Psal. 94. For if he should so do, he should damn thee; saith Augustine. And, t Psal. 32.10. who so trusteth in the Lord, Mercie shall u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompass him on every side; saith David. Now this point, Confirmation. that all that we either receive or expect is of God's Mercy, howsoever it be by the former consideration sufficiently confirmed. For x Vise August. supr. de verb. Ap. Serm. 2. if we be not worthy of aught, then is nothing of merit. And if nothing of merit, than all consequently of mercy. Yet consider we for the further proof of it these two things; The manner of God's Promises, and Consider. 2 The prayers of God's Saints. Consid. 1 First, the Promises of God run all upon Mercy. a Exod. 20.6. & 34.7. Deut. 5.10. God's promises. Showing mercy to thousands, with them that love him, and keep his Commandments. And, b Luk. 1.50. His mercy is for ever and ever on those that fear him; c Psal. 103.17, 18. and keep Covenants with him, and think upon his Commandments to do them. And, d Malac. 3.17. I will spare them (and there is mercy then) that fear me, and think on my Name, as a man spareth his Son that serveth him. e jam. 2.13. Misericordiam qui non praestat alteri, tollit sibi. Chrysol. ser. 42. There shall be judgement without mercy to those that show no mercy. And, f In illo judicio, in que justi coronantur, & injusti damnantur, alii cum misericordia, alii sine misery. judicandi. Nam cum dicit, judicium erit sine misery. iis qui non fecerunt misericordiam manifestatur in his, in quibus inveniuntur bona opera misericordiae judicium cum misericordia fieri, ac per hoc ipsam etiam misericordiam meritis bonorum operum reddi, Aug. de Corrept. & Grat. c. 13. If without mercy to those that show no mercy; then with mercy even to those also that show mercy; saith Augustine. Yea so saith our Saviour himself; g Mat. 5.7. Blessed are the merciful; for they shall have mercy shown them. And, h Rom. 6.23. The grace of God is ( i Sicut joan. 12.50. & 17.3. Quod & Piscator observat. that is, bringeth) life eternal; saith the Apostle. Which place Augustine entreating of, k Mors meritò stipendium, quia militiae Diabolicae mors aeterna tanquam debitum redditur. Vbi cum posset dicere, & rectè dicere, Stipendium justitiae vita; maluit dicere, Gratia Dei vita aeterna, ut hinc intelligeremus, Deum nos ad vitam aternam, non pro meritis nostris, sed pro sua miseratione perducere, August. de Grat. & lib. arb. cap. 9 & Gloss. Ordin. in Rom. 6. The Apostle, saith he, having said, the wages of sin is Death; because everlasting death is repaied as of debt due to the service of Sin and Satan; he doth not say, albeit he might also so have said; but the reward of Righteousness is Life eternal: But he chose rather to say, God's Grace (or l Gratia nisi gratis sit, gratia non est, August. Enchir. c. 107. Gratia enim vocatur, quia gratis datur. Idem in joan. 3. Quomodò est ergò gratia, si non gratis datur: quomodo est gratia, si ex debito redditur? Idem de Grat. Christi, c. 23. Nisi gratuita non est gratia. Ibid. c. 31. Nullo modo est gratia, nisi fuerit omni modo gratuita. Idem de pecc. Orig. cap. 24. free favour) is Life eternal; that thereby we might learn that God bringeth us to Life eternal, not for our Merits, but of his Mercy. In regard whereof Tertullian also very fitly termeth (alluding to military matters) m Mortis stipendium; Vitae donativum. Tertul. de Resurr. carn. Quo vocabulo usus est & Durand. in 2. Sent. d. 27. q. 2. the one a Stipend, the other a Donative; because, as Bernard saith well, n Aeternam vitam nullis potes operibus promereri, nisi gratis detur & illa, Bern. de Temp. 48. Vnde & scitè subjungit Idem ibid. Ipse enim peccata condonat, ipse donat merita, & praemia nihilominus ipse redonat. it cannot be had but by donation, or free gift. And o Merces ex dono nulla est, quae debetur ex opere. Hilur. in Matth. Can. 20. if of free gift, than not of due debt, or desert for any work done, saith Hilary. For, p Debitum & donum non consistunt, Faber. in Rom. 8. gift and debt cannot stand together; saith Faber. Yea Cardinal Cajetan himself on those words of the Apostle, q Non dicit, quod stipendia justitiae vita aeterna: ut intelligamus non ex nostris meritis, sed ex gratuito Dei dono assequi nos vitam aeternam, Cajet. in Rom. 6. He saith not, The wages of righteousness is Life eternal; but the grace, that is, the gift of God, is life eternal; that we may understand that we attain life eternal not by our merits, but by God's free gift. For which cause also he addeth, In Christ jesus our Lord. r Ecce meritum; ecce justitia, cujus stipendium est vita aelerna: nobis autem est don●m ratione ipsius Christi jesu. Idem ibid. Behold the merit; behold the righteousness, the wages whereof is life eternal; but to us in regard of Christ himself it is a gift. And lastly, to add one place more of so many as might be added; s Psal. 62.12. With thee is mercy, saith the Psalmist to God: for thou wilt reward every man according to his works. Concerning which words Gregory, (on that of the Psalmist, t Psal. 143.8. Make me to hear thy mercy in the morning; which u Greg. in Psal. Poenit. 7. he expoundeth the resurrection) having moved this Question; x Si illa Sanctorum foelicitas etc. misericordia est, & non meritis ●oquiritur, ●bi erit, quod scriptum est, Et tu reddes etc. Si secundum opera redditur, quomodo misericordia aestimabitur? If the happiness of the Saints be of mercy, and not of merit, how is it said, Thou wilt render to each one according to his works? If according to men's works it be rendered, how may it be deemed mercy? He thus answereth; y Sed aliud est focund●m opera reddere, & aliud propter ipsa opera reddere, Greg. ibid. It is one thing to render according to works, and another thing to render the reward for the works themselves. a In eo quod sec. opera dicitur, ipsa operum qualitas intelligitur, ut cujus apparuerint bona opera, ejus sit & retributio gloriosa, Ib. In the one is noted only the quality of the work, (a fare other exposition than b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertitur, secund. in meritum, vel promerito & dignitate operum. Quid est enim reddere sec. opera, nisi reddere sicut opera merentur? Bellarm. de justific. l. 5 c. 2. Bellarmine giveth of it) that those that have done well, shall receive a royal reward. (And in the other then consequently should be implied an equality between the work and the wages. But) c Illi namque beatae vitae, in qua cum Deo & de Deo vivitur, nullus poterit aequari labour, nulla opera comparari, etc. Greg. ibid. No labour or work of ours, (nothing that we can either do or endure) by the Apostles own testimony, can be equal to, or once compared with that blessed life, wherein men shall live of God and with God. For, d Rom 8.18. Minora sunt omnia quae patimur & indigna, pro quorum laboribus tanta rependatu futurorum merces bonorum, Amb. epist. 12. the sufferings of this life, (yea e Ne si unus quidem universas sustineret, Bern. de Temp. 48. all of them, if any one man could and should undergo them all, saith Bernard, f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Macar. homil. 15. from the very beginning of the world too, saith Macarius, unto the world's end) are not worthy, saith the Apostle, of the Glory that shall be revealed ( g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non dicit, nobis, sed, in nobis. Neque enim crimus otiosi spectatores, sed participes glo●iae, 1 joan. 3.2. Bern. de Precept. & Dispens. not, unto us, as he also well observeth, but) in us. And, h Quid sunt merita omnia ad tantam gloriam? Non sunt talia hominum merita, ut propter ca vita aeterna debeatur ex jure; aut Deus injuriam faceret, si eam non donaret, Bern. de Temp. 48. Itaque scitè Prosper. in Psal. 102. Per candem misericordiam dantur corona meritorum, per quam data sunt merita coronarum. what are all man's merits then, saith Bernard, to it; that it should of right be due to them: or that God should do men wrong, if he bestowed it not on them? as i Rhem. in Heb. 6.10. our Rhemists before affirmed that he should. k Neque gratia salutis operibus debetur, sed solius Dei bonitati, jac. Faber. in Luc. 3. The grace therefore of salvation is not due to works, saith Faber, ( l Deleatur, Index expurg. Belgic. which the Popish purgers cross out of him) but to the goodness of God alone. m Non in Meritis, sed in misericordia Dei salus humana consistit, Origen. in Rom. l. 9 cap. 11. Nor doth man's salvation consist in man's merits, but in God's mercy, saith Origen. Consider. 2 Again, the prayers of God's Saints strike all upon this string. Of David, chrysostom observeth, The Saints Prayers. that though he were n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. de Compunct. 2. a man of singular parts for sincerity and piety, by o 1 Sam. 13.14. Gods own testimony of him; and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem in Psal. 12. had many good deeds that he might have alleged, yet q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. in all his prayers ordinarily r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid. he hath recourse only to God's mercy, s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid. that alone he pleadeth, that alone he relieth upon, t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de Compunct, 2. and desireth to be saved by. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Psal. 12. Let others, saith he, allege and plead what they list; x Psal. 13.5. I will hope in thy mercy: that I plead and allege, and that do I hang all mine hope upon. And, y Psal. 4.2. Have mercy on me, and hear me; and z Psal. 6.2. Have mercy on me, for I am weak. And, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Psal. 6. The same song, saith he, have we need to sing every one of us, albeit we had done ten thousand times ten thousand good deeds, and attained even to the very highest pitch and perfection of righteousness: b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem in Psal. 4. for it is yet of mercy and loving kindness still that we are heard, and that we are saved for all that. So the same David again elsewhere, c Psalm. 109.21. But thou Lord deal mercifully with me for thy Names sake. And, d Psal. 6.4. & 31.16. & 109.26. Save me for thy Mercy sake. e Propter misericordiam tuam, non propter meritum meum, August. in Psal. 6. & Ruffin. ibid. For thy mercy, not for my merit, saith Augustine. f In misericordia tua, non in justitia mea. Ruffin. in Psal. 30. For thy mercy, not for my righteousness, saith Ruffian. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Psal. 108. Non quia ego sum dignus, sed quia tu es misericors, August. in Psal. 30. Conc. 3. Not because I am worthy, but because thou art merciful, saith chrysostom. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. ibid. He flieth only to God's goodness and his loving kindness: i Gratuita gratia commendatur, non ex operum debito, Prosper. post Aug. in Psal. 108. Commending God's free grace, not claiming ought as due to his good deeds, saith Prosper. It is as if he had said; k Non de meis meritis conf●dens, ut me salvum facias supptico, sed de sola misericordia tua praesumens impetrare, quod non de meritis meis spero, Greg. in Psal. Foenit. 1. I entreat thee to save me, saith Gregory, not trusting to mine own merits, but presuming only to obtain that of thy mercy, which by mine own merits I have no hope to obtain: Or, l Noli me audire secundum judiciariam severitatem, sed sec. misericordissimam bonitatem, Aug. in Psal 30. & ex eodem Lombard. ibid. I entreat thee to hear me, not in thy judiciary severity, but in thy most merciful bounty; saith Augustine. m Negat merita sua, Cassiod. in Psal. 30. He renounceth his own merit; and n Salvum se petit fieri, non sec. merita sua, sed propter divinam misericordiam: in qua dum fixa spes ponitur, venia facilius impetratur, Idem in Psal. 6. he desireth to be heard, saith Cassiodore, not according to his merits, but for God's mercy sake: whereon when our hope is fixed, pardon is the easilier obtained. And, o Psal. 119.41. Let thy mercy also betide me, and thy salvation, according to thy Word. p Secundum verbum tuum, non sec. meritum meum, August. in Psal. 118. According to thy Word, not according to my merit; q Filius esse vult promissionis, non elationis, Ibid. A child he would be not of pride, but of the promise, saith Augustine. And again; r Psal. 25.11. For thy Name sake be merciful to my sin: for it is much. s Propter nomen tuum, non propter meritum meum, Ruffin. in Psal. 24. For thy Name, not for my merit; saith Ruffian: and Bernard; t Sed & quantumlibet poeniteat, quantumlibet se afflictet & maceret, Propter nomen tuum, non propter meritum meum propitiaberis peccato meo, ait justus, Bern. de Divers. 22. Be I never so penitent, and afflict and macerate myself never so much. u Totam salutem suam hic attribuit misericordiae salvatoris, Hugo in Psal. 24. He attributeth his whole salvation to the mercy of his Saviour, saith Cardinal Hugh. And, x Psal. 25.7. In mercy remember me, or think upon me, for thy goodness sake, O Lord. y Non secundum iram, qua ego dignus sum; sèd sec. misericordiam tuam, quae te digna est, Aug. in Psal 24. Not in wrath, as I am worthy; but as is worthy of thee in thy mercy; saith Augustine. z Non propter meritum meum, sed propter bonitatem tuam. Ex Aug. Alcuin. & Gloss. Ordin. Lomb. in Psal. 24. For thy goodness, not for any merit of mine; saith Peter Lombard. For, a Dicendo, Propter bon. t. D. fecit intelligi, Non propter mer. meum. Cassiod. ibid. When he saith, For thy goodness, his meaning is, and he would so be understood, Not for my merit; saith Cassiodore. Who thence also observeth that, b Vnde nullum fas est aliquando praesumere, nisi quem graviter contingit errare, Idem ibid. No man without grievous error, may presume at anytime thereon. And yet again; c Psal. 31.3. For thy Name sake guide and conduct me. d Propter nomen tuum, non propter meritum meum, Aug. in Psal. 30. Conc. 1. & Hugo ibid. & in Psal. 142. For thy Name, not for my merit; saith Augustine, and Hugh the Cardinal after him: e Non quia eo sum dignus; sed ut tu glorificeris, Idem ibid. Not for my worth, desert, or dignity, but for thy Glory. And Hilary on those words of his, f Psal. 119.149. Hear my voice according to thy mercy, or thy loving kindness, O Lord. g Nos si semel jejunamus ut hominibus placeamus, aut exiguum nescio quid damus, dum pulsantem fores nostras inopem non sustinemus; deberi nobis ut audiamur existimamus, Hilar. in Psal. 118. part. 19 We, saith he, when we have fasted some once, out of vainglory, or given aught to a beggar for his mere importunity, think that God is bound by and by to hear us; h Post haec etc. in operibus bonitatis totius perfectus, totum de Deo sperat, totum ex misericordia ejus expectat, omnem in ea spem reponit, audiri secundum eam vocem suam rogat, Ibid. Whereas David after all his hearty crying, his night watchings, his early meditations, his continency in his younger years, his diligent enquiry into God's Statutes, and his careful keeping of his Testimonies, having attained to a perfection in all kind of goodness, yet hath his hope wholly in God, and expecteth all from his mercy, placeth all his hope in it, and desireth to be heard according to it. And chrysostom preaching upon the Prayer of Eleazar, entreating i Gen. 24.12. mercy and kindness for his Master Abraham; ( k See Sermon on Eleazers' prayer. and whose merits might better have been pleaded than his?) l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. tom. 8. serm. 15. That you may not imagine, saith he, that he demanded it as a debt, Deal mercifully or show mercy, saith he, to my master Abraham. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid. Though we had done ten thousand good deeds, saith he, yet is it of grace that we require to be saved, and of loving kindness, not of debt or desert, that we look to receive this. So the Apostle; n 2 Tim. 1.16, 17. The Lord show mercy to Onesiphorus his family. (The Lord show him mercy, because he shown me mercy.) For he often refreshed me, and was not ashamed of my chains; but when he was at Rome he diligently sought me and found me; and in how many things he steeded me (or supplied me) at Ephesus, thou well knowest. And, o Ibid. 18. the Lord grant therefore, that he may find mercy with the Lord in that day. p sicut Apostolum requirens invenit, sic & misericordiam quaerens inveniat apud judicem, Ambr. nomine in 1 Tim. 1. That as he sought me and found me; so he may find mercy when he shall seek it at the hand of his judge; saith one that beareth the name of Ambrose. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in 2 Tim. hom. 3. That as I found mercy with him, so may he find mercy with God; saith chrysostom: And mark you, saith he, how he saith, r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. nothing, or not any thing but mercy: Eleemosynam, that is, word for word, Alms, that which s Ruard. Tapper. supra. Absit, ut tanquam pauperes eleemosynam expectent. the Popish Professor so much scorned before: Mercy in that day, wherein t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. we shall have much need of it; u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. ibid. if Onesiphorus for all these his good works, we (the most of us) much more. There is mercy as well for those that holp him, as x 2 Tim. 4.14, 16. Aliter enim de eyes, qui ex malitia obstiterant; aliter pro eyes, qui ex infirmitate deliquerant, uti & Aug. observat. in Iosh. quaest. 30. for those that forsook him; as well mercy in rewarding the one, as mercy in pardoning and not punishing the other. So Daniel also, y Dan. 9.18. Vide Hug. Card. in job 9.21. We present these our prayers unto thee, not for any our righteousness, (that is, any righteous works of ours; z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz adv. Eunom Orat. 4. for we have none, saith Gregory Nazianzene; such at least as we dare plead the worth of) but for thy tender mercies. Whereupon also saith Aquinas, a Impetratio orationis innititur misericordiae; meritum autem condigni innititur justitiae. Et ideò multa orando impetrat homo ex divina misericordia, quae tamen non meretur secundum justitiam. Tho. sum. part. prima secundae q. 114. a. 6. Obtaining by prayer indeed resteth upon mercy; whereas merit of condignity resteth upon justice or Righteousness: and therefore by prayer do men obtain many things of God in mercy, which yet in justice they deserve not. Yea so the Papists themselves in their Liturgy, (retaining yet still some broken relics of Antiquity) contrary to their School-learning, desire God b Non meriti aestimator, sed veniae largiter, Missal. in post. common. not to ponder their merits, but to pardon their misdeeds; and so consequently c Psal. 65.3. to be merciful (as the Psalmist speaketh) to their sins. And, a Popish Writer commenting upon that place; d Quid meriti apud Deum poterimus obtendere, cui debemus omnia? Luc. 17.10. Quid nobis de bonis operibus poterimus applaudere, cum universae justitiae nostrae sint quasi pannus menstruatae apud Dominum? Esa. 64.6. Nulla igitur in Deum sunt nostra merita, cui debita sunt omniae quae praestamus. jodoc. Clicthov. in Canon. Miss. What merit, saith he, can we pretend or plead to God, whom we own all unto? Or how can we applaud ourselves in our good deeds, when all our righteousness is but as a filthy rag in God's sight? Our merits therefore are none to God, whom all that we do, is due unto, etc. And it is a good rule that Bernard giveth for Prayer in general: e Qui petit, primò debet attendere, ut pro suis meritis nihil accepturum se putet, sed de Dei misericordia tantum, quicquid rogaverit, impetraturum. Bern. in Sentent. He that cometh, saith he, to ask aught of God, must in the first place have an eye unto this, that he look not to receive aught for his own worth or merits, but hope to obtain whatsoever he craves, only of God's mercy. And when we come to pray (saith Aquinas) we must f Causam excogitare quare debeat concedi: & hoc non merita nostra, sed miseratio Domini, Aquin. in 1 Tim. 2. devise some cause why our suit should be heard, and that must be not our merit, but God's mercy: according to that of Daniel above mentioned, which he also there allegeth. It is all of mercy therefore, that God promiseth: It is all of mercy that God's children pray for. It is g Heb. 4.16. a Throne of grace that they repair unto; and it is h Ibidem. mercy that they there sue for. It is for mercy all that they pray; And to mercy it is, that they ascribe all: whatsoever either by prayer they obtain at God's hand, or i Fides aliquando recipit, quod oratio non praesumit, Bernard. de Grad. humil. Et instat in Laz. resuscitato, joan. 11.23. without prayer they have voluntarily conferred on them by him, (as jacob here much more than ever k Genes. 28.20. Vberior semper est Dei gratia, quam nostra precatio, Ambros. in Luc. Et instat in latrone in Paradisum translato. Luc. 23.42, 43. Sic 2 Paral. 1.12. Psal. 21.4. Luc. 15.19, 22. he did or durst ask,) they acknowledge all to come of mercy. l Genes. 33.6. They are the children, saith jacob, that God hath of his mercy given thy Servant. And, m Gen. 33.11. God hath been merciful to me: and therefore have I all this. And here in my Text; All the mercies, that thou hast showed me. Even n justi nihil tribuent meritis suis. Non tribuent nisi totum misericordiae tuae, Aug. in Psal. 139. the just, saith Augustine, will ascribe nothing to their merits, but give all only to God's mercy. For, o Dost gratia, quicquid meritis deputas, Bern. in Can. 67. All is taken from the one, that is ascribed to the other, saith Bernard. Use 1 Now this first again serveth even to cut the very throat of that Romish Doctrine of Merit. For mercy and merit (as they understand it) by their own confession cannot stand together. p Id quod ex condigno quis meretur, non ex miseratione, sed ex merito accipit, Thom. sum. part. prima secundae q. 114. a. 3. That which a man meriteth, say they, he hath not of mercy. And, it is, q Secundum judicium justitiae, Thom. ibid. Impetratio orationis nititur misericordiae; meritum autem condigni innititur justitiae, Idem ibid. art. 6. according to the judgement (not of mercy, but) of justice, that man's merit is rewarded. Where to omit that r Etiam merces nostra gratia vocatur. Si gratia est, gratis datur. August. in Psal. 31. Nam gratia sic nominatur, quia gratis datur, Idem in Psal. 43. Opponitur autem gratia debito, Bellarm. de Grat. & lib. arb. l. 1. c. 1. ex Rom. 4.4. & 11.6. even the reward, that we expect for our well doing to receive, is, as Augustine from the Apostle s Rom. 4.4. & 6.22, 23. Paul's speech observeth, and t Augustin. de Civitat. lib. 12. cap. 9 Scripsit ipsam beatitudinem hominibus nunc esse donum, quae merces meriti futura erat, si primus homo stare voluisset, Bellarmin. ibidem, lib. 2. cap. 17. Bellarmine himself also from him acknowledgeth of grace or free favour, (which before also was showed:) and consequently by their own grants also, u Quaerimus misericordiae meritum, & non invenimus: quia nullum est misericordiae meritum, ne gratia evacuetur, si non gratis donatur, sed meritis redditur, Lombard. Sent. lib. 1. d 41. A. ex Aug. ep. 105. not of merit, but of mere mercy. As the Apostle reasoneth concerning Election; x Rom. 11.6. Omne meritum repugnat gratiae, Thom. sum. part, prima secundae q. 114. a. 5. If it be of grace, than it is not of works: for else grace were no grace. If it be of works, than it is not of grace: for else work were no work. So here, y Si misericordia est, meritis non acquiritur, Greg. sup. in Psal. P●●n. 7. Vide & quae Thom. sup. Quod redditur potius ex liberalitate dantis quam ex debito operis, non cadit sub merito de condigno strictè & propriè sumpto, Durand. in Sent. lib. 2. d. 27. q. 2. That which is of mercy, is not of merit: for else mercy were no mercy. And that which is of merit, is not of mercy: for else merit were no merit. Since it is no mercy to afford a man what he hath merited: no just merit that hath need of mercy. Or thus; z Miseremini mei; non quia dignus, sed quia inops; non quia merui, sed quia egeo. justitia meritum quarit, misericordia miseriam, Bernard. epist. 12. If it be of right, than it is not of mercy: for else right were no right. If it be of mercy, than it is not of right, or due debt: for then mercy were no mercy. Since a Si dantur hominibus bona pro meritis eorum, quae gratia Dei erit? Sicut si paterfamilias solvat operario operationem quam ipse meruit, in hoc nullam gratiam ei facit, Guil. Perald. sum. tom. 2. tract. 6. part. 3. cap. 2. it is no point of mercy to give a man his due: nor needeth he crave or sue for mercy, that demandeth but his due, and requireth consequently but his own: As merit therefore leaveth no place for mercy: ( b Non est quo gratia intret, ubi jam meritum occupavit, Bernard. in Cant. 67. there is no entrance for grace, saith Bernard, where merit is once got in.) So mercy likewise leaveth no place for merit: the rather since that also, (as well Primasius observeth) a man doth no more than his due, when he hath done all, and can claim nothing as due therefore for what he doth of due debt. For c Cum justificat impium divina miseratio, locum meriti non potest habere praesumptio. Debtor enim est, antequam pareat praeceptis: & nisi paruerit, damnatus est. Si autem fecerit, non habet gloriam, quia inutilis servus est, qui nihil amplius operatur, Primas. in Rom. 4. & Hieron. nomine ibid. he is a debtor (saith he, and d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8.12. the Apostle before him) and standeth bound to do what he doth, before he do it; and is justly and deservedly damned, if be do it not; and when he hath done all he can, he hath nothing to glory of, because he hath done nothing but what he stood bound to do. It being most true that e 59 Bern. in Ser. de quadrupl. deb. demonstrat pluribus de causis in solidum, omnia opera nostra bona esse debit● Deo, ita ut possit omnia exigere, etiamsi praemium nullum dare velit, Bellarm de justific. lib. 5. cap. 13. Saint Bernard, saith Bellarmine, showeth in a Sermon of his, that for sundry respects, the good works that we do are all due to God, and God might therefore well require them of us, though he rendered us no reward for them: and therefore cannot we challenge any reward at God's hand for them. And f Quid ergò de nobis sentiendum qui non omnia servamus, qui multorum rei sumus? Non inutiles tantum, sed minus quam inutiles nos esse Cajetan in Luc. 17. how much less than can any man by way of condign merit or due debt claim aught at God's hand, when g Nemo Deo totum reddit quod debet, Bernard. de Divers. Serm. 34. Nullus potest dicere quod debebam feci, nisi qui exemptus est à dicendo, Dimitte nobis debita nostra, Cajet. in Luc. 17. no man doth any thing near so much as he ought? h Vide Bernard. in Psal. 90. ser. 9 sup. Sed & Ambr. in Psal. 118. p. 20. Nemo sibi arroget; nemo de meritu glorietur: sed misericordiam invenire speremus omnes per Dominum jesum: De illo veniam, de illo indulgentiam postulabo. Let who will, therefore trust to merit: i Sic Luk. 18.13. Publicanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. Sel. ser. Tota humilitate ad misericordiam recurramus, quae Sola potest servare animas nostras. Bern. in Cant. 14. let us fly to, let us rely upon mercy. For k Quid faciat justus & misericors Dominus; altera gloriante in lege & applaudente justitiam sibi, nec indigente misericordia, sed despiciente ipsam qua indiget; altera è regione propria cognoscente delicta, confitente indignitatem, renuente judicium, flagitante misericordiam? Quid, inquam, faciat judex, cui & judicare & misereri aequè familiare utrumque? Quid possit sanè convenientius, quam ut pro suo quaeque accipiat voto, judicium illa, ista misericordiam. Illi judicium quaerunt, & habeant: nos autem super misericordia bonoremus Deum. Est & judicium, ut qui contemnit Dei misericordem justitiam, & suam volunt statuere, quae non justificat, sed accusat, eidem suae justitiae relinquantur, opprimendi magis quam justificandi, Bern. in Cant. 41. as it is a point of mercy with God to vouchsafe mercy to such as submissly and sincerely sue for it, seek to it, and rely wholly upon it: So it shall be just with him to turn them off to their own merits, and to deal with them as they deserve, that renouncing his mercy rely on their own merits, and offer themselves to be judged by his justice alone: (And l Psal. 130.3, 4. & 143.2, 3. Inest quippe Deo & misericordia judicanti, & judicium miseranti. Nam quisquis velut nimium justus judicium sine misericordia quasi securus expectat, iram justissimam provocat, August. epist. 29. Itaque, Vae etiam laudabili vitae hominum, si remota misericordia discutias eam? Idem Confess. l. 9 cap. 13. Si enim remota tunc pietate discutitur, in illo examine etiam justi vita succumbet. Greg. Moral. l. 9 c. 11. in a woeful estate are all those, that come so to be judged:) That renouncing expressly as well Christ's merit as God's mercy, (they do so in precise terms, I do them no wrong) m Si non pro meritis operum, sed in gratiam fidei & justitiae Christi misericorditer imputatae vita aeterna daretur, non justitiâ judicis, sed misericordia Patris, vel liberalitate Principis opus esset, Bellarm. Apolog. adv. Sereniss. Reg. Britan. c. 7. Assumat Pontificius quivis: videbis statim quid sequatur, Nihil opus scil. alterutrâ. expect and look for a reward of their works, not from the mercy of a father, nor from the free bounty and liberality of a Prince, (they are Bellarmine's own words) but from the justice of a judge; n Merces ob Christi meritum non datur, Suarez in 3. Thom. Disp. 41. §. 3. not for Christ's merit, (for life eternal, say they, is not given for Christ's merit, p In retributione bonorum ad Christi meritum non aspicitur. Quod operibus bonis vita reddatur aeterna, id non Christi meritis ascribendum est. Mich. Baius de merit. oper. lib. 1. cap. 9 nor is it to be ascribed thereunto) but for the worth of their own works. Yea let us the rather abhor this pestiferous Doctrine, which so strongly savoureth of the q Matth. 16.60. Luk. 18.11, 12. Pharisaical leven; For that as r Omnia Deo tribuit, etc. quod cum facere oportet, qui novit gratus esse, & ut par est, in bonorum confessione gratias agere, Faber de Paulo in Ephes. 1. the acknowledgement of God's mercy here was the ground of jacobs' thankfulness: so s Nimius sui suspectus ingratos, & maxim, facit. Ind est, ut omnia meruisse se homines existiment, & in solutum accipiant. Sen. de Benef. l. 2. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Matth. hom. 25. this conceit of man's merit is the very bane of true thankfulness, and t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem in Psal. 5. their own bane therefore that are possessed with it, and cause of much unthankfulness to God for his mercies. For u Teneri neminem ad gratias reddendas pro ea re, quam, ex condigno meruit, recte docet Thom. Bradward. de Caus. Dei. lib. 1. cap. 39 how can a man be truly thankful to God for aught, that thinketh he hath nothing from him, but what he hath deserved, he hath dear earned, is of right due to him, and he should have wrong if he had it not? And let us acknowledge, (as other the faithful servants of God have done before us) that it is, as our highest x 1 Cor. 3.18. Sapiens ne sit, ut sit sapiens, Augustin. de Consens. Evang. lib. 2. cap. 31. Stulti estote, ut sitis sapientes, Tertull. ad Marc. lib. 5. Hoc ipsum sapere est, insipientiam agnoscere, Bernard. in Cant. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Nazianz. de sede Constant. wisdom to see our own folly; our best y 1 Cor. 8.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dixit Bion. Contra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. hom. 24. Hinc Socrates sapiontissimus est habitus, quod hoc unum stire se profiteretur quod nihil sciret, Laert. & Plut. ad Colot. In omni si quidem neg●tio pretiosissimum est, intelligere quemque nescire se quae nesciat. Colum. de re rust. lib. 11. cap. 1. knowledge for us to know our own ignorance, and how little it is that indeed we know; our greatest z Phil. 3.12, 13, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Philip. hom. 12. Virtus quae nunc est in homine justo perfecta hactenus nominatur, ut ad ejus perfectionem pertineat etiam ipsius imperfectionis & in veritate cognitio, & in humilitate confessio. August. contr. ep. Pelag. lib. 3. cap. 7. Haec hominibus sola perfectio est, si imperfectos esse se noverint, Hier. ad Ctesiphont. c. 3. Beda in Luc. 17. & Aquin. in Caten. perfection to discover and find out our own imperfections, how fare we come short of that we should be; our main a Philip. 3.9. Tunc justi sumus, quando nos peccatores fatemur; & justitia nostra non ex proprio merito, sed ex Dei consistit misericordia, Hieron. contr. Pelag. Dialog. 1. righteousness to acknowledge our own unrighteousness; and our chief b Puritatem hîc accipimus, ut per omnia quae agimus, injustitiam nostram (i. impuritatem) ●urè & humiliter Domino consiteamur, Bern de Divers. 16. purity sincerely to confess our own impurity: so our only c Sufficit ad meritum scire, quod non sufficiant merita. Ber. in Cant. 68 We ei, cum sufficere sua videtur insufficientia. Idem de Divers. 27. Merit to know the insufficiency of our Merit, to believe that we have no such Merit as the Popish sort imagine; and our only d 2 Cor 12 11. Gal. 6.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Matth. Hom. 25. Dignisunt regno Dei, qui gloriam ejus scientes, nullam condignam esse putant passionem, Primas. in 2. Thess. 1. Nos digni sumus, sed dignatione ipsius, non dignitate nostra, Bern. de Temp. 116. worth and dignity, seriously to apprehend and sincerely to acknowledge our own want of worth and indignity, to account ourselves with jacob here unworthy of aught, and to ascribe it therefore not to our own merit, but to God's mercy that we have aught. Use 2 And so pass we to a second use of this point; which may again serve to teach us lowliness, thankfulness, and contentment of mind. e Gen. 31.38,— 40. What we have earned dearly and is owing us, we may justly expect, and claim as of right due to us: and we think much when we come to demand a debt of one that oweth it us, f Molestum verbum est, & onerosum, & demisso vultu dicendum, Rogo, Sen. de Benef lib. 2. c. 2. to crave it in any submiss manner; and much more to be denied it, when we make demand of it: for we are wont to say in such cases, that * Meum peto. Plaut. Mostest. 3. 1. we ask but our own. But when we come to crave a courtesy, to request a kindness (from a superior especially) of one that is no way indebted or engaged unto us, we are glad to come with cap in hand, and g A●di voces petentium: Nemo non victuram semper in animo suo memoriam dicit: nemo non deditum se & devotum profitetur, & si quod aliud humilius verbum quo se oppignoraret, invenit. Senec. de Benef. l. 3. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palad. Antholog. ib 1. cap. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid. use all terms of submissness and engagement: nor have we cause to be discontent, if he deny us; and h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. epist. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Naz pro Pauper. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem epist. 45. we are wont to be well content (if but in part he please to grant our request) with what he is willing to afford us; and think that we have cause to be thankful to him for it, whatsoever it be, be it never so mean; because it is more than of right we could challenge or demand of him. So here, i Audacter Deum roga, nihil illum de alieno rogaturus, Senec. epist. 10. if we could claim or challenge aught at God's hand by way of Merit or due debt upon desert, it were somewhat; some colour we might have to repine, when we had not what we would have, or k justitia enim in aequalitate consistit Thomas sum. par. secunda q. 57 a 1. & q. 62. a. 2. when we have not as others have. But when as God is no way thus indebted to any; l 1 Chron. 29.11, 14, 16. all is absolutely his own; and m Matth. 20.15. he may do as he will with it: when as we come to him as n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg Naz. pro Pauper. Mendici Dei sumus. Et quod petitur à nobis, à Deo nos petimus, August. de verb. Dom. 5. Quantumvis dives es, Dei mendicus es, Idem ibid. 41. & in Orat. Dom. An non mendicas, qui panem petis? Idem homil. 14. beggars do to us, to ask alms, to crave all of mere mercy: we have great reason now to repair to him in the submissest manner that may be: we have no reason to repine, if he give us less than we would; (Beggars, we say, must be no choosers:) or o Nemo alii aut participium, aut parilitatem, (aut praeeminentiam etiam) invideat. Quis enim meritum praetendat, ubi in munere sola est gratia? Gilbert. in Cant. 27. Ita enim erga alios largitas, ut erga alios nulla iniquitas, Aug. de Persever. cap. 4. than he giveth to many others. We would think much that any man should take upon him to control us in the disposing of our alms; (albeit ofttimes p Multi sunt, qui non donant, sed projiciunt, Senec. ep. 120. we err much therein, and q Errat, siquis existimat facilem rem esse donare. Plurimum habet res ista difficultatis, si modo consilio tribuitur, non casu & impetu spargitur. Idem de Beat. c. 24. Multi perdere sciunt, donare nesciunt. Tacit. hist. l. 5. had need therefore of advice from others:) Great Potentates especially would take it in foul scorn, that every base fellow should take upon him to direct them where and how to confer their favours. Much more it is extreme arrogancy and presumption in us, when we will take upon us to control God in the distribution of his mercies, as if he did not distribute them so equally as he ought. Whereas we should rather endeavour r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristot. Stob. c. 3. Transeamus in ea, in quae nos casus (imò Deus ipse) deduxerit. Sen. de Tranq. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. Arian. dissert. l. 1. c. 12. Hinc Thymarides ei qui dixisset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dii tibi dent quae velis; respondit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Imò velim ego, quae Dii dederint. jamb. vita Pythag. to bring our heart to his hand, and shape our will to his pleasure: that where he stayeth his liberality, there we stay our desires; as in the wilderness s Num. 9.17, 18. the Israelites made stay where the Ark stayed: and when he enlargeth his hand, we in thankfulness enlarge also our hearts: being thankful to him for whatsoever we have, be it more or less; since that it is all of mere mercy; not discontent for what we have not, or for what we see others have. Grounds 2 And thus was the former ground of God's goodness, his Mercy: the latter followeth now, his veracity, his Fidelity, his Truth. Particular. 3 Truth hath here reference to a word of Promise. God's truth. And we may do well to observe how these two are still coupled and yoked together, Mercy and Truth. s Psal. 25.10. All the ways of God are Mercy and Truth, Mercy & Truth. saith the Psalmist; and that even to those that keep covenant with him. And, t Psal. 36.5. Thy Mercy, O Lord, reacheth unto the Heavens, and thy Truth or Faithfulness unto the Clouds. And, u Psal. 40.11. Withdraw not thy tender Mercies from me, O Lord: but let thy Mercy and thy Truth always preserve me. And, x Psal. 138.2. I will praise thee for thy Mercy and thy Truth, etc. The one is the ground of God's gracious Promises: the other is the ground of the Performance of what therein he hath promised. It is his Mercy that he doth aught at first, and that he promiseth further to do aught: And it is his Truth and his justice, (for y Ephes. 4.24, 25. Veritas, sive veracitas pars est justitiae. Ex Cicer. de Invent. Thom. sum. part. secunda secundae q. 109. a. 3. Truth is a part also of justice) that he performeth and maketh good what he hath promised. Ground 2 So that here is A second ground of God's goodness, unto those whom by promise he hath vouchsafed to tie himself unto, His Word and his Truth. a Psal. 43.3. Observat. 4 Send forth thy Light and thy Truth, saith the Psalmist, to bring me again to thine holy Hill. And, b Psal. 54.5. Destroy mine enemies in thy Truth. And, c Psal. 89.24, 28. My Mercy and Truth, saith God, shall always be with him: and my Covenant shall stand firm with him for ever. For, d Psal. 89.33, 34. I will not break my Covenant; nor will I falsify my Truth. And, e Psal. 146.5, 6. Blessed therefore is the man, whose hope is in the Lord, who keepeth his Truth for ever. It is his Mercy that moveth him; it is his Truth that bindeth him. It is his Mercy, I say, that induceth him to promise: it is his Truth that obligeth him to make good what he hath promised. A sure tie-all. f Mark. 13.31. Heaven and Earth may fail sooner than God's Truth; than g Iosh. 23.14. he should fail to make good aught that he hath promised to his. For first, it is against the very nature of God to do otherwise. Confirmation. h Psal. 94.9, 10. Non ergò audit, qui fecit tibi undo audias? & non videt, qui creavit unde videas? Oculum in te non intendit suum, qui fecit tuum? Aug. de verb. Dom. 10. He that made the ear, saith the Psalmist, shall not he hear? and Reason 1 he that made the eye, shall not he see? and i job 35.9. he that teacheth man wisdom, that giveth man understanding, shall not he understand himself? So he that k john 8.40, 46. teacheth man Truth, and of man l Psal. 51.6. Zech. 8.16. Ephes. 4.25. john 4.24. requireth Truth, shall not m Psal. 89.33. he keep and observe Truth himself? Yea how is it possible he should do otherwise who is Truth itself? who as he is n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 31.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa. 65.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apoc. 3.14. a God of Truth and o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus veritas. jer. 10.10. joh. 14 6. Truth itself, so his Word also is p jam. 1.18. Apoc. 21.5. & 22.6. a Word of Truth and q joh. 17.17. Truth itself: And therefore r Titus 1.1. he cannot lie, s 2 Tim. 2.13. nor deny himself: It were t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isidor. Pel. lib. 2. epist. 117. Haec posse impotentia est, Anselm. Prosol. cap. 7. Nec est infirmitas ista, sed firmitas, qua falsa esse non potest Veritas. Magna potentia non posse mentiri, Aug. de Trinit. lib. 15. c. 14, 15. Ideo enim verè omnipotens est, quia impotens esse non potest, Gomar. de Provide. cap. 3. an impotency in him, if he were able to do either. u Matth. 7.11. If you that are evil know how to give good things to your children; how much more, saith our Saviour, shall your Heavenly Father, who is x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solus, bonus, Matth. 19.17. Goodness itself, give good things to his? So if y Psal. 15.4. an honest man will be careful to keep his word, one that hath but some small drop of this divine Truth distilled into his heart, which floweth infinitely in God, how much more shall he do so, who is z 1 joh. 5.6, 7. Truth itself, and who * Vult Deum non esse Deum, qui vult eum aut impotentem, aut injustum esse, aut insipientem, Bern. de Temp. 58. can no more cease to be true or to be just than he can cease to be God. Reason 2 Again, is not God as prone (think we) and as ready unto Mercy as unto wrath; to do good as to a Esa. 45.7. Mala ultoria, non peccatoriae: poenae, non culpae; supplicia, non delicta, Tertull. in Marc. l. 2. & 3. Mala, non peccata, sed supplicia, August. epist. 120. c. 19 justitiae, non malitiae mala, quae quia justitiae sunt, nec mala, sed bona sunt, Tertull. ibid. Malum quippe malo non malè redditur. Et ei cui redditur malum est; quia supplicium est; & ei à quo redditur bonum est, quia rectè factum ejus est, August. ad epist. Pelag. lib. 2. c. 17. do evil; to bless as to curse; to fulfil his promises, as to execute his threatenings and his menaces; to cause to prosper, as to punish? Yes undoubtedly, and (if we may say so) b Exod. 34 6, 7. Psal. 30.5. & 86.15. & 103.8. & 145.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. Epitaph. Patr. Est piger ad poenas Deus, est ad praemia velox. Ovid. Pont. lib. 1. el. 3. much more. But God's threatenings against the wicked shall undoubtedly take effect. God hath even c Deut. 29.19, 20. & 32.40, 41, 42. by a solemn Oath bound himself thereunto: and that d Psal. 68.21. Mat. 25.46. they shall find to their endless woe one day unfailable, that now either deny it, or make doubt of it. And much more than shall his free promises be made good all to the godly: The rather since that e Heb. 6.17, 18. jurat nobis, per quem Juramus: nec potest ab eo quisquam falli, quo invocato non licet impune mentiri, Athalar. apud Cassiod. var. l. 8. ep. 3. he hath bound himself by Oath as well to the fulfilling of the one, as to the effecting and executing of the other. Use 1 Now this consideration may first serve to clear many places of Scripture, where God's children seem to require God even f Psal. 143.1, 11. in justice to hear, and help them, and do for them, and deliver them: And where God is said to be g 1 joh. 1.9. just, either in remitting of men's sins, or h Heb. 6.10. 2 Thess. 1.6. 2 Tim. 4.8. in rewarding of their works. Which places i Bellar. de justif. l. 1. c. 21. & l. 5. cap. 3, 16. Rhemens'. in Heb. 6. & 2 Thess. 1. & alii. Popish Writers are wont to abuse and produce for the justification of their pernicious Positions concerning man's merit, and the worth of men's works. As if in those places Gods Children pleaded unto God their own merits, in regard whereof God in justice might not deny them their suits, they requiring nothing but what by their own righteous actions they had even in justice deserved at God's hands: Or as if God's justice itself so tied him to the rewarding of their works, in regard of the very worth and dignity of them, that God could not without some taint of injustice do otherwise. But k Apertum est qua ratione justitiam Domini petebat, qui dicit, Ne intres in judicium, etc. Nam si justitia judicium significasset, hoc petere non poterat, quod pavebat. Cassiodor. in Psal. 142. Et causa reddita est, quare noluerit ad judicium venire cum Domino, ut non sola potestatis reverentia, sed ipsa etiam videatur justitiae regula formidata, ib. that the justice or righteousness that the Saints and Servants of God speak of in those places, neither is, nor respecteth simply the justice or righteousness of their persons, in regard whereof, and for the worth of which, God in justice, were engaged to do for them what they require of him, is hereby apparent, in that in some of those very places, where they require or plead this justice, l Psal. 143.2, 8. Non contendit judicio, nec praetendit justitiam; recusat judicium, Postulat misericordiam: facilius sibi veniam impetrare posse, quam justitiam vendicare confidens. Bern. epist. 42. Qui & subjungit; Sola profectò quae non solet gloriari, non novit praesumere, contendere non consuevit, gratiam inventura est in oculis pietatis humilitas. they sue yet for mercy, and renounce their own righteousness, and refuse to be tried by the precise Rule of God's justice. But what justice or righteousness will some say, then is it? I answer: It is sometime m Psal. 4.1, 2. Deus just mi: vel Deus justitiae mea, i. causae justae meae, ut jun. & Piscat. Sic Psal. 119.121. the justice of their cause; when being falsely accused, and wrongfully charged, by their malicious Adversaries, with such crimes as they never either committed or imagined, they dare n Psal. 7.3, 4, 8. appeal even to God's justice, and offer themselves to be tried thereby for their innocency therein. Sometime it is God's justice and Righteousness, that is, his Truth, or his Faithfulness; which the Psalmist therefore o Psal. 143.1. joineth together, (it is p Veritatem & justitiam pro eodem accipit, Hugo in Psal. 142. & ex cassiod. Lombard. ib. Hugh the Cardinal's observation) as one and the same. For q Bellar. ipse ex illis verbis Neh. 9.8. Et implesti verba tua, qu●niam justus es, de justif. l. 5. c. 16. Truth or Faithfulness is (as before was said) a branch and a limb of justice or Righteousness. That which even our Adversaries themselves also confess and acknowledge, expounding some such places so also themselves. r 1 john 1.9. If we confess our sins, saith Saint john, God is faithful and just to forgive us our sins, and to cleanse us (how but by s Ibid. vers. 7. Apoc. 1.5. Christ's blood?) from all iniquity. Here t Verba illa, justus & Fidelis, referuntur ad promissionem divinam, Bellar. de Poenit. l. 3. c. 6. those words just and faithful, saith Bellarmine, are referred to God's Promise: u Ideò enim Deus fidelis & justus dicitur, quia peccata confitentibus remittit, quia stat promissis, nec fidem fallit. Bellar. ibid. For therefore, saith he, is God said to be faithful and just, because he standeth to his word, and breaketh not his Faith. Though therein x Loquitur de remissione venialium, quae justo Dei judicio redditur bonis meritis justorum. Idem de justif. l. 1. c. 21. he crosseth himself again elsewhere; and he addeth wretchedly, yea impiously in the same place, that a Promissio de remittendis peccatis eis qui confitentur Deo, non videtur ulla extare in divinis literis, Bellar. ubi sup. there seemeth to be no promise at all extant in Scripture concerning remission of sins upon confession of them made unto God. In like manner where the Apostle saith, b Heb. 6.10. For God is not unjust to forget your work and labour of love, which you show to his Name, in ministering to his Saints. c Manifestè significat eum injustum fore sis●cus faceret, Bellarm. de justific. l. 5. c. 16. He showeth manifestly, saith Bellarmine, that he should be unjust, if he did otherwise. And therefore d Non est temerarium & blasphemum, sed pium & sanctum dicere, Deum fore injustum, si non servaret promissa, ibid. it is neither bold nor blasphemous to say, that God should be unjust, if he should not keep his promises: to confute which assertion, e See Durands own words at large in the end. falsely fathered upon Durand, whom therein he doth wrong too, he produceth that place. Again whereas Saint Paul saith, f 2 Tim. 4.8. There is a crown of Righteousness (and so it may be, and yet g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. in Psal. 5.12. a crown of Mercy too, saith chrysostom) laid up for me, which the just judge will render unto me in that day; and not to me alone, but to all those that love his appearance; h Est quam Paulus expectat coronae justitiae, sed justitiae Dei, non suae. justum quippe est, ut reddat quod debet: debet autem quod pollicitus est, Bern. de Grat. & l. Arb. It is not his own righteousness, but God's righteousness, saith Bernard, that the Apostle here buildeth upon. For it is a just thing for God to pay that that he oweth. And he oweth that that he hath promised. i Qui credidit promittenti, 2 Tim. 1.12. fidenter promissum repetit: promissum quidem ex misericordiae, sed j●● ex justitia persolvendum. It was out of mercy indeed promised, but it is of justice to be performed. k Et haec est justitia, de qua praesumit Apostolus, promissio Dei, Ib. And this is the justice that the Apostle here presumeth of, even Gods Promise. For, l justè jam & ex debito requiritur, quodcunque vel gratis, promittitur, Bern. ibid. that may well be of justice and due debt required, that was freely promised at first. To which purpose also even Bellarmine, m Quod ex gratia facit Deus, potest non facere. Sed tamen cum promiserit, profectò si non absolutè, certè tamen ratione promissionis & pacti non potest non facere, Bellar. de Poenit. l. 1. c. 14. That which God doth of grace or free favour, saith he, that he may not do: (or he may choose whether he will do or no.) But yet when he hath promised once to do it, he cannot now but do it, though not simply and absolutely, yet in respect of his promise. Hence is that that Augustine, and n Fulgent. ad Monim. praefat. Idem autor est debiti, qui autor est doni. Name & scipsum sua largitate dignatus est facere debitorem. Et Gregor. in Evang hom. 37. Eum cui ipse debitor suerat, ex promissione debitorem habere jam ceperat. others after him, so oft have: o Audi Dei m●sericordiam & veritatem. Donator est indulgential, redditor coronae. Vnde debtor? accepit aliquid? Cui debet aliquid Deus? Ecce videmus quiae tenet eum Paulus debitorem. Consecutus est misericordiam, 1 Tim. 1.16. jam exigens veritatem, Reddet, ait, 2 Tim. 2.8. Quid tibi reddet, nisi quod tibi debet? Vnde tibi debet? Quid ei dedisti? Quis prior dedit ei & retribuetur ei? Debitorem Dominus ipse se fecit, non accipiendo, sed promittendo August. in Psal. 83. Tenes certum promissorem, qui se fecit promittendo debitorem, Idem in Psal. 74. Dignaris eyes, quibus debita omn●a dimittis, etiam promissionibus tuis debitor fieri. Idem Confess. l. 5. c. 9 In his quae habemus laudamus Deum largitorem: in his quae nondum habemus, tenemus debitorem. Debtor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Idem de verb. Ap. 16. Non debendo, sed promittendo debitorem se fecit, Idem de verb. Dom. 31. Promissorem tenemus, ut debitorem exigamus. Promissor Deus debitor factus est bonitate sua, non praerogantia nostra, Idem de Temp. 151. God, saith he, albeit he be debtor to none, yet hath he made himself a debtor to us. But how? Not by receipt, but by promise. Not by receiving of aught from us; but by promising what he pleased and thought good himself unto us. In regard whereof very pithily and piously saith Bernard, p Ius meum voluntas judicis mei. Quid justius ad meritum? Quid ditius ad praemium? Bern. in Cant. 14. Et Chrysost. in Psal. 143. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My judges will (or good will) is my right. What can be righter? What can be richer? What righter for merit? What richer for recompense? Now q Aliter dicimus homini, debes mihi, quia dedi tibi, & aliter dicimus, Debes mihi, quia promisisti mihi. Ibi à te processit beneficium, sed mutuatum, non donatum. Hic tu nihil dedisti, & tamen exigit. Bonitas enim ejus, qui promisit, dabit; ne in malitiam fides convetatur. Qui autem fallit, malus est. August. de verb. Apost. 16. it is one thing to say to one, You own me this or that, because I have bestowed somewhat upon you, or have done this or that for you, and have thereby deserved it: and another thing to say, You own me this or that, because you promised to bestow it on me. In the one, the ground of the debt ariseth from the work or deed and desert of the party that claimeth it: in the other, from the word and promise of him, of whom it is claimed. r Deo igitur quid dicimus? Red mihi quia dedi tibi? Quid dedimus Deo, quando totum quod sumus boni, ab illo habemus? Non est quemadmodum ista voce exigamus debitorem Deum. Quis enim prior dedit ei, etc. Illo ergò modo possumus exigere Dominum nostrum ut dicamus; Red quod promisisti, quia fecimus quod jussisti, & hoc tu fecisti, qui laborantes javisti, August. de verb. Ap. 16. Non possumus ei dicere, Red quod accepisti; sed possumus dicere, Red quod promisisti, Idem in Psal. 83. & de verb. Dom. 31. Hoc est quod ex Lomb. Tho. Bradward. de cause. Dei, l. 1. c. 39 Non esse Debitorem nobis Deum nisi ex promisso, non ex commisso. Non est debtor nobis, nisi fortè ex promisso: nos verò ei ex commisso debitores sumus, Lombard. Sent. lib. 1. d. 43. In the former sense, saith Augustine, can no man claim aught of God: because no man can by any such means tie or engage God to himself. But in the latter sense some may, in regard of his promise passed to them, by which, though free otherwise, s Omnis enim vera promissio fert secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de justific. l. 5. c. 16. Et hoc est quod Ambros. de Poenit. l. 2. c. 8. Tanquam ex Syngrapha fides impetrat. Ita David, Psal. 119.49, 50. he hath bound himself to do for them, to the performance whereof, his Truth and his justice do now tie him. By virtue of which Truth and justice God's Saints oft require that of God, which in justice otherwise they durst not, nor could claim or challenge at his hands as of due debt or of desert. Use 2 Again, this may further be of singular use to all Gods dear children and faithful servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his Truth, for the making good of all his gracious promises unto them. t Heb. 13.5, 6. Let your conversation, saith the Apostle, be without covetousness, (yea or distrustfulness either;) and rest contented with what you have. For he hath said, (and what he hath said, concerneth us, as well as either u Gen. 28.15. jacob or x Iosh. 1.5. joshua, to whom it was said) y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13.5. Negativa, quod rarissimum est, ter repetita ut confirmatissima fit stipulatio divina. I will not leave thee, nor in any wise will I forsake thee. z Heb. 13.6. So that we may boldly say (yet not presuming of our own merit and worth, but on his Mercy and Truth) with the Psalmist, a Psal. 23.1. The Lord is my feeder; I am sure to want nothing: and, b Psal. 27.1. & 118.6. The Lord is mine helper; I need not fear any thing. He hath said it: and that is enough; we need no other security, his bare word is as good, yea better than any bond. For he is c Psal. 31.5. a God of Truth; and d 2 Tim. 2.8. cannot go from his word. And e Esa 28.16. those therefore that trust in him shall not need (as the Prophet speaketh) to f Non praefestinabit, i. ex infidelitate & impatientia ad res presentes confugiet, jun. make haste; by seeking to unlawful and indirect courses for the relieving of themselves, when they are in some want; or for the recovering of themselves, when they are fallen behind hand; or for the enlarging of their estates, when charge beginneth to grow upon them: g Sicut natare nescii ubi mergi jam ceperint, quicquid occurrit, vitae retinendae cupidi, temerè arripiunt, Cyrill. Alex. ep. 29 Similes his qui submersi periclitantur in aquis, quos tenere videas, quicquid primum occurrerit manibus, licet tale sit, quod omnino prodesse non possit, Bernard. de Temp. 1. like those that to save themselves being in danger of drowning, catch hold of whatsoever cometh next hand, such things oft as are means rather to enwrap and entangle and so to wind them further in, than to bear them up, or to help them out. Nor shall they need h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 12.29. Animi pendere, & dubio ac suspenso animo esse, Beza. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucydid. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vti rectè H. Steph. Nam frustrá est ibi Scholar qui de spe exponit, quasi spe erectum esse. Imò, inter spemque metumque dubium esse. Strigel. Atque ita Thucyd. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque rempub. dubiam & quasi pendulam in discrimen adducere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholar to hang (as our Saviour Christ speaketh) in suspense; as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Clouds do in the Air, k Ne in aere vagamini cogitationibus vestris, Piscat. hover to and fro, as the wind driveth them, and uncertain whether to hang still there, or to fall down on the earth: perplexed and distracted with l Matth. 6.25. Luk. 12.29. carking care and thought for the things of this life how they shall have wherewith to maintain their charge, and to feed and them and theirs; especially if dear times come, and further charge grow upon them, or if trading decay and wax dead with them, or if those break that they have dealings with, and the like: As if God were tied to these means; or as if the performance of Gods Promises depended upon these things? But walk they may well cheerfully in the m Psal. 37.3. 2 Sam. 10.12. careful performance of those duties that God hath in their several places imposed on them, (for there is n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: solicitudo diligentiae: quae praecipitur, & probatur, 1 Tim. 5.8. a diligent care as well as o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solicitudo diffidentiae, quae prohibetur & damnatur, Phil. 4.6. a diffident; the one enjoined, the other inhibited) and so p Psal. 37.5. & 55.22. 1 Pet. 5.7. leave the issue and event of all to God and his blessing: q Psal. 34.9, 10. &. 37.25, 26. & 84.11, 12. who will be sure to provide for them, and will suffer neither them, nor theirs (for r Deut. 32.4. 1 Thess. 5.24. 2 Thess. 3.3. he is a God of his Word, and that s Psal. 18.30. & 34.22. all shall find, that trust to it) to want any thing at any time, that shall be fit for them. These than were the two grounds of God's goodness to jacob, Fruit and Effect of God's goodness. his Mercy and his Truth. Now followeth a fruit and effect, and so a proof and experiment of this Mercy and Truth, and consequently of his Goodness in general. For I went, saith jacob, over this river jordan with my staff only in mine hand; and now am I become owner of two troops, or two bands. Where we have, first, Particular 4 An humble acknowledgement of his mean beginnings. jacobs' Penury. He came into the Country t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. Quomodò missi Apostoli Marc. 6.8. In baculo suo, i. fine ulla supellectile, sine divitiu, sine armentis & pecudibus, sine servis, solo baculi comitatu, Oleast. with his staff only, like a poor Pilgrim, Observe. 5 a Stranger, a Traveller; no company with him; no attendance upon him; like one that went, as we say, to seek his fortune abroad: and u Gen. 28.20. he thought himself well paid, if he might have but meat, drink and apparel only, every servant's allowance. Which he mentioneth, as x 2 Sam. 7.18. other Servants of God, do sometime the like; Partly to testify the inward humility and lowliness of his mind, not puffed up (as the y Primus vermis divitiarum superbia, Aug. de Temp. 205. Omne pomum, omne granum, omne frumentum, omne lignum habet vermem suum. Alius est vermis mali, alius pyri, alius pisi, alius tritici. Vermis divitiarum est superbia. Idem hom. lib. 12. manner is) with that great mass of wealth, that Reason 1 God had pleased to confer upon him: to show that z Psal. 131.1. Morbus divitiarum est superbia. Grandis animus est, qui inter divitias isto morbo non tenetur: Magnus dives est, & major divitiis suis, qui non ideò magnum se putat, quia dives est, Idem de Temp. 212. Ardua enim res est, opibus non tradere mores, Martial. l. 11. Epigr. 6. his heart was not altered, albeit his estate were: jacob continued the same man that he was when he came over jordan: he had not forgotten his former estate: his mind remained still the same that it was. Reason 2 And partly also to commend and amplify the great goodness of God towards him, who from so mean and bare an estate had advanced him and raised him, to that wealth which he now had. Use 1 Where first come many to be controlled and condemned, who being raised from a very mean estate, even a Psal. 113.7. from the mire and muck hill, the dung-cart or the dunghill, as the Psalmist speaketh; when they are once gotten up, * Humili loco natus homo, ubi ad dignitatem aliquam ascenderit, genus suum audire erubescit, patrem agnoscere dedignatur, Author oper. imperf. Chrysost. nom. hom 54. are ashamed now to be acknown of their beginnings, can endure no more to hear of their Parentage and their offspring; refuse to take notice of their poor kindred, that are yet as the were. Yea b De Largio Macedon, Plin. ep. 14. l. 3. Superbus Dominus & savu●, & qui servisse patrem suum, parum, imò minimum meminisset. so fare in these cases forget not a few what formerly they have been, this c Prov. 30.21.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Theog. quod tamen Homero tribuit Pindari Scholar Olymp. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thucydid. quod tamen ille de civitatibus extulit. bell. Pelop. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philistus apud Clement. Alex. Strom. lib 6. Sed & Aristot. apud Stob. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Asperius nihil est humili cum surgit in altum.— nec bellua tetrior ulla est, Quam servi rabies in libira colla furentis, Claud. in Eutrop. lib. 1. Divite novitio nihil est insolentius. Ruffinus Vibius apud M. Seru. Controvers. 9 Quantum ingenium est, compertum habeo, humillimos quosque maximè, ubi alta accesserint, superbia atque ambitione immodicos esse. Aurel. Victor. in Dioclet. none are many times more insolent, or more arrogant than such, none more imperious, or more scornful toward others, even those that have been sometime their betters, as if they had never been other than they are or had ever been such as now they are. But let such take heed, lest they hear from God as Saul sometime by Samuel, d 1 Samuel 15.17. Parvulum se prius in oculis suis viderat; sed fultus temporali potentia, jam se parvulum non videbat. Miro autem modo, cum apud se parvulus, apud Deum magnus; cum vero apud se magnus apparuit, apud Deum parvulus fuit, Gregor. de Pastor. part. 2. cap. 6. q.d. Magnus mihi fuisti, quia despectus tibi: sed nunc quia magnus tibi es, factus es despectus mihi. Idem Moral. l. 18. c. 22. Vnde enim despectus crigitur, dignum est, ut erectus inde destruatur, Ibidem l. 9 c. 1. When thou wast mean in thine own eyes, I advanced thee, etc. And lest, as he for his disobedience, so they for their pride and ingratitude and haughtiness of spirit, e Luk. 1.51, 52. Sequitur superbos ultor à tergo Deus, Sen. Herc. Fur. 22. be plucked down, and stripped, and laid as low again as ever they were. Let them remember what the Wise man saith; f Prov. 16.18. & 18.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Naz. Stelit. 1. Itaque quod apud Pindar. Olymp. 13. vulgo legitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, H. Steph. Sched. lib. 5. cap. 14. sanius legit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alta praesumptio quid nisi ruinosa est praecipitatio? Bernard. de Consid. lib. 2. Illa prorsus ruina quae fit in occulto, praecedit ruinam quae fit in manifesto. Ipsum quippe extolli jam dejici est, August. de Civit. l. 14. c. 13. Allevatio ipsa ruina est, Greg. Registr. lib. 1. epist. 5. Elatio siquidem dam extollit, dejicit, Idem Mor. lib. 23. cap. 16. Pride ushereth destruction; and an high mind forerunneth a fall. And our Saviour in the Gospel: g Matth. 23.12. Luke 14.11. & 18.14. He that lifteth up himself, shall be laid low; and he that abaseth himself shall be exalted. And, h Miserum est fuisse foelicem. a miserable thing it is, as the Heathen man speaketh, to have been happy, or as the Holy Ghost, i Psalm. 49.12, 13. to have been in honour. For k De excelso gravior est casus: de alto ruina major, Bernard. ad Soror. cap. 39 Quo gradus altior, eo casus gravior. Ocul. Mor. cap. 12. Et gravius summo culmine missa ruunt. Maximin. eleg. 1. the higher a man sitteth, the heavier he falleth: And, l Proverb. 25.7. Luke 14.8, 9, 10. better not to rise, than to rise and fall. But m Multipliciter miser sum, si nec miserabilis sum, Bernard. epist. 12. Sisque miser semper, sed nec miserabilis ulli, Ovid in Ibin. Miserum esse, nec miserabilem, est miserrimum. a double misery it is to be miserable, and yet not commiserated; to be in pitiful plight, and yet not to be pitied. That which is usually n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Nazianz. de Pace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de Bapt. Neque enim ulla miseratio contingit illis, qui patiuntur injurias, quas posse fieri faciendo docuerunt, Senec. epist. 81. the lot of such when they do fall: The more scornfully they have carried themselves towards others while they were aloft, the less are they pitied of any when they come down. For by such their carriage having made themselves * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. in Precept. Polit. not envious only, but odious, as they were an eyesore, while they stood, so they become a laughingstock, when they fall. Which things considered, let such therefore among you, as are Use 2 come up from mean estate to large and plentiful means, learn to imitate jacob, and to do as he here did. Look back to your beginnings. o 1 Tim. 6.19. Psal. 7●. 4, 5. Altus sedens, altum sapiens ne sis. Bern. de Consider. l. 2. Be not puffed up in pride, in regard of your present wealth: Nor take you occasion thereby p Psal. 123.4. 1 Sam. 25.10. to contemn or disdain others, that come short of you therein. But q Quid fueris cogites, non quid sis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz de Bapt Quam mul●a consecutus sis recordare. Quid tibi cum caeteris? te ipse antecessisti, Sen. epist. 81. remember what you have been sometime yourselves; and how fare beneath not a few of those, whom you have gotten now so fare above. It is hard, if there be not some in this place, (for my part I know none: but sure I am, many such there have been, and some such there may here be) that may say with jacob, I came into this City with a staff in mine hand, and a freeze coat on my back, (yea it may be in fare meaner estate yet than he) with neither hose nor shoes on my feet, and scarce a penny in my purse; glad if I might get into any almost, though never so mean service. And now God hath given me a large and a plentiful estate: he hath made me a Master of many servants; he hath richly clothed me, provided liberally for me, etc. And r En quis es? Sed noli oblivisci etiam quid fueris. Opportunè enim cum eo quod es, etiam quod ante eras, consideras. Non oportet ut illa extundat istam in s●rut●nio tui, Bern. de Consider l. 2. let not then what you are now (if it have been and be thus with any of you) make you forget what you have been. But as s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Laud. sui, & in Apophth. Fama est fictilibus coenasse Agathoclea Regem, Atque abacum Samio saepe onerasse luto. Quaerenti causam respondit, Rex ego sum Sicaniae, figulo sum genitore satus, Auson. Epigr. 8. Agathocles being by birth but a Potter's son, and yet having by his prowess attained to be King of his own country, caused his cupboard to be furnished with earthen cups, and his table, to be served with earthen dishes, that he might thereby be put in mind of his mean and poor parentage. So do you cast your eyes back on your mean beginnings, that by consideration thereof you may the rather be moved, both unto thankfulness to God for what you now have; and t Haec te consideratio teneat intra te, nec avolare sinat à te, Bern. de Consid. lib. 2. to humility, modesty, and lowliness of mind, u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Synes. epist. 24. Fortunam reverenter habe, quicunque repente Dives, ab exili progrediere loco, Auson. ibid. Tenor idem animi moresque modesti Fortuna crescente maneant. Stat. 1. Sylu. to carry yourselves the more moderately towards those, that are still as you once were, or that were once as you are now, but are now as yourselves were once. Such than was jacobs' penury, and his mean beginnings at first. Now followeth God's bounty God's Bounty. towards him, in so enriching him, Particular 5 and improving and enlarging his estate in that manner, that he was now become Master and owner of two troops. Whence observe we, that Observat. 6 God is able to raise from low degree; and from mean estate and small beginnings to bring to great matters. a Psalm. 113.7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dion. Chrysost. orat. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. sup. sigulo genitore satus, Auson. He raiseth, saith the Psalmist, the needy out of the dust; and lifteth the poor up from the dunghill: to seat him with Princes, even with the Princes of his people, and * 1 Sam. 2.6. to make him inherit the Throne of Glory, saith Anna. He took b 1 Sam. 9.3. & 10.1. Saul from seeking his Father's Asses; and c 1 Sam. 16.11, 13. David from feeding his Father's Sheep, and d Psal. 78.70, 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. in Arian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Dion. Chrys. orat. 64. following the Ewes great with young, to feed his people in jacob, and his inheritance in Israel. And by his means saith Solomon, e Eccles. 4.14. Out of the prison come some to reign, and out of the dungeon some to sit in the chair of estate; as we know what f Genes. 41.14, 41. & 45.9. Psal. 105.17,— 22. joseph sometime did. ᵍ Nor is it any hard matter with him so to do. For he is the h Deo nihil difficile, Tertul. ad Prax. h Psal. 75.7 supreme judge, that setteth up and pulleth down. i Psal. 22.28. Apoc. 11.15. Reason 1 All estates hold of him, and k Dan. 4.22. jer. 27.5. Ille regna dispensat, cujus est & orbis quiregnatur, & homo qui regnat, Tertull. Apolog. he disposeth them at pleasure. No Prince can so easily ruin, or raise, as he can both them and their favourites also; for if them, much more than those that depend upon them. l 1 Chron. 29.11, 12. Thine is the kingdom, saith David; and thou reignest over all: and in thine hand it is to make great, and to give might unto any, even the meanest. Again, all the wealth in the world is his. For, m Hagg. 2.8. gold is mine, Reason 2 and silver is mine, saith he by Haggie. And, n 1 Chron. 29.12. riches and honour are thine and of thee, saith King David. Yea o Psal. 24.1. 1 Cor. 10.26, 28. The earth is the Lords, saith the Psalmist, and the fullness thereof. And, p Psal. 50.12. The whole world, saith he, is mine, and whatsoever therein is. q Matth. 4.9. Luk. 4.6. The Devil may pretend title to it, but hath of right nothing to do with it; r Matth. 8.31. Luke 8.32. nor hath he or any other whosoever power to dispose of aught in it, further than he permitteth. Use 1 The consideration whereof may first serve to admonish us not to trust unto these things. s 1 Tim. 6.17. Charge the rich men of this world, saith the Apostle, not to be high minded; nor to trust in uncertain riches: so uncertain, saith Nazianzene, that t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. de Ira Praesid. & pro Pauper. & epist. 51. a man may as well trust to the weathercock, that standeth continually in the wind, or to figures and characters not u Plus crede literis scriptis in glacie, quam mundi fragilis vanae fallaciae, Bernard. an Mapes. de Contempt. Mundi. drawn, as another speaketh, in the ice, but x In vento, & rapida scribere oportet aqua, Catull. written in the running water, as to the wealth of this world. Since that y jovem, qui donat & aufert, Horat. epist. 18. Qui dedit hoc hodie, cras, si volet, auferetidem, Ibid. 15. Dari bonum quod potuit, auferri potest, Lucil. Senec. epist. 8. he that gave them can again resume them. ( z job 1.21. God gave, and God hath taken, saith job.) a Qui elevarit, & dejicere potest, Bernard. de Consid. lib. 2. Psal. 73.18. & 102.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesio. oper. 1. He that set up, can as well and as easily pull down. For this is easier (whatsoever b Corporalia facilius destruuntur quam construantur: Spiritualia facilius construuntur quam destruantur, Innocent. 3. Decretal. l. 1. tit. 7. c. 2. the Canon law saith to the contrary in some cases) c Esset aliquod imbecillitatis nostrae rerumque nostrarum solatium, si tam tardè perirent cuncta quam fiunt. Nunc incrementa lentè exeunt; festinatur in damnum, Senec. ep. 91. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Ibid. Vincendo didici magna momento obrui, Agamemn. Sen. Troad. 2.2. than that. d Eccles. 4.14. Out of the Prison, saith Solomon, there cometh one to reign, when e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nicet. & Glycas: he that was himself borne a King is abased. As he that was so poor is here stored and made rich: so f job 1.3, 13,— 17. Nempe dat, & quodcunque libet fortuna (Deus ipse) rapitque: Irus & est subito, qui modo Craesus erat, Ovid. Trist. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Oziam. 4. he that is most rich, may as soon be pulled and made poor, and left barer than ever jacob was when he came to Laban at first. Use 2 Secondly, it may encourage men to depend upon God's providence; and to seek to him for wealth, and not to Satan: that is, to seek it by lawful and honest means, and g Psal. 62.10. not by unlawful and indirect courses. Since that h 2 Chron. 25.9. God is as well, yea fare better able to enrich by the one, than the Devil is, or can be by the other. He that thus enriched jacob, notwithstanding i Gen. 31.41, 42. Laban's hard, cross, and unjust dealing with him, is k 2 Cor. 9.8, 11. no less able still (for l Num. 11.23. Esa. 50.2 & 59.1. neither is his hand now shortened, nor his treasury exhausted) to do the like for those that depend, with jacob, upon him, and m Psal. 18.21. walk no other way toward wealth, than they are directed by him, n Psal. 37.17, 22. Exod. 1.11, 12 notwithstanding all the affronts and oppositions that the world and worldly men, whom they live either among or under, and have occasion to deal with, shall be ever able to make against them. Use 3 Thirdly, it may teach young beginners not to be dismayed or discouraged in regard of their small beginnings. Hast thou but a small matter to set up with, and to begin the world withal? Consider what God is able to do for thee: and what he hath done before time, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophil. ep. 2. who is the same still, for those that were his. It is hard if thou hast not as much as jacob had here to begin with, and we see what God brought it to. Be thou thankful therefore to God for that little that thou hast; ( p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. ad Doarens. in thankfulness a poor man may be as rich as a richer) and that may prove an effectual means to improve it. Endeavour thyself q Gen. 17.1. to walk uprightly before him, and r Act. 24.16. to keep a good conscience in the course of s 1 Cor. 7.24. thy calling. And thou shalt see, he will t Exod. 1.20.21. build thine house for thee, and so u Deut. 28.8. bless thine endeavours; that x job 8.7. Ex minimis seminibus nascuntur ingentia Flumina magna vides parvis de fontibus orta, Ovid. Remed. l. 1. though thy beginnings be small, yet thy latter end (if he see it to be good for thee) shall be great; as Bildad told job; and as in job God made it good, y job 42.10, 11, 12. setting him up again with nothing; after those his great losses, but the contribution of his friends; and raising him thereby and his blessing on it, to a larger estate than ever he had enjoyed before time. Use 4 Lastly, hath God dealt with any of you, as he had done here with jacob? Take heed how you a Habbac. 1.16. sacrifice to your yarn, and burn incense to your net: how you b job 31.27. kiss your own hand; and ascribe your wealth and your raising, c Deut. 8.17. to your own forecast and industry, and so make an idol of it. Remember that which Solomon saith, that d Prov. 10.22. it is the blessing of God that maketh a man rich: and that e Psal. 127.1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. all man's labour and care is nothing without it: that f Deut. 8.18. it is God, as Moses speaketh, that giveth you power to get wealth. Learn not the language of the rich worldling, g Habes multa, Luke 12.19. Soul, thou hast much good; or of Esau, a mere natural, h Satis habeo, Gen. 33.9. I have enough; and no more: but the language of job rather, i job 1.21. The Lord hath given; the language of David, k 1 Chron. 29.16. Of thine hand, O Lord, and thine, is all that we have; the language of Eleazar, Abraham's servant, l Gen 24.35. God hath blessed my Master greatly, and he is thereby become great: He hath given him flocks and herds, and gold and silver, and servants, etc. the language of jacob; * Gen. 33.5. The children that God of his grace hath given me: and, m Gen. 33.11. God hath been good to me, and therefore have I all this. n Gratiam pro gratia referamus, & suae reddantur origini fluenta gratiae, ut uberius fluant. Alioqui nisi ad fontem redeant, exiccantur, Bern. de Temp. 91. As you have received all from God; so ascribe all unto God; and be thankful to him for all. Let the streams of God's bounty lead you (as o Amnem sequatur qui viam vult ad mare, Plaut. the watercourse doth, either to the spring upward, or downward to the main Ocean) to p Origo fontium & fluviorum omnium mare est, donorum & bonorum omnium Dominus Deus. Bona omnia fontis illius sunt rivuli. Quodsi copiae aquarum secretis subterrancis recursibus incessanter ae juora repetunt, & inde rurs●s advisus ususque nostros jugi & insatigabili erumpunt obsoquio: Cur non etiam spirituales rivi, ut arva mentium rigare non desinant, proprio fonti sine fraud & intermissione reddantur? Bernard. in Cant. 13. the source and fountain from which they do flow. Return a tribute unto him, from whom you receive all, as q Eccles. 1.7. Fretum de tota Flumina terra Accipit, Ovid. Met. lib. 4. Quisnam est is fluvius, quem non recipiat mare? Plaut. Curcul. 1. the Rivers do to the Sea, from whence they have their first rising. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. epist. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de Bapt. That may be a good means to secure the rest to you; whereas the withholding of it, as s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de pace 3. Facit idem quod illi, qui inscriptum è portu exportant clanculum, ne solvant portorium. Lucil. satire. l. 27. the Merchant's nonpayment of the King's custom, may prove the utter loss of all. Let him, I say, that gave all, t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem pro Pauper. receive a part again from you of that that is u 1 Chron. 29.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ibid. De suo poscit, non de tuo. Omnia enim quae habes, ab illo habes, August. in Psalm. 102. Homo non suum reddit; Dominus suum recipit, Salu. ad Eccles. lib. 1. his own, by x Matth. 25.35. the relief of his poor members, by the support and maintenance of his Ministers; it is that in effect that z Genes. 28.22. jacob so solemnly vowed to show his thankfulness in. Not that he needed it, a Act. 17.25. Ipsa suis pollens opibus, nihil indiga nostri, Manil. who needeth nothing himself; no more than b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. in Basil. Et ad Basil. epist. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Sea doth the Rivers that run into it: but that your thankful minds thereby may be testified, and he incited to be the more beneficial to you, c Malac. 3.10. who desireth any good occasion of doing you good. Return him part; said I? Nay, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. pro Pauper. dedicate all to him, as you have received all from him; by e Ad illius gloriam omnia referas: & illuc unde flumina exeunt, revertantur, Petr. Bless. in Canon. Episc. employing all to his Glory, f Quicquid feceris propter Deum facias; & ad locum, unde exeunt, gratia revertantur, ut iterum fluant, Bernard. de Temp. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. pro Pauper. using all after his Will: g Rom. 11.36. For of him, and through him; and therefore unto him are all things: and to him be glory for ever. Amen. y Malach. 3.8, 10. THE JUDGEMENT OF A great Schoolman, concerning the Merit of man's works; contrary to that which the Church of Rome now holdeth. Durandus in Sentent. lib. 2. dist. 27. quaest. 2. MErit of condignity strictly and properly taken, is such a voluntary action for which in justice or of right a reward is due to one, so that if it be not rendered, he that should render it doth wrong, and is simply and properly unjust. And such merit of condignity is found among men, but is not in man towards God. That which hereby appeareth, because that which is rendered rather out of the liberality of the giver, than out of any debt due to the work, cometh not within the compass of Merit of condignity strictly and properly taken. But whatsoever we receive from God, be it grace or glory, or good temporal, or spiritual (whatsoever good work done for the same go before in us) we receive rather and more principally from God's liberality, than rendered as due for the desert of the work. And therefore nothing at all cometh within compass of Merit of condignity so taken. The Major appeareth by the definition of Merit of condignity before assigned. The Minor is thus proved: because it is an easier and a less matter to make a full recompense for that that one hath received from another, than to make him a debtor. For to make him a debtor, it is necessary that one return him more than he hath received from him, that so in regard of that overplus the other may become his debtor. But no man can fully recompense God; according to that which the a Aristot. Ethic. lib. 8. cap. 14. Philosopher saith, That God and our Parents can never be sufficiently recompensed. Therefore much less is it possible, that by any work of ours God should become debtor to us, so that he should be unjust, if he paid us not somewhat for it, that were due unto us for the same. The reason hereof is, because what we are, and what we have, be it good actions, or good dispositions, or the use of them, etc. it is all in us of God's liberality, both freely bestowing it on us, and freely preserving it in us. And because by a free gift no man is bound to give more: but the receiver rather is thereby bound to the giver. Therefore by good dispositions, or good actions, or the good use of either bestowed on us by God, God is not bound in any bond of justice to give us aught else, so that if he should not give it, he should be unjust; but we are rather thereby bound to God. And to think or say the contrary, is bold and blasphemous. And if God therefore to a man dying in grace should deny glory, he should do therein no wrong: nor should he be unjust, if he should withdraw glory from one that already hath it. And if any should complain hereof, God might say unto him, as it is in the Gospel, b Matth. 20.15. May I not do as I will with mine own? And the party that should suffer it, aught to say as Job did, c job 1.21. The Lord hath given, and the Lord hath taken; he hath done as he pleased: blessed be his Name. For since that every good thing is of God's free gift, God is not bound thereby, because he hath given some thing, to give other some also, so that he should be unjust, if he gave them not. And if any thing be bestowed on us, or returned to us for our good works, it is rather and more principally out of God's liberality that giveth it, than out of any debt that is due to our works. If any shall say, that albeit God become not a debtor by any work of ours, yet he becometh a debtor by his own promise d jam. 1.12. expressed in Scripture. It is of no force, for two causes: The first is, because Gods promise in Scripture implieth no such obligation, but importeth only a liberal disposition in God. The second is, because that which is rendered, is not rendered for the due desert of the work, but for the promise precedent. It is not, I say, rendered, for the condign merit of the work, but only or principally for the promise: And so it is not such debt, as we now speak of. That it appeareth that Merit of condignity strictly and properly taken, to wit, for a voluntary action, for which a reward is of justice due to the doer, so that if it be not paid, he that should pay it, doth wrong, and is simply and properly unjust; is not in Man towards God, yea that it is altogether impossible for any such to be. FINIS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVID'S Remembrancer. A MEDIDATION ON PSALM 13.1. Delivered in a Sermon at Sergeants Inn in Fleetstreet. By THOMAS GATAKER, B. of D. and Pastor of Rotherhith. ESA. 62.6, 7. You that are mindful of the Lord, be not silent: Give him no rest, till he repair Jerusalem, and till he make her the praise of the earth. LONDON, Printed by JOHN HAVILAND for Edward Brewster, 1637. TO THE RIGHT HONOURABLE Sir JAMES LEY Knight and Baronet, Lord Chief Justice of his Majesty's Bench. RIGHT HONOURABLE: ALbeit Speech have no small advantage of Writing; in that a Habet nescio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viva vox; & in aures discipuli de autoris ore transfusa fortius sonat. Hieron. ad Paulin. Viva illa, ut dicitur, vox lectione plenius alit. Quintil. institut. lib. 2. cap. 2. Quod memoria lapsus Ciceroni quasi ex Tuscul. lib. 2. tribuit Erasm. in Hieron. & in Adag. Atqui Cic. epist. ad Attic. lib. 2. epist. 8. Vbi sunt qui aiunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quanto magis vidi ex tuis literis, quàm ex illius sermone quid ageretur? it hath a greater vivacity accompanying it, than the other hath by much: the latter seeming to be but as b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gregor. Nazianz. epist. 52. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem epist. 38. a dead shadow of the former; Elocution c Acts quasi vita quedam est orationis. Quintil. institut. lib. 11. cap. 3. the very vital spirit and chief grace of an Oration, and that, which d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionies. Halicar. de Demosthene. Oratorem plaue perfectum, & cui nihil admodum desit, Demosthenem facilè dixeris. Cic. declare. Orat. Qu● ne Athenas quidem ipsas magis credo fuisse Atticas. Idem de perfect. Orat. Graecorum Oratorum praestantissimi sunt two qui fuerunt Athenis; eorum autem princeps facilè Demosthenes, admirable est quantum inter omnes unus excellat. Idem de oped. gen. Orat. Cujus commemorato nomine maxima eloquentiae consummatio audientis anim● oboritur. Val. Max. memorab. lib. 8. cap. 7. that most eminent Orator and * Quomodo Facundiae Parentem Ciceronem. Plin. hist. nat. l. 7. c. 30. Atqui, cùm Demosthenes Graecae, Cicero Latinae eloquentiae Frincipes extiterint; Demosthenes & prior fuit, & ex magna parte Ciceronem, quantus est, secit. Quintil. institut. lib. 6. cap. 3. & lib. 10. cap. 1. Father of eloquence, esteemed not the prime part only of Oratory, but in effect e Actio in dicendo una dominatur. Huic primas dedisse Demosthenes dicitur, cùm rogaretur, quid in dicendo esset primum, huic secundas, huic tertias. Cic. de Orat. l. 3. & de clar. Orat. Val. Max. memor. l. 8. c. 10. Quintil. instit. l. 11. c 3. & Aug epist. 56. all in all, and the sum of all, being f Hinc Val. Max. lib. 8. cap. 10. In Demosthene magna pars Demosthenis abest, quia legitur potius quàm auditur. wanting in it: In regard whereof, it is not wont to make so deep an impression, or to work upon the affections so powerfully as g Nulla res magis penetrat in animos, cosque fingit, format, flectit. Cic. de clar. Orat. Tantum dictis adjicit gratiae, ut infinitè magis eadem audita quàm lecta delectent. Quintill. instit. lib. 11. cap. 3. Multo magis, ut vulgò dicit●r, viva vox afficit. Name, licet acriora sint, quae legas, altius tamen in animo sedent, quae pronunciatio, vultus, habitus, gestus etiam diccutis adsigit. Plin. epist. 4. lib. 2. Hinc Aeschines Demosthenes' orationem, quam eis recitasset, adm●rantibus Rhodiis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quid si ipsum, vel, Quid si bestiam ipsam audivissetis? Cic. de Orat. lib. 3. Plin. hist. nat. l●b. 7. cap. 30. Val. Max. lib. 8. cap. 10. Plin. jun. epist. 4. lib. 2. Quintil. instit. lib. 11. cap. 3. & Hieron. ad Paulin. that doth; and it is accounted therefore but h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. epist. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath ad Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Pausania. a second shift, and as sailing with a side-wind, where a direct fore-wind faileth. Yet herein hath writing the odds of Speech; in that by it we may speak as well to the absent as to the present; by it men restrained by sickness, weakness; or otherwise from public employment, yet may notwithstanding much profit the public, and sitting themselves still at home, benefit others abroad; yea by it, not the i Sola res est quae homines absentes praesentes facit. Turpilius de vicissitudine literarum. Quid enim tam praesens est inter absentes, quàm per epistolas & alloqui & audire quos diligas? Hieron. ad Nitiam. Sunt literae doctrina quaedam, qua quisque valeat quamvis longè absenti verba mittere manufacta in silentio, quae rursus ille cui mittuntur, non auribus, sed oculis colligat. August. de Trinit. lib. 10. cap. 1. Voces signa sunt, per quae praesentibus loquimur: inventae sunt literae, per quas possemus & cum absentibus colloqui. Ibid l. 15. c. 10. living only may converse with the living, k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. though never so far both by Sea and Land severed either from other, but the living also may have profitable commerce and dealing with the dead, as l Hinc illud Luc. 16.29. Habent Mosem & Prophetas: audiant illor. Mortui siquidem loquuntur adhuc: quod de Abele Spiritus Sanctus Heb. 11.4. & de Samuele Siracides Eccles. 46.20. we have by means of their writings still extant with those that died and departed this World, even thousands of years since, to our exceeding great comfort and inestimable gain. Being therefore moved by some that heard of it, and the matter delivered in it, but could not be present at the delivery of it, to make this weak discourse, by help of Pen and Press, more public, as dealing in an Argument not unfitting the present times, and such as they desired to be more fully either instructed or directed in, which by means thereof they supposed that both themselves and many other might be; I was the rather induced to condescend to this their desire, that by presenting of it to your Lordship, the prime Member of that grave and reverend Society, where it was by word of mouth delivered: I might give some poor pledge and testimony of my due and deserved respect to your Honour, and of my thankful acknowledgement of such favours, as have from time to time, by your Lordship been showed me, as well during the time of mine employment at Lincolns-inn, (where your Lordship was one of the first whom I received kind acceptance from, being Reader at the time of my first access thither,) as since also. Having therefore during my late restraint by some infirmity and weakness that constrained me to keep home, and to intermit my public employment, taken some time to review, supply, and enlarge my former Meditations of the Subject then handled, (which I could not so well find time for before) I make bold to tender them here (such as they are) unto your Lordship, and entreating only your courteous acceptance of them, without further troubling your Honour amids so many weightier affairs, commit both yourself and them to the gracious protection and holy direction of the Highest. Your Lordships to command in the Lord, THOMAS GATAKER. DAVID'S Remembrancer. PSAL. 13.1. How long, O Lord? Wilt thou forget me for ever? How long wilt thou hide thy face away from me? THIS Psalm, Occasion. as appeareth by the whole tenor of it, was composed by the Prophet DAVID during the time of some grievous and tedious temporal affliction; and that accompanied also (as may seem) with some spiritual desertion. And it may well for the subject matter Matter. of it be termed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut Psal. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVID'S Remembrancer; As being penned by him for this end, to put God in mind of him, and of his present forlorn and distressed estate. The Psalm consisteth of three principal Parts. Part 3 Part 1 There is first b Vers. 1, 2. a grievous complaint Complaint. of his present condition; propounded by way of expostulation; 1. c Vers. 1. In regard of God; who seemed not to regard him. 2. d Vers. 2. In regard of himself, by means thereof driven to his shifts, and in a manner at his wit's end. 3. e Vers. 2. In regard of his adversaries; who took occasion thereby to triumph and insult over him. Part 2 There is secondly f Vers. 3, 4. an humble suit and request commenced by him to God, and conceived in three distinct parts, answering the three branches of his former complaint. For 1. g Vers. 3. Request. He requesteth God that he would * Respice, refertur ad, Vsque quo avertis faciem? Exaudi, ad, Vsque quo oblivisceris? Aug. in Psal. 12. Behold and hear; that he would vouchsafe to regard him, and turn his face again towards him, and not send him away, inaudita querela, unheard and unanswered. 2. He addeth some Reasons why he desireth and requireth God thus to hear and regard him. Reasons 2 Reason 1 1. h Vers. 3. In regard of himself, that he sleep not in death: not meant, as some think, of i De somno peccati. Ruffin. in Psal. 12. In peccato. Aug. in Psal. 12. & contr. advers. leg. l. 1. c. 11. Cassiod. & Remig. & ex utroque Lombard. De somno peccati qui ducit ad mortem. Acacius Caesar. quaest. collect. 4. apud Hieron. epist. ad Miner. & Alex. sleeping in sin; though k 1 Thess. 5.6, 7. Ephes. 5.14. 1 Cor. 15.34. sin in Scripture be oft compared to sleep; nor, as others, * Theodoret. & Euthym. of the death of grief and despair; though that be said too to be a kind of death; and † Gen. 27.46. job 3.20, 21. Eccles. 7.28. maketh a man's life oft no better, yea more bitter than death: nor yet as others, l Cum in peccato, quod est ad mortem irrevocabiliter perseveratur. Bern. in Cant. 52. Ne poenitentiam ad mortem d fferens, dormiam cum morte peccati in inferno, Hugo Card. in Psal. 12. of dying eternally, of being everlastingly damned: but m jun. Calvin. etc. Vide Drus. lib. 3. quaest. 27. & Hereshach. in Psal. of temporal death, (that is usually termed n 1 Cor. 15.6, 51. john 11.11, 14. a sleep; and is nothing indeed but o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quid mors est? Somnus est consueto longior. Chrysost. ad pop. Antioch. de imag. serm. 5. a sleep longer than usual; yea in some sort p jer. 51.39. Nobis cum semel occidit brevis lux, Nox est perpetuauna dormienda. Catull. epig. 5. Quicunque nascimur, brevi post lumin● Aeternus impedit sopor. Ben. Lam. pride. a perpetual sleep, because to continue q job 7.9, 10. & 14. 1●. as long as the world lasteth:) that r job 10.20, 21. Psal. 39.13. he might not die in this distressed and uncomfortable estate. Reason 2 2. s Vers. 4. In regard of his malicious and evil affected Adversaries; * Psal. 38.16. that they might not have longer or further cause of joy and triumph in his overthrow, as having now without all help or hope of recovery, gotten the upper hand of him. Part 3 And there is thirdly t Vers. 5. a cheerful and a comfortable Conclusion, Conclusion. wherein as recollecting himself, and controlling the voice of sense with the voice of faith; Branch 1 1. * Profitetur. He professeth his trust and confidence in God. Branch 2 2. † Pollicetur. He promiseth himself assured help and deliverance from God. Branch 3 And 3. * Paciscitur. He praiseth God for it, as if already he had received it: g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vides animum bene sperantem? Petit, & priùs quam acceperit, tanquam qui accepisset, gratias agit. Chrysost. in Psal. 12. Contraquam Bern. in Cant. 10. Gratiarum actio beneficium non praecedit, sed sequitur. See the picture of an hopeful heart, saith chrysostom, he craveth aid of God, and before he have it, he renders thanks for it, as if already he had it. And thus have you the sum and substance of the Psalm, with the several parts of it. To return to the first branch of his complaint, which I purpose only to insist on. Manner. First, for the manner of it, or phrase it is conceived in; there are Readins 4 four several readings, though in effect for sense and substance much the same. Reading 1 For 1. Some read the words of the former part, without stop or stay, as one continued sentence; a Graec. Sept. Lat. Vulgat. Aug. Genev. Reg. Bibl. Calvin. alii. How long wilt thou forget me, O Lord, for ever? But they both neglect the pause in the Hebrew; and beside make no very good sense. Reading 2 2. Others make a pause, but a pause misplaced; and they thus read them; b Vsquequo, Domine, oblivisceris me? In finem? Remig. in Psal. 12. Erit hoc usque quo in aeternum? Hugo Card. Ibid. Sic Vatabl. & Leo judae. How long, O Lord, wilt thou forget me? for ever? As elsewhere, * Psal. 74.10. How long, O God, shall the Adversary reproach? shall the enemy blaspheme thy Name for ever? But the pause here in the Original, is after Domine; not after Oblivisceris. Reading 3 3. Others placing the pause aright, read the words as an Aposiopesis, that is, a broken or imperfect sentence, not unfit to express passion. c Quousque, Domine? subaudi, non intu●beris? Oblivisceris mei in aeternum? jun. Quousque, Domine? How long, O Lord? As if he had said; How long will it be ere thou mind me? In aeternum oblivisceris? Wilt thou never again think on me? How long wilt thou hide thy face away from me? And the like we may find in diverse other places; d Psal 79.5. How long, O Lord? wilt thou be angry for ever? Shall thy jealousy burn like fire? And, e Psal. 89.46. How long, Lord? Wilt thou hide thy face for ever? Shall thy wrath burn like fire? Yea the very selfsame Aposiopesis apparently, where he saith; f Psal 6.3. But thou, O Lord, how long? And g Psal 90.13. Return O Lord: how long? And let it repent thee concerning thy servants: As also oft h jer. 13.2. Apoc. 6.10. elsewhere. Reading 4 4. It may well be read by way of Reduplication, i Per epimonen repetendo ingeminat. Cassiod. (a form very fit also to express the vehement affection of a soul surcharged with sorrow, and pinched in with pain;) enclosing the middle part of the verse within a Parenthesis: How long, O Lord? (will't thou never remember me?) how long, (I say) wilt thou hide thy face away from me? And the like Reduplication is found also elsewhere, where he saith, k Psal. 94 3. How long shall the wicked, O Lord? How long (I say) shall the wicked exult? Either of the two latter may well stand with the Context of the words in the Original. Secondly, For the Matter and substance of it: Matter. 1. There are two things complained of: Substance. 1. That God had forgotten him. 2. That he had hid his face away from him. Both * Nec oblivio, nec aversio cadit in Deum. Remig. in hunc Psal. Neutrum Deus reverâ facit, sed more nostro Scriptura loquitur. August. & Ruffin. in hunc locum. Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Deo perinde ac de homine loquitur. Humanum siquidem oblivisci, & faciem ab eo quem oderit avertere. Muscul. humanitus dicta, spoken by way of resemblance from the manner of men, and the one going a degree beyond the other. l Gravius est aversionem faciei, quàm oblivionem sentire. Muscul. in hunc loc. It is more to hide his face from him, than not to remember him. m Genes. 40.23. & 41.9. Hinc quaestio apud Senecam, an obliti ingrati sint dicendi. de benef. l 3. c. 4, 5. We may out of unmindfulness sometime forget one, whom we wish otherwise well unto: but when we do wittingly and willingly n Esa. 58.7. & 53.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Dion. Chrysost orat. 38. turn, or hide our face away from him, it is a sign that either we hate and abhor him, or at least desire not to mind or remember him. “ In oblivione remissio est benevolentiae & curae, in aversione faciei indignatio & odium. Muscul. There is an implication of bare neglect in the one; an intimation of anger and indignation, of displeasure and evil will in the other. For God therefore to forget DAVID, not to mind him, or look after him, is much! If his eye be never so little once off us, the spiritual adversary is ready presently to seize on us, o Aeriae potestates tanquam milvi circumvolitant, ut pullum infirmum abripiant. August. in Psal. 62. & in Psal. 90. as the Kite on the Chick, if the Hen look not carefully after it. But for God, DAVID'S p Psal. 4.6, 7. & 18.18. & 73. 2● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl ep. 30. ex Homer. Odyss. ●. only joy and stay, to turn his face away from him, that he may not mind him, as if q Psal 27.9. in anger and evill-will towards him, he had cast off all care of him, yea were resolved to reject him, and were willing to expose him to the will of those that would * Psal. 38.16. rejoice in his ruin: this is much more. There is an unmindfulness of him implied in the former; an evil mind towards him implied in the latter. And surely, if r Psal. 30.5. in the favour of God there be life; yea s Psal. 63.3. his favour is better than life itself: then undoubtedly “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. epist. 37. such apprehension of his disfavour and displeasure must needs be as death, yea more bitter than death itself to the soul so deserted. Circumstance. 2. Both these are further aggravated by the circumstance of time; the long continuance of either. 1. For the time past; he had been long in this estate already. 2. For the time to come; it was uncertain how long it would last. Now for God t Esa 54.8. Psal. 30.5. for an instant to be angry with some of his, and to hide his face from them, cannot be but most † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. epist. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ep. 24. Nam fruendis voluptatibus crescit carendi dolour. Plin. epist. 5. lib. 8. Et, Tum est tormentum career d vitiis, cùm illas jam senseris. Sen. controv. 6. heavy to those that have formerly enjoyed it, and been before in his favour: (for * In carcere natus ac nutritus puer, de matris suae anxietate miratur. Bern de diverse. 12. as for others; those, we say, that were never out of hell, think there is no other Heaven.) The least frown of his face, or bending of his brows, is a very hell itself to such: u Psal. 30.7. Thou turnedst but thy face away, saith DAVID, and I was troubled. But to have it last and continue so for a long time together, what a daunting and dismaying must it needs be to that soul, that shall esteem itself in a manner to lie so long in hell, and to have in some sort an hell so long here out of hell, where it had a kind of heaven before? And yet further again, though this heavy and disconsolate estate should last long, and were yet to last fare longer; yet if there were some certain stint of time set how long it should last; the eye of the soul being fixed upon that term, it would be some comfort to consider how the time wore away. But where the eye of the mind meeteth with no object to stint it, but (as it is with persons distressed at sea in a thick fog, that have rowed and wrought long till their hearts ache again, and beaten to and fro, but can descry no shore; or as it is * Quibus cruciatu● & ad finem per tormenta properat, & sine fine deficiens durat Ita sit miseris mors sine morte, sinis sine fine, defectus sine defectu: quia & mors vivit, & finis semper incipit, & deficere defectus nescit. Greg mor. l 9 c. 47. with those that are in hell, whose torments have no stint, but are boundless and endless) it is as fare from an end still, for ought it can descry, as at first; it hath lasted thus long, and “ Psal. 74.9. it is uncertain how long longer it may last: This is that that might break an heart of stone or steel, that might enforce the forlorn soul to sink down under the heavy burden and unsupportable weight of it, overwhelmed with horror, and swallowed up with despair, were there not somewhat else (even x Psal. 37.24. an hand of God himself) to support and uphold it. And yet was this, as we see here, DAVID'S estate at the present. He complaineth that God had forgotten him, yea he had hid his face from him: this uncomfortable estate had lasted long with him already, and it was uncertain yet how long it would last. Doctrine. Whence observe we this Instruction, that God's Church and dearest children are oft in that case, what for outward afflictions, what for inward desertions, that both in the sight of others, and to their own sense and feeling, God seemeth to have rejected them, and not to regard them. * Aliorum judicio. Calvin. in Psal. 13. Sic Esa. 53.4. In the sight, I say, of others: for so say the profane proud, oppressing and pursuing the poor; a Psal. 10.11. God hath forgotten them; he hath hidden away his face, and will never more look after them. And DAVID'S enemies of him, (if he were Author of that Psalm;) b Psal. 71.11. God hath forsaken him; let us pursue him, and seize on him: for there is none to deliver him. Yea to * Ex sensu● proprie. Calvin. in Psal. 13. their own sense and feeling. For so Zion c Galat. 4 26. the Mother of the faithful complaineth; d Esa. 49.14. The Lord hath forsaken me, and my God hath forgotten me. So the children of the Church, and those no e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 12.39. bastardly brood neither, but such as continued firm unto God, and faithful with him, complain also, That f Psal. 44.17, 18, 24. though they had not forgotten God, nor dealt disloyally with him, yet God had forgotten them and hid his face away from them. So DAVID, g 1 Sam. 13.14. a man after Gods own heart, and (as his name soundeth) the Lord's Darling, or h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amasius vel amabilis. Vnde Dido Poenis. Ind & Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 12.25. the beloved of the Lord, yet maketh grievous complaints oftentimes unto God, and in holy manner debateth the matter, and expostulateth with God, both here and elsewhere: i Psal. 42.9. I will say to God my rock; Why hast thou forgotten me? And, k Psal. 88● 5.14. Lord, why rejectest thou my soul, and hidest thy face away from me? I am like to the dead that lie slain in the grave; that are cut off from thine hand, and thou remember'st no more. Yea not l Psal. 22.1, 8. DAVID alone as a Type of him; but the only begotten of God himself, m Coloss. 1.13. Ephes. 1.6. Matth. 3.17. his Son of Love, as he termeth him, his dearest Darling, (though n Rom. 8.32. O quantum dilectus, pra● quo filius ipse, aut non dilectus, aut sàltem neglectus? Bern. de temp. Vide & Salvian. de provide. l. 4. he thought him not too dear for us) when he was on the Cross, not in his enemy's eyes and account only, o Matth. 27.43. that twitted him with his trust in God, who seemed then not to regard him, but to his own sense and feeling too, seemed neglected and forgotten, as by that bitter and lamentable complaint that he then made, appeareth; p Matth. 27.46. My God, my God, why hast thou forsaken me? And if it were so with Christ, q Psal. 110.1. Matth. 21.45. DAVID'S Lord; no marvel if the like also sometime befell DAVID: if this betided the head, no marvel if it betid the body too: If it were sometime the state of the r Psal. 2.8. john 1.14. native Son, that had never been other; no marvel if it be the state oft of adopted Sons, of such as have s Galat 4.6. of Servants been made Sons, of such as have from Bondslaves been advanced to that honour. Which yet we are not so to understand, Explication. as if God could forget any man, or as if God could forget aught. t Oblivio in Deum non cadit. Aug. in Psal. 9 & in Psal. 118. Conc. 15. Et Muscul. in hunc loc. Nihil Deus ignorat, nihil obliviscitur. Greg. Mor. l. 25. c. 4. Neque oblivio in Deum cadit, quia nullo modo mutatur, neque recordatio quia non obliviscitur. Aug. in Psal. 87. Oblivion is a defect, and cannot befall him, who is perfection itself. But as we are said to forget things when we do no more regard them, or take notice of them, or look after them, than if we had forgotten them: u Psal 45.11. Forget thy people and thy father's house, saith the Psalmist to Pharaohs daughter; And rich men are said to forget their poor kindred and acquaintance: So * Tunc meminisse dicitur Deus, quando f●cit; tunc oblivisci, quando non facit. August. in Psal. ●7. & in sentent. Prosper. 108. Oblivisci dicitur, cùm non miseretur. Hugo Victor. de essent. divin. is God said to forget men, when he doth not respect them, when he taketh no care of them, when for good he no more regardeth them than if he had clean forgotten them. Now in this manner doth God indeed forget some; Distinction. some he seemeth to forget, though indeed he do not forget them. As Ambrose saith, That x Quosdam deserit, quosdam deserere videtur. Ambr. in Psal. 118. God doth wholly forsake some: as he did y Matth. 27.5. judas and z 2 Sam. 7.15. Saul, whom he utterly cast off. Some he seemeth to forsake, but he forsaketh not indeed. As our Saviour Christ, albeit a Esa. 53.4. God seemed to have forsaken him, when not only b Act. 2.23. he left him in his cruel enemies hands, and c Luke 22.53. suffered them to work their wills upon him, but even d 2 Cor. 5.21. Esa. 53.6, 10. poured out his own heavy wrath and indignation upon him; and he complained therefore as before, That e Mark. 15.34. his God had forsaken him; yet was he not indeed then forsaken, but even then f Heb. 5.7. heard and helped; g john 16.32. nor was he ever left alone; but though h Matth. 26.56. his Disciples all forsook him, and fled from him; yet his Father forsook him not, but abode ever with him: And DAVID, though i Psal. 22.1. he complain sometime in the same terms that our Saviour did; yet elsewhere k Psal. 31.22. he acknowledgeth that howsoever he had said in his haste, (in the heat of temptation,) that he was cast out of God's sight, yet even then did God hear him and grant his requests. In like manner, some God thus forgetteth indeed. (As * Hosh 8.14. they forget him; so he forgetteth them.) l Hosh. 1.6. Call the child Loruchamah, saith God to Hoshea; for I will have no more mercy on the house of Israel; but (as the Vulgar Latin hath it) m Oblivione obliviscar. Vulg. tanquam esset à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dextra. quum sit à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinistra. I will utterly forget them: or rather (after the Original) n omninò condonem jun & Livel. Sed prorsus tollam eos. Leo jud. à fancy scil. me●. Vatabl. I will never forgive them: but o Hosh. 4.6, 9 because they have forgotten the Law of their God, I will forget them; when I have visited their ways on them, and rewarded them for their deeds. p Minatur & memoriam damnandorum, & oblivionem damnatorum. Ruffin. in Hose. God threatneth, (saith Ruffian) both to remember to damn them, and to forget ever to show mercy upon them, when he hath once condemned them. Some he seemeth to forget, when he doth not. q Deus bonos non negligit, cùm negligit. Nec obliviscitur, sed quasi obliviscitur. Ruffin. in Psal. He neglecteth not the godly, no not when he neglecteth them: Yea, r Obscuris super nos dispositionibus Deus saepe undenos aestimatur deserere, inde nos recipit; & unde nos recipere creditur, inde derelinquit: ut plarunque hoc fiat gratiâ quod ira dicitur; & hoc aliquando ira sit, quod gratia putatur. Gregor. mor. l. 5. c. 5. he remembreth them then best, when he seemeth least to regard them, when he seemeth most of all to forget them. Though the wicked, when he hath his will on the poor, thinketh that s Psal. 10.11. God hath forgotten them, and doth not at all mind them; yet t Psal. 9.18. & 10.12. the poor, saith the Psalmist, shall not always be forgotten; nor the hope of the afflicted perish for ever. But u Psal. 9.12. God when he maketh inquisition for blood, will make it appear then that he remembreth them, and that he doth not forget the poor man's complaint, nor will ever fail any of those that x Psal. 9.10. seek to him and trust in him. And y Esa. 49.14. though Zion complain that her God had forgotten her; yet the Lord telleth her, and assureth her that even than z Esa. 49.15, 16. he had her as fresh in mind, as if she were * In manibus sculpsi te. Humanitus dictum. jun. written upon his hands, and her present estate was never out of his eye: yea that he could no more forget her, than a woman could her child, or than the kindest and tenderest “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg Naz. orat. 31. Et si filius minus interdum quàm debeat filialem affectum exhibuit; matter tamen pro suù visceribus maternum deserere non debet, sed nec valet, affectum. Bern. ep 300. mother that is the fruit of her own womb. Question. But why doth God, may some say, then deal thus strangely with his dear ones, and by seeming not to regard them, yea by seeming to reject them, suffer them to be in so woeful and rueful an estate, that they are in a manner like persons utterly forlorn for the present? Answer. I answer: God doth this for diverse ends; whereof these are some Reasons 8 of the principal. Reason 1 First, a Ad examen. to try their sincerity, their confidence in God, their constancy with God, whether their hearts be sincere toward him, and upright with him, or no; whether they will keep constantly in God's ways, though God seem to neglect them, or seek to indirect courses, because God seemeth not to regard them. b 2 Chron. 32.31. God left Hezekiah, saith the holy Ghost, to try him and to know, that is, * Tentat Deus ut sciat, i. ut scire nos faciat; non ut sciatipse, quem nil latet, sine tentatione enim nemo satis probatus esse potest, sive sibi ipsi, sive alii. Aug. in Gen. contr. Manich. l. 1. c. 22. & de Trinit. l. 1. c. 12. & ibid. l. 3. c. 11. & in Genes. quaest. 57 & 83. quaest. 60. & in Deut. quaest. 19 & in Psal. 36. & in Psal. 58. & in Psal. 44. & de serm Dom. in mont. l. 2. to make known, what was in his heart. And c Deu. 8.2. & 13.3. the Lord tempteth you, saith Moses to the Israelites, to humble you, and to prove you, and to know what is in your heart, whether you love him hearty, and will constantly keep his Commandments or no. As a Father will sometimes cross his son, to try the child's disposition, to see how he will take it, whether he will mutter and grumble at it, and grow humorous and wayward, neglect his duty to his Father, because his Father seemeth to neglect him, or make offer to run away and withdraw himself from his Father's obedience, because he seemeth to carry himself harshly and roughly toward him, and to provoke him thereunto: So doth God likewise ofttimes cross his children, and seemeth to neglect them, to try their disposition, what metal they are made of, how they stand affected toward him: whether they will neglect God, because God seemeth to neglect them, forbear to serve him, because he seemeth to forget them, cease to depend upon him, because he seemeth not to look after them, to provide for them, or to protect them: like jorams profane Pursuivant; d 2 King. 6.33. This evil, saith he, is of God, and why should I depend then on God any longer? Or whether they will still constantly cleave to him, though he seem not to regard them, nor to have any care of them; and say with Esay; e Esa. 8.17. Nec sit praebatus ab officio recessit. Tu, inquit, avertis faciem tuam à me, sed ego non sum aversus à te. Ruffin. in Psal. 29. Yet will I wait upon God, though he have hid his face from us, and I will look for him though he look not on us; for f Esa. 30.18. they are all blessed that wait on him; and he will not fail in due time to show mercy unto all them that do so constantly wait on him. As g 1 Sam. 13.8, 10. Samuel dealt with Saul; he kept away till the last hour, to see what Saul would do, when Samuel seemed not to keep touch with him. So doth God with his Saints, and with those that be in league with him; he withdraweth himself oft, and h Psal. 10.1. keepeth aloof off for a long time together, to try what they will do, and what courses they will take, when i Psal. 89.19, 38, 39, 49. God seemeth to break with them, and to leave them in the suds, as we say, amids many difficulties much perplexed, as it was with DAVID at this time. Thus was saul's hypocrisy discovered. He would seem to depend on God; and k 1 Sam. 28 6, 7. sought to him in his troubles and asked advice of him. But when God seemed to neglect him, and gave him no answer, neither by dream, nor vision, nor by Vrim and Thummim, neither by Prophet, nor by Priest, than left he God and sought to the Sorceress, and by the Sorceress to Satan. Where a question may be moved, Question. how that is true that the holy Ghost saith elsewhere, that l 1 Chron. 10.14. Saul did not at all ask counsel of God. m 1 Sam. 28.6. Saul asked counsel of God, saith one place; but the Lord gave him no answer: And, n 1 Chron. 10.13, 14. Thus died Saul in his sin, saith another place, which he sinned, in that he asked counsel of a witch, and asked not of God; and therefore the Lord slew him. Solution 1 But the answer is easy; and may be returned in two Rules of the Civil Law. 1. o Ficta pro factis non habentur. Facta haud videntur, facta quae sunt subdolè. That is not deemed done, that is not sincerely done; or p Non videtur fieri quod non legitimè fit. Reg. jur. that is not done so as it should. God accounteth that as not done, that is not done in sincerity. Take it by the like: It is said of the idolatrous Heathen that were placed in Samaria, that q 2 King. 32.33. they feared the Lord, and yet served their own idols too; and yet in the very next verse again it is said of the very same persons, r 2. King. 17.34. Neither they, nor their children fear God to this day. s Non colit rem sanctam, qui non sanctè colit. Salvian. de provide. l. 4. Their fear was no fear, because no sincere fear: and so saul's seeking to God no seeking, because no sincere seeking. t Psal. 145 18. The Lord is near to all that call on him, but that call on him in sincerity. And u john 4.24. , The true worshippers are such as worship in Spirit and Truth. But x Sapiens nummularius Deus est: Nummum nec fallum, nec fractum recipiet. Bern. de temp. 109. no counterfeit coin will go for currant with him. Solution 2 2. y Factum non dicitur quod non perseverat. That is not done, that holdeth not out, that keepeth not firm. z Nihil dicitur fuisse factum, quamdi● aliquid superest faciendum. There is nothing said to be done, as long as aught is yet undone; Perseverance is all in all. a Matth. 24.13. Apoc. 3.10. He is faithful indeed that holdeth out to the last. b Prov. 17.17. Verè amicus semper amat. Drus. Prov. l. 2. cent. 1. pr. 16. Verus amor nullum novit habere modum. Propert. eleg 3 He is a true lover, that loveth ever. But c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Troad. Aristot. Rhetor. l. 2. c. 21. Amavit nunquam, jugiter qui non amat. He never loved truly, that loveth not continually: He was never a true friend, that ever ceaseth to be a friend, that is not a friend always, that loveth not in adversity, as well as in prosperity, nor is content to take part with him, whom he seemeth to love in either: So he never truly trusted in God, that ever ceaseth to depend upon him, that dareth not trust God as well at sea as on land, as well in adversity as in prosperity, that is ready to leave and give over relying on God, so soon as God leaveth in outward show at least to look after him. On the other side, thus was Jobs sincerity approved. d job 13.24. Why, saith he to God, dost thou hide thy face away from me? and carriest thyself as an enemy towards me? Surely for no other end, job, but to try thy sincerity; and to make it manifest what thou art. The Devil slandered job, and traduced him, as if he had been but an hireling, e job 1.9, 10, 11. one that served God only to serve his own turn upon God; and would therefore soon leave God, if God should seem to leave him, yea would not stick to ourse God, if he should but a little anger him, to his face. But the Devil proved a liar, like himself: it was fare otherwise with job: As he was no hireling, so *— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. He●ub. he proved no changeling. As the Heathen man saith of one, f Neciratum colere destitit numen. Senec. ad Marc. c. 13. He ceased not to worship even an angry God: g job 13.15. Though he slay me, saith job, yet I will trust still in him. And thus the Saints of God approve unto God their own sincerity; in that h Psal. 44.17, 18, 19, 20, 21, 24. though God had forgotten them, yet they had not forgotten him; though i Percussisti, i. percutiendo dejecisti. Verba enim Hebraica saepe motum consignificant. Sic Genes. 38.9. & Psal 89.39. he had smitten them, (that is, by smiting thrown and thrust them down) to the very bottom of the Sea, the place where the k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cetus. prout Genes. 1.21. Psal. 74.13. Ezech. 29.3. & 32.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Psal. 148. Whales lodge, and had overwhelmed them with the shadow of death; and suffered them to be butchered and massacred all the day long, as if they were no other than sheep sent to the shambles, and set apart for the slaughter; yet for all this, they would not from him, nor seek to any other but him: As Diogenes the Cynic sometime told his Master Antisthenes, l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diogen. Laert. Nullus tam durus erit baculus qui à tuo me obsequio separet. Hieron. adv. jovin. lib. 2. there was no cudgel so crabbed that could drive them way from him. Reason 2 Secondly, God doth this m Ad exercitium. to exercise the gifts and graces of his Spirit in them. For many graces of God, as patience, confidence in God, and the like, are like torches and tapers, that show dim in the light, but burn clear in the dark; or like the Moon, and n Stellae interdiu lat●nt nocta micant. Ita vera virtus non apparet in prospetis, eminet in adversis. Bernard. in Cant. 27. the Stars, that are not seen in the day, but shine bright in the night. o Patientiae in prosperis nullus est usus. Gregor. mor. l. 11. cap. 19 In malis quae quisque patitur, non in bonis, quibu● fruitur opus est patientia. Aug. in joan. 124. There is no use of patience when all things go well with us. p jam. 5.11. Ye have heard of jobs patience, saith james. But we had never heard of it, had job never been in trouble. q Ibi fides non habet meritum, ubi ratio humana praebet experimentum Greg. in Evang. 2●. Haec est enim laus fidei, si id quod creditur non videtur. Nam quid magnum est, si id credimus, quod videm●●? Aug in joan. 79. joh 20.29. Facilè enim credimus quod videmus. Ambr. in Luc. l. 10. There is no sight of faith, when we do sensibly see and feel as it were the love and good will of God towards us in the pregnant and plentiful effects and fruits of his favour. r Virtus fidei credere quod non vides; merces fidei videre quod credis. August. in Psal. 109. & de verb. Ap. 27. It is the efficacy of faith, saith Augustine, to believe what we see not; for it is the reward of faith for us to see what we believe. But when s Putas, hîc est? non potest non esse, sed latet. hyems est; intus est viriditas in radice. Aug in 1. joan. 9 it is winter time with us, and the s●p is all down in the root, little sign or show of it to be seen abroad, or above ground in the branches; when all outward, yea and inward signs of God's love and favour towards us, and of his care and regard of us shall seem to fail and be withdrawn from us; when we shall see and feel nothing, but arguments of his anger and wrath, u 2 Cor. 7.5. troubles without and terrors within, God's face turned from us, or his angry look towards us; yet even then through these thick and black clouds to descry and discern the bright sunshine of God's favour; and contrary to sense and reason, carnal sense, and corrupt reason, to believe that x Heb. 12.6. Apoc. 3.21. God loveth us, when he lowreth onus, and seemeth even to loathe us, that we are in favour still with him when he knitteth the brows and frowneth on us, that he remembreth us and thinketh on us when he seemeth to forget us, that he is a gracious God and y job 13.16, 15. a sure Saviour to us, when he seemeth bend to destroy us; this is the excellency of faith indeed. And for the exercise of this and other the like graces in his, doth God oft withdraw himself from them, as the Nurse doth from the child, to teach it to exercise the feet, and learn to stand and go of itself without help or hold. Or as the Eagle with her young ones, which when they are grown fledg, she turneth out of the nest, nor beareth them ever on her wing, though * Exod. 19.4. Deut. 32.11. Aquilae pullos suos in alis portant, alites reliqui inter pedes. Munster. in Scholar ex R. Solomon. sometimes she so do, but to enure them to fly, “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel homil. 21. flieth from them, and leaveth them sometime to shift for themselves. God led you along the wilderness, saith Moses to the Israelites, z Deut. 8.2, 3. to humble you, and to teach you, that man lives not by bread, but by God's Word; to teach them a Pueris, qui nare discunt, scirpea induitur ratis. Plaut. Aulul. 4.1.— hast ubi jam duraverit aetas Membra, animumque tuum, disces sine cortice nare. Horat. serm. 1.4. to swim without bladders, to go without crutches, to depend upon the bare word of God, when bread and water should fail; and to learn, as, with the Apostle, b 2 Cor. 1.9. not to trust in themselves, so † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. 21. not to trust to the means, but in him that worketh by them, and that can as well work for us without them, when they fail. Reason 3 Thirdly, c Ad patientiam edocendam. to enure us to patience, and holy obedience, and submission of our wills to the good pleasure of God. As a father sometime will cross his child in those things that he hath a mind to, yea and it may be are not evil for him neither otherwise, and deny him some things that he doth most of all desire, though they be such things as he is willing enough, yea and hath a purpose afterward to bestow on him, only thereby to enure him to rest contented with his will, and to submit and refer his desires to his pleasure: So doth God oftentimes withdraw and withhold long from his children outward joys, inward comforts, the light of his countenance, the fruits of his favour, the things they most desire, and that he purposeth one day to bestow on them, though he keep them back for the present, thereby to enure them to patience and childlike submission, that they may learn to practise what d Matth. 6.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heraclit. apud Stob. c. 3. they daily pray, and what our Saviour as well by practice as by precept, hath taught them to say, e Matth. 26.39, 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thymaridae quidam. Thymarides contra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jamblych. in vita Pythag. Vide q●id aequius est, tenè divinae voluntati conformando subdere, an ut ipsa tuae subserviat voluntati. Gerson. consol. Theol. l. 2. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Epictet. Arian. lib. 2. c. 17 Deus quod vult qui vult, semper est foelix. Sic enim homo ab humanis in divina dirigitur, cùm voluntati humanae voluntas divina praefertur. Aug. in joan 52. Not my will, but thy will be done. For as f Rom 5.4. patience maketh trial; so g jam 1.3. trial breedeth patience. As h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. Olymp. 4. Marcet since adversario virtus. Tunc apparet quanta sit, quantum valeat polleatque, cùm quid possit patientia ostendit. Sen. de provide c. 2. by patience, and by nothing more, is our sincerity approved: (nothing putteth our piety to the proof more than patience:) so such trials as these do enure to patience and obedience: (As it is said of our Saviour, That i Heb 5.8. though he were the Son, yet k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he learned obedience by those things that he suffered:) * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Hecub. Quam malè inassueti veniunt ad aratra juvenci? a lesson at the first not so easily learned of us, till by continuance of sufferings we have been enured to the yoke. By these and the like courses therefore God enureth and instructeth his children to bear quietly such burdens as he pleaseth to lay on them; as also to wait his leisure, and abide his good pleasure, who knoweth what is best for them, and l Psal. 34.9, 10. & 84.12. will deny nothing m Psal. 145.15. in his due season unto them; but n Prorsus tanquam aegretum reficiens medicus, & quod opus est hoc dat, & quando opus est, tunc dat. Aug. in Psal. 144. as a wise Physician, saith Augustine, dieting his patient, will both give them what is fit for them to have, and give it them then when it is fit for them to have it. Reason 4 Fourthly, God dealeth thus many times with his children, o Ad majorem peccati detestationem. to work in them a greater hatred and detestation of sin, whereof this hiding of his face from them, is oft a fruit and an effect. p Esa 1.15. When you stretch forth your hands, saith God by the Prophet, I will hide mine eyes from you, and though you make many prayers, I will not hear you, because your hands are full of blood. And saith the same Prophet, speaking in the person of God's people; q Esa. 64.7. Thou hast hid thy face from us, and hast consumed us because of our iniquities. Yea in the Lamentations the people of God complain, that r Lament. 3.24, 43, 44. God had overwhelmed them with his wrath, a●d covered himself with a cloud, that their prayers might not pass, nor have access to his Highness; because they had sinned and rebelled against him, and he therefore had not spared them. And certainly that is one principal cause, the sins of God's Church and Children, their rebellious courses, their untoward carriage, their wickedness, their wantonness, their evil demeanour towards him, that maketh God to turn away his loving countenance from them, and that not only for a time to look off them, till they humble themselves before him, but † Multa cogitur homo tolerare etiam remiffis peccatis: quamvis ut in eam veniret miseriam, primum suerit causa peccatum. Productior est enim poena quàm culpa, ne parva putaretur culpa, si cum illa siniretur & poena. Ac per hoc vel ad demonstrationem debitae miseriae, vel ad emendationem labilis vitae, vel ad exercitationem necessaria● patientiae, temporaliter hominem detinet poena, etiam quem jam ad damnationem sempiternam reum non detinet culpa. Aug. in joan. 124. even for some space of time after also, to look strangely upon them. He doth as a wise and discreet Father, who when his Son hath offended him, though upon his submission he be reconciled unto him, and be inwardly as well affected again towards him, as ever, yet will make some show of anger still, it may be, and lower and frown on him for a long time after, that he may not suddenly take heart to grace, as we say, again; but may by that means be drawn to be both more seriously sorry for his offence past, and more fearful for the future of offending his Father. So dealeth God with his Children, when they have done amiss and run riot, though upon their repentance he be at one again with them, yet he concealeth it long many times; neither is his countenance oft the same for a long time after towards them, that formerly it had been. Thus dealt DAVID with Absolom; and thus God himself with DAVID. s 2 Sam. 13.38, 39 After that Absolom by a train had made away his brother Ammon, and was fled upon it to Geshur; DAVID a Father but too indulgent, ( t 1 King. 1.6. 2 Sam. 18.5. that was his fault, and he smarted shrewdly for it) after some space of time, when the sorrow for his son Ammon was over, began to earn inwardly after Absolom; and since that Ammon was gone, he was loath to lose the comfort of his Absolom also, whom he loved but too well, and fare better than his Absolom loved him. And though he strove to conceal it, yet u Sed malè dissimulat: quis enim celaverit ignem, Lumine qui semper proditur ipse suo? Ovid. ep. 12. Apparet facilè dissimulatus amor. Ibid. he could not but discover it. x 2 Sam. 14.1, 2, 3, 19, 20. joab wisely discerned it, and used the woman of Tekoa as a Midwife, to deliver DAVID'S heart of that that * Ita Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur. Basil. Sel. homil. 19 it went great with, and was full of pain withal; and to draw that from him as by constraint or importunity, which DAVID was of himself over-willing unto already. y 2 Sam. 14.21, 22. Thus Absolom his exile must be called home at length, though with some difficulty: and the matter must proceed not as from DAVID, but from joab: DAVID'S affection to Absolom must by all means be concealed: Yea, after Absolom was returned, though DAVID, no doubt, longed still after him, and in some sort doted on him, and was more seriously and sincerely desirous to see Absolom, than Absolom was to see DAVID; yet, z 2 Sam. 14.24, 28. Let him turn, saith he, to his own house, and not see my face. And so dwelled Absolom, DAVID'S best beloved son, (for he had not yet Solomon) for the space of two years in jerusalem, where the Court most was, and yet might not all that while so much as see the King his Father's face, or have access once to his presence. DAVID, no doubt, was perfectly reconciled in heart to him, and counted it no small cross that he must thus be deprived of him; but knowing Absoloms' disposition, how soon he might be returning to some such like practice, if he were suddenly taken into grace again, was content to enforce himself to this harsh and unpleasing carriage towards him, (unpleasing, I say, as well to DAVID himself, as to Absolom) to prevent some such further mischief (if it might have been) that might otherwise both befall himself and Absolom, as upon the change of his countenance towards him shortly after ensued. Now look how DAVID dealt with Absolom, so dealt God himself with DAVID. After that foul abuse of Bathsheba, and the murder of Vriah, albeit a 2 Sam. 12.13. DAVID had to Nathan freely confessed his offence, and Nathan from God again assured him of the free and full forgiveness of it; The Lord hath taken away thy sin, thou shalt not die for it: Yet the Lord, the more throughly to humble him for it, and to make him the more wary for the time to come of shunning that that might produce again such fearful effects, * Est quidam etiam tranquilli maris tremor, aut lacus qui ex tempestate requievit, Sen. de tranquil. c. 1. did not look upon him so lovingly for a long time after, as before he had wont to do. Read but the Psalm that he made after Nathan had been with him; and see how earnestly and instantly he crieth and calleth upon God still, b Psal. 51.1, 8, 9, 11, 12. to turn his face away from his sin, and to look in mercy upon himself, not to cast him wholly out of his sight, nor to take his good Spirit utterly away from him, to restore unto him again those inward comforts and joys, which c Psal. 4.6, 7. through the light of God's countenance he had formerly enjoyed, but had in a manner clean lost, and was wholly deprived of for the present. And in like manner doth God deal with many other of his dear servants, after some heinous and notorious crimes by them committed, he withdraweth oft his face and favourable countenance away from them, not till they repent only, but even after they have repent of them, to make them wiser and warier for the time to come, and to detest their own folly the more for the present. Reason 5 Fiftly, God oft thus withdraweth and estrangeth himself from his, d Ad crucis opus consummandum. That the cross incumbent may have its full and perfect work on them, which if it were sooner removed, it would be the worse for them, as when the corrasive plaster is pulled off ere the dead flesh is eaten out: and indeed as it were to no end for the Surgeon to clap on a corrasive, if he should pull it off again instantly, before it have done aught; it were to no purpose for the Finer to put his gold into the fire, if he should either pull it out again, or put out his fire, before the over he melted, and the drossy matter severed: So it would be to small purpose for God to lay crosses on us, for the bettering and amending of us, if he should presently again so soon as we feel the smart of them, and begin to whine under his hand, remove them away instantly, ere we be at all bettered by them, or have that effected on us that God intendeth in them. e jam. 1.2, 3, 4. Count it matter of much joy, my brethren, saith james, when you fall into many trials, or troubles. Since you know that the trial of your faith bringeth forth patience: And let patience have her perfect work, that you may be sound and entire. And f Omnipotens Deus quid nobis profaturum sit sciens, dolentium exaudire vocem saepe dissimulat, ut utilitatem augeat, dum per poenam vita penitius purgatur. Greg mor. l. 14 c. 18. Vota differens cruciat, crucians purgat, ut ad percipiendum quod desiderant, ex dilatione melius convalescant. Idem ibid. l. 8. c. 17. for the furthering and consummating of this work, doth God oftentimes thus withdraw himself, as it were, out of the way, and seemeth to keep aloof off, when he is yet near at hand with us. He doth as the Physician or Surgeon doth with his Patient, when he meeteth with a sore festered or full of dead flesh: He applieth some sharp corrasive to purge the wound, and to eat out the dead flesh, that would else hinder the cure. g Quomodo cùm medicus epithema molestum & arden's imposuit, aeger ubi medicamento cruciari ceperit, rogat medicum ut tollat emplastrum: Molestum est, inquit, mihi istud emplastrum; tollas, quaeso. Rogat ut tollat, & non tollit. Ego, inquit, novi quem curo. Non mihi det qui aegrotat consilium. Opus est diu ibi sit, aliter enim nil proficiet. Aug. in Psal 90. & in Psal. 98. & in Psal. 130. & in 1 joan. 6. Which being done, the Patient, it may be, impatient of pain, as soon as he feeleth the smart of it, crieth to have it removed. But he telleth him, No, it must stay there till it have eaten to the quick, and effected that throughly for which it is applied. And to this purpose having given charge to them that be about him, to see that nothing be stirred till he come again to him, withdraweth and retireth himself till it be full time to take it off again. Mean while the Patient lying in pain, counteth every minute an hour till the Surgeon come back again, and if he stay long, thinketh that sure he hath forgotten him, while he is taken up with other Patients, or is otherwise employed, and will never in any time return again to him: when as the Surgeon, it may be, is all this while but in the very next room to him, there by the hourglass, to that purpose set up, attending but the time, till the plaster have wrought that that it is to effect. And in the very selfsame manner doth God deal oft with his dearest ones. Thus h 2 Cor. 12.7, 8, 9 Paul buffeted by Satan, (it was no small corrasive and heartsore, you may be well assured, that troubled so much so magnanimous a spirit as his was) was instant with God more than once or twice to be rid of that evil. But i Non est ablatum, quod volebat auferri, ut infirmitas illa sanaretur. August. in joan. 7. Ita Deus & denegans exaudit, & exaudiens denegat; tribuens aufert, non tribuens donat. Simon Cass. in Evang. l. 5. c. 24. the answer he had from God was, that he must patiently abide it: he should not want his grace that should enable him to undergo it. But it would be worse with him, if it were otherwise; he would be in much peril of being puffed up with pride, if he were wholly freed from it. Yea thus DAVID, when God's hand was sometime upon him, and he felt it harsh and heavy, he crieth earnestly unto God, to have it removed from him: k Psal. 39.10. Take, saith he, thy plague away from me; I am even consumed with the stroke of thine hand. And he pleadeth with God, as the Patient would do with the Physician, when he is full of pain with that that is applied, he is sure that the plaster hath done enough by this time: l Psal. 119.71, 67. It is good for me that I have been afflicted. This affliction surely hath done me much good, I am very much amended by it. For m Psal. 119.67. Before I was afflicted I went astray; but since I have been thus troubled, I am grown more careful of my courses; now I keep thy Commandments. But n Non se norat aegr●tus; sed aegrotum norat medicus. August. in Psal. 138. Inspecta vena quid intus ageretur in aegroto, medicus noverat, aegrotus non noverat. Idem in Psal. 44. God saw that in DAVID, that he, it may be, saw not in himself. He saw much dead flesh, much corrupt matter behind, that was yet to be eaten out, or it would be ready soon to break forth into some outrage, as also afterward it did, when DAVID came to be free from that harsh course of cure, and hard and strict diet, that God had a long time before held him to. True it is that o Esa. 48.10. Conflabo te, non cum argento tamen, i. Non agam summo jure tecum: quia si ab omni scoriâ, ut argentum, expurgandus esses, totus disperires. jun. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Psal. 7. God dealeth not with us in this kind, as the Finer doth with his oar, who never linneth melting it, and passing it thorough the fire again and again, as long as any drossy matter remaineth mixed with it; or as those that boil broths or curious confections for sick persons, that never leave blowing and boiling so long as any scum at all ariseth on them. If he should so do, we should never be any of us out of the furnace of affliction; even the very best of us should be ever either in, or over the fire, always burning or boiling as long as we lived. For so long as we live here, we shall retain some of this dross still: * Eradicari siquidem aut extirpari penitus è cordibus nostris, dum hîc vivimus, non potest. Bern. de temp. 45. nor will our scum be utterly purged out of us, while we abide here. But yet howsoever God doth not go so exactly to work with us, (the cross would sooner eat our hearts out of our bodies, than work all spiritual filth and dross out of our souls) yet he will have that he doth in this kind, work to some purpose with us, he will not have us come out of the fire as we went in, he will not endure we should come off the fire as foul and as full of scum, as we were when he set us on. And that the cross may have this effect indeed on us, p Non deserit, etiamsi deserat. Aug. in Psal. 90. he doth in mercy to us, till it be done, withdraw himself from us, that his wont manner of presence may not hinder the work of it. Reason 6 Sixtly, God dealeth thus oft with them, q Ad zelum accendendum. to stir up and kindle their zeal, to make them more fervent in prayer, and in seeking unto him, and to take away that coldness and remissness that usually groweth upon them, when they are free from such afflictions. Thus r judg. 20.21, 25, 26. Terga dederunt sceleratis ultores sceleris, & plures paucioribus. Bernard. de consider. lib. 2. Sed recurrunt ad Dominum & Dominus ad eos. Ibid. he neglected the Israelites, though fight in a just quarrel, and suffered them to fall before their brethren, the Benjamites, maintaining a bad cause, till they fasted and prayed more earnestly, and by a kind of holy and religious importunity wrested aid and assistance from God. Thus s Matth. 15.22, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. homil. 19 he delayed and put off the poor woman of Canaan crying after him: he would neither hear her, nor the Disciples making suit for her: he answered her at first with a t Matth. 15.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. ibid. seeming kind of sullen silence; then with a cutting answer, sharper than his former silence; u Vers. 24. I am not sent, but to the lost sheep of Israel: And, x Vers. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. ibid. It is not fit to take the children's bread, and cast it to dogs. But y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. ibid. Beneficium distulit, ut desiderium accenderet. Stell. in Luc. 24. Sic ignis flatu premitur ut crescat. Greg. mor. l. 20. c. 15. those speeches were but as blasts of the bellows, not to blow out, but to blow up the fire of her faith, and to make it so to blaze, as should astonish those that saw it. And z Cant. 3.1, 2, 3. & 5.6. Dissimulatio est, non indignatio. Non est reversus sponsus ad votum & vocem revocantis; ut desiderium crescat, ut probetur affectus, ut amoris negotium exerceatur. Bern. in Cant. 75. Desiderium differtur ut proficiat, & tarditatis suae sinu nutritur ut crescat. Abscondit se sponsus cùm quaeritur, ut non inventus ardentius quaeratur, & differtur quaerens sponsa ne inveniat, ut tarditate sua capacior reddita, multiplicius quandoque inveniat quod quaerit. Greg. mor. l. 5. c. 3. it is a dissimulation, saith Bernard, not an indignation, a concealment of affection, no abatement of love, that Christ in the Canticles oft withdraweth and hideth himself from his dearly beloved, and is not found of her, nor returneth to her, so soon as she calleth; it is but to exercise her love, to inflame her affection, to make her more eager in seeking up and down after him. He doth as a father that hath a son at the University, who though he understand, by his Tutor or some other friends, of his wants, yet will not take notice of them, till from his son himself he hear of them, Let him write, saith he, himself for them; and it may be he shall write twice too before he have what he desireth, because he will by such means have him both to learn to know his duty, and to exercise his pen also for his own good: So our heavenly Father, though a Matth. 6.32. he know well enough what we have need of, b Matth. 6.30. Psal. 34.9, 10. nor will he suffer us to want aught that shall be needful for us, yet c Philip. 4.6. he will have our wants made known to him by suit and supplication, ere he will take notice of them, yea he will make us sue long many times ere he fulfil our desires, because he will have us to exercise his * Zech. 12.10. Spirit of Prayer in us. Or as the Nurse, who perceiving that the child beginneth to neglect her, withdraweth herself aside, and keepeth some while out of sight, yea and letteth the child, it may be, cry a good ere she come again to it, to make it grow more fond on her, when it hath been afraid of losing her: So DAVID, when d Psal. 30.6. in his prosperity he began to presume more than was meet on God's favour, and to grow somewhat reckless in that regard, as if God were now so firm to him, that he were sure never to lose him, nor to have the effects and fruits of it ever withdrawn from him, albeit he were not altogether so careful to use all good means to retain it, as formerly he had been. e Psal. 30.7, 8. Thou turnedst, saith he, thy face from me: and then being sore troubled, he sought earnestly with strong cries and salt tears, to recover and regain again the sense of God's favour, which by his own neglect he thus had lost. Or * D. Meriton Serm. on 1 Thess. 5.17. as a Father, saith one, that holding an Apple in his hand, which the child would fain have, letteth him toil and tug at it, and with much ado unloose finger after finger, yea, and it may be, whine and cry hearty ere he come by it: So doth God many times with us, to make us f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 15.30. Certatim cremus. Aug epist. 121. misericordiam exigamus. Idem in Psal. 39 wrestle with him, and as g Gen. 32.24, 25, 26. Hosh. 12.3, 4. Talibus Iacob funiculis Angelum detinebat, qualibus Moses resticulis Dominum ligaverat, Exod. 32.10, 11. Simon Cass. in Evang. l. 14. jacob sometime by intention and eagerness of prayer wring favour away from him; and as h Luk. 18 4, 5, 7. the poor widow did by the unjust judge, even by our importunity overcome him. Or as i Luk. 24.28, 29. Finxit selongius ire, cùm mallet cum discipulis remanere. Bern. de grad. humil. Longius iturum sinxit, ut in desiderium sut discipuli magis excitarentur. Stella in Luc. our Saviour Christ dealt with the two Disciples, when he made as though he would go further, though he meant not to leave them, to make them the more instant on him, to press him to stay with them: So doth † Idcircó recedit, ut avidius requiratur. Bern. in Cant. 17. God many times make as though he were leaving, or had left us, to incite us to a more fervent and instant usage of all holy means, whereby we may either keep his favour with us, while we yet have it, or fetch it again when it is gone. Reason 7 Seventhly, God doth thus k Ad gratiam commendandam. Cùm dat tardius, commendat dona, non negat. August. de verb. Dom. 5. Scitè enim Senec. de benef. l. 1. c. 11. Lenocinium est muneri antecedens metus. Et, Metus muneri pondus imponit. to commend to us his mercy, to teach us to make more account of his favour, when by the want of it we have felt what a bitter thing it is to be without it, and after long miss of it, come to re-enjoy it again. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg Naz. orat. 6. The present evil is ever the greatest: and the fit we felt last seemeth usually the sharpest. But the present good is deemed commonly the least; and † Malunt homines semper quae reliquerunt. Sen. ep. 115. Aliena nobis, nostra plus aliis placent. P. Syr.— maiorque videtur Et melior vicina seges. juven. sat. 14. that that goeth from us better, than that that abideth by us: and albeit “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. consol. ad uxor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem de tranq. the departure of aught from us, make it never a whit the better, yet any good thing seemeth better when it is going, and better yet when it is gone, than it did while either there was yet no fear of losing it, or it had not yet left us. l Desideria in manibus constituta nescimus. Ennod. l. 7. ep. 17. Plus sensimus quod habuimus, postquam habere desivimus. Hieron. Consol. Pamm. Tunc denique omnes nostra intelligimus bona; Quum quae in potestate habuimus, ea amisimus. Plaut. Capt. 1. 2. Discordiâ fit charior concordia. Nesciunt homines quantum boni fraternitas habeat, qui nunquam dissederunt. Quintil. declam. 321. Amicitiae, consuetudines, vicinitates quid habeant voluptatis, carendo magis intelligimus quàm fruendo. Cic. post redit. We never understand the worth of any thing so well, as by the want of it. * Homines neque proximè assita, neque longulè dissita cernimus. Apul. apol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. hom. 5. The eye cannot so well judge of an object, if it be sited too near it; nor † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de iracund. if it be continually without any intermission in the eye. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. rhetor. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. epist. 139. The continued and continual enjoyment of the best things, yea and of those that best please us, though not always the best indeed, without intermission or interchange, is wont to breed, if not a surfeit, yet a glut and a satiety, that so dulleth the soul's appetite, that it maketh us as less apprehensive of, so n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. homil. 1. Ignoratur honorum sapor in prosperis. Vix dignoscitur qualitas beneficii ●●ntenetur. Post migrationem cupita dulcescunt. Ennod. lib. 7. epist. 17. Voluptates commendat rarior usus. juven: sat. 11. less affected with the benefit that we enjoy in them. o Quod boni habeat sanitas, languor ostendit. Hier. consol. Pamm. Health is never known what a jewel it is, till by sickness we have been some time deprived of it. Nor do God's children know so well, what a blessing they have of the sense of God's favour, till by some spiritual desertion they have been a while bereft of it. But as p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heraclit. apud Stob. c. 3. Gratior est reddita quàm retenta sanitas. Et fessum quies plurimum juvat. health is better esteemed when we have been sick some time: and q— post frigora dulcior ignis. Mantuan. eclog. 1. fire is more comfortable when we have been a while in the cold: and r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. hom. 1. Prov. 27.7▪ Hinc Artaxerxes cum post inediam diuturniorem in ficus aridas panemque hordeaceum incidisset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. apoph. Et Socrates cibi condimentum famem, potionis sitim dixit. Cic. de fin. l. 2. our meat is then best relished, when we have fasted longer than ordinary: and rest is most delightful, when we have been toiled and are tired: and s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodian. Pertin. Acriores sunt morsus intermissae libertatis quàm retentae. Cic. office l. 2. liberty is more welcome when we have been some time restrained of it, than when without interruption we have constantly retained it: So Gods favourable aspect is much more acceptable and comfortable, when t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. hom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de Cypr. Post tempestatem dulcior est serenitas. Quintil. declam. 321. Et dulcior lux est, quod aliquando de sinit, quàm si jugiter permaneret. Ennod. lib. 1. epist. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. erotic. the sunshine of his favour beginneth to break forth again, after some black and bitter tempests and storms of his wrath; especially when they have been of long continuance, and much pains hath been taken for the recovery of it again. u Desiderata magis grata. Diu desiderata dulcius obtinentur. August. de verb. Dom. 5. Things long looked for are most welcome, when they come at the last: And that is commonly sweetest, that is gotten with most sweat. * 1 Sam. 1.2, 11, 26, 27, 28. Samuel was the dearer to Anna, because she had stayed long for him, and by earnest suit at length obtained him, when she was almost out of hope of him. So was x Luk. 1.7, 13, 14. john Baptist to his Parents, who had long sought him of God, and were vouchsafed him in their latter years. y Gen. 35.18. & 44.20, 30. jacob loved Benjamin, because he paid so dear for him; he bought him with the life of his beloved Rachel that died of him: and both him and z Gen. 37.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustath. in Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesych. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suid. & Plut. de amic. joseph, because he had them in his old age; yea so full of joy was jacob, when he saw joseph again, whom he had long wanted, and had clean given over for gone, that † Genes. 46.30. he desired not to live a day longer. It is a good note of Ambroses, from a 2 Cor. 1.11. a speech of the Apostles, that b Amat Deus, ut pro uno rogent multi. Ambr. de poenit. lib. 2. cap. 10. God loveth to have many sue to him for one, that he may have thankes again of the more. So c Dare vult; & quod dare vult differt, ut amplius desideres dilatum; ut desideranti det, ne vilescat quod dat. August. de verb. Dom. 29. Servat tibi Deus quod non vult citò dare, ut & tu discas magna magnè desiderare Idem ibid. 5. Solent enim protracta desideria amplius crescere. Gilbert. in Cant. 6. God loveth to have his blessings and favours begged long ere he part with them, that we may learn the better to value them, and to make more account of them, and to be more thankful to him for them, when we have them. For when they come unsued for, we are wont to make the less of them. d Merx altronea putret. Hieron. ad Demetr. & in quaest. Hebr. Citò data vilescunt. Aug. de verb. Dom. 5. Proffered ware, for the most part, is but slightly esteemed of. We make light of the first and the latter rain, of the constant course of the Sun, and the seasons of the year, though on these things dependeth the stay and the staff of our life, because they come commonly in a constant and an ordinary course: But when a little dash of rain cometh after fasting and prayer upon a long drought, we are usually as more affected with it, so more thankful to God for it, than for all the sweet dews or the plentiful showers that * job. 38.37. God's flagons shed down upon us the whole year before. Oh, saith DAVID, when he had some space of time found a restraint of God's favour, that before he had enjoyed, now if God would vouchsafe to look lovingly upon him, and restore him the wont sight and sense of his favour again, e Psal. 51.13, 14, 15, 16, 17. he would teach sinners Gods ways, and his mouth should set forth God's praise; and he would offer up to God any thing, that he should desire and would accept of. And for this cause, no doubt, among others, doth God make us many times sue long for it, and cry with DAVID, How long, Lord? before it do come; to make it more welcome to us, and us more thankful for it when it doth come. Reason 8 Lastly, he doth so, f Ad cautelam acriorem. to make us the more careful to keep his favour, and the sense of it, when we have it, and the more wary to shun and avoid all such courses, whereby we may either lose it or hazard the loss of it: “ Quàm cara sint, ubi post carendo intelligunt; Quamque attinendi magni dominatus sicut. Terent. apud Cicer. de Orat. perf. when we shall find by woeful experience, that being once gone, it is not usually so easily recalled or recovered. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. contr. Eunom 2. Diligentius cufloditur, quod difficulter acquiritur. Quod venit ex facili, faciles segnesque tenemus; Quod spe quodque metu torsit, habere juvat. Ovid. amor. That that is hardly earned, is wont, to be more carefully kept. A man will not in haste or unadvisedly spend his penny, that he hath laboured hard and taken much pains for; especially if he know not how to get so much again, but with the like difficulty when that is gone: But lightly come, we say, and lightly gone; young Gallants that never knew what the getting of money meant, are ready when they come to it, to let all fly abroad, as if they could have it again with a wish or a word, when they would. If God, when (for just causes best known to himself, and for the most part for evil desert and bad demeanour on our part) he hath turned his face away from us, and carried himself strangely toward us, he should by and by suddenly upon the first and least bend of our ham, or formal sob, or superficial sigh, or a forced tear or twain, or some faint and heartless prayer turn it again toward us, and look kindly again on us; h— nocet indulgentia nobis. Ovid. amor. 1. 19 it is to be feared that even the best of us would be overmuch careless of retaining it when we had it. But now when we shall find by woeful and dreadful experience in the bitterness of our spirits, that God's face being once clouded toward us, or turned from us, it must, or may at least cost us many a deep sigh, and a salt tear, long looking, and much longing, even * Psal. 119.81, 82, 123. till our heart faint, and our eyes fail, much anguish of mind and perplexity of spirit, much striving and struggling with our own corruption and weakness, and much straining and wrestling by earnest suit and supplication, by fasting and instancy of prayer, ere we can come to prevail so fare with God, as to have those thick clouds of his wrath dispelled, and that loving and amiable aspect of his vouchsafed us again; this cannot but make us (if we be not desperately reckless) exceeding careful of all good courses that may keep and retain it with us, when we have it, and no less fearful of aught that may again estrange it away from us. The Spouse in the Canticles, when after long search, with much ado, she had at length lighted on her beloved, l Cant. 5.2, 3, 4, 5, 6, 7, 8. & 3.1, 2, 3. whom by her neglect of him, she had unadvisedly given occasion to withdraw himself from her: k Cant. 3.4. Tenui, nec dimittam cum. I took hold on him, saith she, and I will not let him go again. And, l Psal. ●0. 18, 19 Irae interveniunt, redeunt rursum in gratiam. Verùm irae si quae fortè eveniunt hujusmodi inter eos, rursum ubi reventum in gratiam est, Bis tanto amici sunt inter se quàm prius. Plaut. Amph. 3.2. Turn away from thy wrath, say the people of God to God in the Psalm, and Let thy face shine forth once again on us: and then will we never go back from thee again, nor give thee the like cause to turn thy face again from us. And thus you see both in what sense God is said to hide his face from his, and for a long time oft (as both to themselves and to others seemeth) to forget them; as also for what causes he is wont so to do. Uses 8 Now hence let us learn then: Use 1 First, That we take heed how we censure men as forth of God's favour, in regard of any outward afflictions, yea or inward desertions, though they be great and grievous, long and tedious, sticking close by them without removal or amendment, producing in them many hideous and fearful effects, so that in the eyes of the world, as well themselves as others, God may seem to have cast them off utterly, and to have forgotten them for ever. It hath been the state of God's best Saints, of his dearest Children, of his faithfullest Servants, yea of the only Son himself, m Dan 4.24. Sanctus Sanctorum. the Saint of Saints, when he bore the burden of our sins. So that, as DAVID speaketh, n Psal. 73.15. if we should so deem, if we should go by this rule, and thereby judge of men's estates, we should condemn, not Gods only Son only, which o Esa 53.4. some sometime did, as forth of God's favour, but the whole progeny of God's Children, the whole race of the righteous, whose lot and portion it hath oft been to be in this woeful condition, and p Matth. 20.22, 23. to drink of this bitter cup, that q john 18.11. Amarum poculum prius bibit medicus, ne bibere timeret aegrotus. Aug. in Psal. 98. & in Psal. 48. & in joan. 3. & homil. 34. Christ their head began to them; and to pass r 1 Petr. 4.10. this sharp trial, this fiery and bloody s Matth. 22.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Origen. apud Euseb histor l. 6. c. 4. Secunda intinctura. Tertull. de patiented. Martyrium enim qui tulit, sanguine suo baptizatur. Cyprian. ep. 2. Baptism, that t Luk. 12.50. their Saviour passed before them. If we cannot see how such courses may stand with God's love: we must remember that u Rom 11.33. God's ways, and his works, and dealings with his, are wonderful and unsearchable, fare above our reach, and such as we are not able to comprehend. For x Esa. 55.8, 9 Et quomodo humana temeritas reprehendere audet, quod comprehend●re non valet? Bernard. de Consid. lib. 2. Piè ergò ac modestè ex Epicteti sententia Gell. noct. Attic. lib. 2. cap. 18. Non esse omnes Deo exoso●, qui in hac vita cum aerumnarum varietate luctantur; sed esse arcanas caussas, ad quas paucorum potuit pervenire curiositas. my ways, saith he, are not as your ways, nor my thoughts as your thoughts. But look how fare the heaven is higher than the earth, so fare are my ways above your ways, and my thoughts above your thoughts. And yet may we in some sort even by humane courses conceive, how such things as these are, may well stand even with the greatest love. For y Paternum animum, maternum affectum. Aliter patres, aliter matres indulgent. Illi excitari jubent liberos, ad studia obeunda mature, feriatis quoque diebus non patiuntur esse ociosoes, & sudorem illis, & interdum lachrymas excutiunt. At matres fovere in sinu, continere in umbrâ volunt, nunquam flere, nunquam tristari, nunquam laborare. Patrium habet Deus adversus bonos viros animum, & illos fortiter amat. Sen. de provide. c. 2. God, as the Heathen man well observeth, hath as well a fatherly discretion, as a motherly affection. His love is not a foolish and an undiscreet love, such as many fond mothers have, but a wise, a discreet, a z Sapiens vir judicio conjugem (sed & liberos) amabit, non affectu Hieron. advers. jovin. lib. 1. q 1. judicious love, such as wise and prudent parents have. He so loveth his children, as he hath a care of their good; and disposeth and administereth all things so as may be for it. A fond mother would have her son always by her good will at home with her, and never out of her sight; would have him crossed in nothing, but let him have his will in every thing, though it be to his own evil. But the wise parent driveth him out at doors, sendeth him forth to school, bindeth him apprentice, it may be, or boordeth him abroad, where he seethe him but seldom, breaketh him oft of his will, frowneth on him and correcteth him when he doth otherwise than well; and yet a Quis magis amat? pater an matter? matter ardentius, pater constantius. Gerson modo viv. conjug. Illa te●erius, ille fortius & virilius. Miraris tu, si Deus ille bonorum amantissimus, quos optimos esse atque excellentissimos vult, fortunam illis, cum qua exerceantur, assignat? Sen. de prov. cap. 2. loveth he him no less than the fond mother doth, yea b Heb. 12.6. Apoc. 3.19. Dilectîone, non odio flagellamur. Aug. epist. 48. Non study nocendi, sed desiderio sanandi. Ibid. Non erudit pater nisi quem amat, non corripit nisi quem diligit. Hieron. ad Castrut. Molestus est & medicus furenti phrenetico, & pater filio indisciplinato, ille ligando, ille caedendo, sed uterque diligendo. August. epist. 50. Filius enim castigatione dignus, plus amatur, si saepius castigatur. Ambr. serm. 6. he doth all that he doth in this kind out of love. Again, further it may stand well with such a father's love, not to correct his child only for his faults, when he doth amiss, but, when some disease shall require it, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Psal. 148. Medicum etiam urentem & secantem diligimus. Imò etiam ad urendum secandumque conducimus. to hire the Surgeon to cut him, and to leave him fast bound in his hands, and either to withdraw himself, while the thing is a doing, or if he be by, to refuse to unbind him, or to do aught for him, when being in fear or in pain, he shall cry and call upon him to stay the Surgeon's hand, or to help to untie him. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Chrysost. orat. 78. Nor would the Surgeon himself, were he to cure or cut his own child, use a blunter launcet in the cutting of him, or not cut him so much, or so deep, the disease requiring it, as he would do with a mere stranger. And why may it not stand then with the love of God to deal thus harshly and sharply with his dearest children, when either their outward evil courses, or their inward corruptions, by way either of correction, or of cure, (and yet what is e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ethic. lib. 2. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem rhetor. lib. 1. cap. 14. Et Aeneas Gaz. de animae immort. correction itself but a kind of cure?) shall require it? He may love them no less, though he hide himself from them, than the nurse, or the mother doth her child, when she hideth herself a while from it, and yet to save her own life, would be full loath to lose or to leave it. Not to add, that the courses that God useth in this kind, are ofttimes f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simplic. in Epictet. as well exercises for those that be in health and good plight for the present, as Physic for those that be crazy and sick, surprised with some deadly or dangerous disease. Use 2 Secondly, This may be a warning to God's children, to take heed how they take liberty to sin upon assurance of God's favour, and presumption of his goodness and fatherly loving kindness. For though God do love us, yet he doateth not on us. g Psal. 89.30, 31.32, 34. & 99.8. If we carry ourselves saucily or stubbornly towards him, he will not bear it; if we take bad courses, he will not endure it. He will not suffer us through his forbearance of us to be hardened in evil: but by some means or other he will be sure to bring us home again, if at least we belong to him and to his election of love. And though he cast us not off utterly, though he damn us not eternally; yet he may so seem to forget us, so estrange himself from us, so withdraw and withhold from us the light of his countenance, that the bright beams of his favour may never shine forth again on us, as formerly they have done, so long as we live, and ●o may we come to have not a purgatory, but a very hell in our souls while we live here, h Esa. 38.15. go drooping and dwindling, distressed, distracted and dejected all our life long, and be in little better case for the time than the reprobate oft are, yea than the very devils and damned souls in hell themselves. Though we escape with our lives, yet the cure may be so costly, and the course of Physic and Surgery that God shall take with us, may be so harsh and unpleasant, may put us to those bitter pangs, and unsupportable pains, that it may make us curse the day that ever we did wittingly and willingly that that might provoke such a wrath, or require such a cure, and wish a thousand and a thousand times that we had been, not fast asleep in our beds, but dead and buried in our graves when we did it. It is a vain thing therefore for any man to presume so, as to say or think; God will never sure deal so roughly with me, though I carry myself otherwise than I ought towards him. Yea it is most fearful and dangerous upon such impious imaginations to presume to displease and provoke him to wrath. For to omit that i An quia Deus bonus est, ideò tu malus? Ambr. de poenit. lib. 2. c. 11. Pravi cordis est, ideò malum esse, quiae Deus bonus est. Bern. in Cant. it is a note of a most ungracious disposition, for a man therefore to be evil, because God is good; and to take liberty to himself to wrong God, because God loveth him. Art thou dearer to God than DAVID was? Art thou deeper in God's books, or higher in his favour than he? Yet how sharply God dealt with him; how roughly, yea how rigorously (as might seem to fleshly reason) he handled him, having provoked him to wrath, and incurred his displeasure, may appear by those k Psal. 32.3, 4. & 38. 2-8. & 51.3, 8, etc. Psalms wherein at large he complaineth of it. And how long it was in these cases ere he could recover his former estate of inward comfort and sense of grace with God again, appeareth likewise by his earnest suit, so oft and so instantly commenced for it, both here and l Psal. 51.8, 9, 10, 11, 12, etc. elsewhere. Use 3 Thirdly, The consideration hereof should instruct us, not to be utterly dismayed and discouraged, if either we shall find and feel our own estate, or shall see and observe the state of God's Church and Children to be such as david's was at this present, and all Israel's at other times. That we be not daunted and disheartened, though we meet with many afflictions and distractions, as well m 2 Cor. 7.5. troubles without as terrors within, and shall see no sign of God's assistance, but all show rather of the contrary, the fruits of God's favour and love being all withdrawn and withheld from us, and God seeming to carry himself not as a friend, but n job 13.24. as a foe towards us, writing bitter things against us, and suffering fearful things to befall us. But learn as the Prophet Esay speaketh, o Esa. 50.10. when we sit in darkness, and have no light, when we can find no light of joy without, nor spark of comfort within, yet even then to trust in the Name of the Lord, and to stay ourselves upon our God. We must remember that, as the Apostle saith, p 2 Cor. 5.7. We walk by faith, and not by sight: So q Habbak. 2.4. Rom. 1.17. Gal. 3.11. Heb. 10.38. we live by faith, and not by sense. Faith goeth not by feeling; nay it goeth oft against feeling. And this is the very pitch and height of faith, as for a man with Abraham, r Rom. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Clem. protrept. & Theodor. de Graecur. l. 1. above hope to believe under hope, so to believe all contrary to that that we see and feel, to believe that God then loveth us, is a kind Father, and s job 13.15, 16. will be a sure Saviour unto us, when we feel his hand heavy on us, and he seemeth even bend to destroy us. t Rom. 8.24. We are saved by hope, saith the Apostle; but hope that is seen is no hope. And so u Ephes. 2.8. we are saved by faith; and though this x Fides, vides. john 8.56. 2 Cor. 4.18. Heb. 11.27. faith be a kind of spiritual sight, and that surer and certainer than bodily sight; and y Fides non est quod creditur, sed qua creditur, & illud quod creditur illâ conspicitur. Aug. de Trinit. l. 14. c. 9 Habet enim fides oculos suos, quibus & ea videt, quae nondum videt, quibus videt tamen, se nondum videre quae credit. Aug. ep. 222. Et cùm propterea credere jubemur, quia id quod credere jubemur, videre non possumus, ipsam tamen fidem quando inest in nobis, videmus in nobis, quia & rerum absentium praesens est fides, & rerum quae foris sunt, intus est fides, & rerum quae non videntur, videtur fides. Idem de Trinit. l. 13. c. 1. those things that are not seen by it, are * Melius videntur quae non videntur, quam quae videntur. Ambros. nomine de sacram. l. 1. c. 2. better seen, than those things that are seen; yet z Enervis est & debilis, sed nec sides dicenda, quae credit quod videt. Aug. de peccat●mērit. lib. 2. c. 31. Quod videtur, sciri potius quàm credi dicitur. Greg. in Evang. 32. the faith (to speak properly) that is seen is no faith: for a Heb. 11.1. Faith is the evidence of things unseen. For a man therefore to believe that he is in grace with God, when he hath pregnant proofs of God's favour, it is a matter of no mastery. But b 1 Pet. 1.8. to believe then when he seethe not, yea to believe it then when he seethe and feeleth all to the contrary in the apprehension of carnal reason, this is the praise and commendation of faith indeed. We must consider what is or should be the ground and stay of our faith: not these outward props, which we are wont so much to lean on and to trust to, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Matth. hom. 82. not our own sight or sense, that oft faileth and deludeth us, but God's Word and his Truth, and the stability of his Promise, which c Matth. 5.18. though Heaven and Earth should pass away, and all things should return to their first Chaos again, yet shall d Iosh. 23.14. never in aught fail any of those that depend upon it. e Psal. 119.49, 50. Remember thy Word, saith DAVID, unto thy servant, wherein thou hast made me to put my trust: That is my comfort in my trouble; for thy Word putteth life into me. And, f Psal. 119.114. Thou art my shelter and my shield; and my trust is in thy Word. And learn we herein to imitate the earth that we tread on. Though being a massy body, it hangeth in the midst of the Air, environed with the heavens, and yet keepeth his place steedily, and never stirreth an inch from it, having no props or shores to uphold it, no beams or bars to fasten it, nothing to stay or establish it, but the bare Word of God alone. For g Heb. 1.3. by his powerful Word, saith the Apostle, he upholdeth all things. And, Thy Word, saith the * Psal. 119.89, 90, 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Basil. hexam. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gregor. Naz. ad Eunom 2. Quid est quod totam terrae molem sustinet? & universus orbis cui innititur? si est aliquid quod sustineat caetera, ipsum à quo sustinetur? non invenitur nisi virtutis verbum omnia portans. Bern. in Psal 90. Psalmist, O Lord, abideth for ever. And, Thy Truth is from age to age: thou hast laid the foundation of the earth, and it standeth still. It abideth by it to this day by virtue of thine Ordinance. And in like manner must we learn to depend upon the bare Word of God, when all other props and stays shall be pulled away from us: to trust him upon his bare promise without pledge or pawn. Else we deal with him no otherwise than any Usurer will with the veriest beggar or bankrupt that is, when he cometh to borrow money of him. Though he dare not trust him on his word, nor on his bond neither (it is nought worth; nothing better than his word;) yet on his pawn or his pledge he dare trust either the poorest or the unfaithfullest man that is. But as Augustine saith well, That h Meretricius amor, plus dona dantis quàm amantis affectum diligere. August. meditat. cap. 5. annulum magis qu●m sponsum amare. it is but an harlotry love for a woman to love the gift more than the giver; and so to love the giver no longer than he giveth: So it is but an harlotry faith for a man to trust God's pledge or pawn more than God himself, and so to trust him no further than he seethe or feeleth what he doth. Yea the truth is, that in these cases, when we dare trust God no further, nor rely on him any longer than we have some pledge or pawn of his providence, we trust not him, but we trust his pledge, i Cùm rogo te nummos sine pignore, Non habeo, inquis: Idem si pro me spondet agellus, habes. Quod mihi non credis veteri fidoque sodali, credis ●oliculis arboribusq▪ meis. Martial. epig. 25. l. 12. as he trusteth not the poor man, but trusteth only his pawn, that dare not lend him aught but upon his pawn. And hereby may we try and examine the sincerity and the soundness of our faith, what it is indeed that we rely upon, what it is that we trust to: If we can say, as DAVID here afterward in the shutting up of the Psalm, That k Psal 13.5. we then trust in God's mercy, and expect safety from him, even when he seemeth to have forgotten us, and to have hidden his face from us; if we can then l 1 Sam. 30.6. comfort ourselves in the Lord our God, when all other aids and comforts have taken their leave of us. It is a feeble faith that cannot stand without stilts, a lame faith that cannot go without crutches. Hereby will appear whether a man's stilts bear him up or no, if he be able to stand, when they are taken away from him: if he can, it is a sign he rested not on them, though he made use of them; if he cannot, it were they, not his legs that upheld him. And hereby may it appear what our faith and confidence is founded on, whether on God's word or his pledge, his pawn or his promise: If when the pledge or the pawn is gone, yet our faith abideth still firm, it is a sign that it was fixed on God himself, and not on it: But if when it is gone, our faith falleth to the ground, it is a sign that our faith was wholly founded on it, not on God or God's Word, which abiding still firm, our faith were it thereon founded would continue steadfast with it. For m Psal. 125.1. Those that trust in the Lord, saith the Psalmist, are as mount Zion, that standeth fast, and never stirreth. And this is that that we should by all means labour and strive unto, that our faith may n 2 Chron. 14.11. & 16.8. Psal 18.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest and rely on God himself, and his infallible and unfaileable Word of promise, not upon the outward pledges and pawns of his providence, nor on the ordinary effects and fruits of his favour, that so when these shall be withdrawn, yea and withheld long, it may be, from us, so that God may o Psal. 27.9. in anger seem to have hid his face from us, and to have forgotten us, which, as we see, hath been ofttimes the state and condition of God's children, yet we may not be disheartened, but see * Psal. 112.4. light even in darkness, and be able “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. epist. 30. to discern the sweet Sunshine of God's favour even thorough the thickest clouds of his fiercest wrath. So likewise for the Church of God, when we shall see it either in general, or in some principal parts of it, so left unto the fury and rage of her malicious and mischievous-minded adversaries, that God seemeth not to regard it, or what becometh of it, but even suffereth them to have their own will upon it; in so much, that as Gregory Nazianzen saith of his time, p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Nectar. God's former providence and care of keeping his Church may seem utterly to fail, and that he hath ceased and given over to do for it in these days as he had wont to do in former times: yea when we shall see it left in such plight, not for a short space only, but for so long a time together (her enemies might and malice q Psal. 74.23. daily growing more and more, and her means on the other side daily more and more failing, and her might and power daily more and more impaired and impoverished) that God may seem clean to have forgotten her, and to think no more of her, but even r Psal. 73.1. & 77.7, 8, 9 to have cast her off for ever: yet s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apollodor. must we not despair even then of her preservation, and of the raising of her up again. But as jehoshaphat in his straits, t 2 Chron. 20.12. Psal. 25.15. have the eyes of our faith fixed upon God, and his Word: who hath promised (and u Psal. 111.7, 8. his promise shall never fail, or prove false) x Iosh. 1.9. Heb. 13.5. Psal. 94.14. 1 Sam. 12.22. never to leave or forsake his, though for a time y judg. 6.13. he may seem so to do. s Qui nil potest sperare, desperet nihil. Senec. Med. 2.1. Magnae indolis signum est, sperare semper. Flor. hist. lib. 4. c. 8. And we must withal remember that this is no new matter, but the same that ofttimes hath befallen the Church of God formerly. That man's extremity is God's opportunity. z Psal. 119.126. It is now time for thee, saith DAVID, Lord, to put to thy hand, when men have even destroyed thy Law. So then is God's time to help his Church, when it seemeth ready to be destroyed and even utterly swallowed up for ever. Then is the fittest time for a Gen. 22.10, 11. the Angel to call to Abraham to stay his hand, when the knife is even at Isaaks throat, and he given up now for b Heb. 11.19. dead. And then is the seasonablest time for God to set in foot for the rescuing of his Church and Children, and the deliverance of his chosen ones, c Psal. 37.12, 13, 14, 15. when the enemy's dagger is at their very heart, and they seem now given up for gone. As d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex josephi antiq. l. 18. Euseb. hist. eccles. l. 2. c. 5. Philo sometime told his people, That he was verily persuaded that God would now do some thing for them, because Caius was so earnestly bend against them; yea that then Gods help is nearest, when mans is furthest off. As it is commonly said, e Vbi desinit Philosophus, ibi incipit Medicus. Where the Philosopher endeth, there the Physician beginneth; and f Vbi desinit Medicus, ibi incipit Theologus. where the Physician endeth, there the Divine beginneth: So g Vbi desinit humanum, ibi incipit divivum auxilium. where man's aid endeth, there God's aid beginneth. Deliverance is oft nearest, when destruction seemeth surest. It is never fit time for God to put to his helping hand, than when all humane helps, that are wont to be as veils and curtains drawn between our eye and Gods hand, do utterly fail. h Esa. 59. 14-18. When judgement, saith the Prophet, was turned back, and justice stood aloof off, and Truth was fallen in the streets, and Equity could not enter, and all true dealing failed; and i Non potest esse salvus, qui non vult esse malus. Salu. de provide. l. 5. by refraining from evil men made themselves but a prey to the evil: and the Lord saw it, and wondered that no man would stand up or put forth himself to stand for the Truth: Then did he himself put in to save by his own arm, and by his justice to support those that were ready to sink. Then put he on judgement as a Corslet, and Salvation as an Helmet; and Vengeance as a Robe, and Wrath as a Cloak: to repay the fury of his adversaries, and to recompense his enemies. Then, saith the Prophet, God did thus: and why not till then? Surely (to omit all other ends) to get himself the more glory. k Esa. 59.19. That they might fear the Name of the Lord from the West, and his Glory from the Sunrising; when with a blast of his breath, he should suddenly turn the tide again, and the Spirit of the Lord should drive back, yea & carry away the enemy, that broke in like a flood, had surrounded a great part, and was like to overflow & overwhelm all. That l Psal. 76.10.6. man's fury, as the Psalmist speaketh, might turn to God's glory, when by his bare rebuke with a word of his mouth, both horse and chariot are cast into a dead sleep, and * Psal. 68.30. Increpa catervam armidiferam: i sagittis armatam, ut tun. caetum hastatum, post D. Kimchi Leo jud. lancearios vel jaculatores. Calvin. the troops of archers are utterly discomfited, and the remnant of their rage is contrary to expectation restrained. That m Psal. 46.1, 2, 3, 6, 7, 9, 10. he may be known and magnified for a mighty God, and a powerful Protector; when, though the nations rage, and the kingdoms are in such a commotion, that the earth seemeth to shake withal, and the very mountains to be removed, and swallowed up in the Sea; yet he suddenly stilleth all; breaketh their bows, knappeth their spears asunder, and burneth up their chariots, and by a general desolation, and destruction of his enemies, settleth such peace the whole world over, (for the behoof of his Church, and the freer passage of his Truth) as was n Cuncta atque continua totius generis humani aut pax fuit aut pactio. Flor. hist. lib. 4. cap. 12. in Augustus' time, when o Esa. 9.6. the Prince of peace came into the world. Use 4 Fourthly, Let us learn in these cases to examine ourselves where we find such things to befall us, whether we have not been or grown careless in endeavouring to retain the favour of God with us, and to maintain the work of his Spirit in us: and strive therein to be more fervent, wherein formerly we have been slack. For that is one cause why God is wont so to estrange himself from his children, to fetch them home to him, that are too p jerem. 2 31. Nihil est in nobis corde fugacius, quod à nobis (à Deo etiam) toties recedit, quoties per pravas cogitationes defluit. Greg. pastor. cur. part. 3. c. 1. §. 15. prone to stray from him, when he dealeth kindly with them; and to make them more earnest and fervent in those things, that they had waxed remiss and reckless in before, when they were free from such afflictions; that as q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg Naz. orat. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. contra Anomaeos 5. Humana mens, aquae more, & circumclusa ad superiora colligitur, quia illud repetit unde descendit; & relaxata deperit, quia se per infima inutiliter spargit. Greg. ubi sup. water penned up in a pipe, shooteth up higher than it would otherwise, had it scope and space to disperse itself; so our thoughts and desires that would otherwise be straying abroad and wand'ring in the ends of the world, being by affliction and anguish straitened and restrained, might be carried higher to heaven-ward, as r Aqua diluvii arcam ad sublimiora sustulit. August de temp. 181. Noah's Ark was with the waters of the Deluge, and confined unto him, whom they were wand'ring from before, as s Pulli à matre liberius divagantur, donec milvi supervolantis impetum formident. the Chicken from her dam, till she be frighted with the Kite. And this is the use therefore that we should make of such desertions, that we be thereby incited to strive t Apoc. 3.2, 3. to hold that the faster, that we seem in danger to lose; that u Esa 64.7. we stir up ourselves to take faster hold on God, as those that look down from some steep place, when they feel their heads begin to swim, or find themselves in danger of falling, are wont to take better hold of the rail that may stay them; cling closer about him, x Fingit matter se filium quem in ulnis gestat, in terram dejecturam, ut ipse tenacius haereat. Simon Cass. in Evang l. 14. as the nurse-child hangeth on the nurse or the mother, when she seemeth about to leave it, or threatens to throw it down; and as the y Rota ab unda rejecta in amnem revolvitur. wheel of the water-mill, the more violently the flood driveth it away from it, the more violently doth it still turn again upon the stream: So the more violently God with both hands seemeth to thrust and shoove us away from him, the more instantly and eagerly should we enforce ourselves to press upon him. Since for that end he doth it, z Non deserit, ut deseratur. Simon Cass in Evang. lib. 8. cap. 37. Deserit potius, ne deseratur. Ideò videtur deserere, quia non vult deseri. not that he desireth to be rid of us, but that he may not lose us, that we may come nearer home to him, abide firmer with him, and sit closer by him than formerly we have done: like the father, that when his son hath some way displeased him, biddeth him away out of his sight, (though he would be loath he should so do,) not to drive him away indeed, but to make him draw nearer to him, and by humble submission more earnestly endeavour to pacify and appease his father's wrath, and seek to regain his favour and good will again: or like as he did with Moses, when a Exod. 32.10 Dissimulat Dominus exaudire rogantem, & feriendi licentiam quaerit à Mose, qui secit Mosem▪ Bernard. de temp. 83. Quid est servo, Dimitte me, dicere, nisi deprecandi ansam praebere? Greg. Mor. lib. 9 c. 12. Sine me, inquit, & dispergam eos, ut ille postulando & semetipsum offerendo non sineret. Tertull. contrá Marc. lib. 2. he bade him let him alone, that he might destroy that rebellious and idolatrous people; not that Moses should so let him alone indeed, but rather that he might not leave him, but be the more earnest in suit with him on his people's behalf, and not give over till he had obtained his suit for them. And in like manner should we be affected also in regard of God's Church, when we shall see it to be in such estate as was formerly observed. We should make her case our own; and take occasion thereby, to be the more instant with God, that his face may be turned to it, that seemeth to be turned from it, and that in mercy and goodness he will remember and think upon her as his Spouse, whom now, when b Lament. 1.1, 2. like a widow forlorn and desolate, she sitteth weeping and wailing, he seemeth to have forgotten, and not at all to regard. Thus may we observe that DAVID concludeth diverse of his Psalms made when he was in such estate himself with suit and supplication for the Church of God in general. c Psal. 51.18. Oh be favourable, for thy good pleasures sake, to Zion; and build up the walls of jerusalem. And, d Psal. 25.22. Deliver Israel, O Lord, out of all his troubles. His own present condition was a mean to put him in mind of the afflicted and distressed estate of other of God's servants. And the like use should we all make, either of God's hand on ourselves, or of his dealings in this kind with his Church and children abroad, albeit we ourselves remain free: e Esa. 62.7, 8. You that are mindful of the Lord, saith the Prophet, what ever you be, be not silent; be importunate with him, and give him no rest till he repair Zion's breaches, and set up jerusalem again to be the glory of the world. For to this very end doth God oft as it were wink, and withdraw himself from his people, that we may with strong cries on all hands awake and fetch him again. True it is indeed that God is not as Baal, of whom Elias sometime said to his Priests, f 1 King. 18.27. Quid sibi volunt excitationes illae, quas canitis matutine; collatis ad tibiam vocibus? obdormiscunt enim superi, remeare ut ad vigilias debeant. Quid domitiones illae, quibus benè ut valeant auspicabili salutatione mandatis? Somni enim quiete solvuntur, occupatique ut hoc possint, lenes audienda sunt naniae. Arnob. contr. gent. l. 5. Sic Homer. Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamore bellico. Cry aloud; peradventure he sleepeth, and you must wake him. No: g Psal. 121.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. 21. he that hath the charge of Israel neither slumbereth nor sleepeth. And yet he winketh, if I may so say, and seemeth sometime to sleep, as h Matth. 8.24. our Saviour slept in the ship, when his Disciples were like to have been cast away the whilst, and he doth thus sleep to make us awake; he seemeth to sleep, i excitetur, quae dormit, fides nostra. Aug. de temp. 245. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. homil. 21. to make us awake out of our sleep, and cry the louder to wake him out of his seeming sleep. k Psal. 44.23, 24. Up, Lord, say they, why sleepest thou? Awake, we beseech thee; and stand not aloof off for ever. Why dost thou hide thy face away from us? and forgettest what misery and affliction we are in? As the Disciples to our Saviour, when they awoke him out of sleep; l Matth. 8.25. Save us, Master: m Mark. 4.38. Carest thou not that we perish? And again, n Psal. 78.65. The Lord awaked, as one that had been asleep. Thus at this very present doth God seem to be asleep, while the enemies of his Church daily prevail and get ground of her, and triumph over her. He seemeth, I say, to sleep, and he would by our out-cries be awaked. And sure it is to be doubted that we have not yet cried long enough or loud enough, that he seemeth to sleep still, and doth not yet rouse and raise up himself for the deliverance of his distressed ones. Use 5 Fiftly, Is this oft the estate of God's Children, that not in the sight of others only, but to their own sense and feeling too, God seemeth to have left them, and to have cast them clean off? And may it therefore, for aught we know, prove the estate of each of us? For o Cuivis potest accidere, quod cuiquam potest. P. Syrus apud Sen. ad Marc. cap. 9 & de tranquil. c. 11. nothing in this kind befalleth one, but what may befall any: whose estate may not that be, that was * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Gregor. Naz. ad Naz. periclit. DAVID'S once? yea rather that was david's oft? The consideration hereof then should stir us up every one to labour before hand to get good assurance of God's favour while we are free yet from such afflictions, from such spiritual desertions. As Xenophon saith (and it was a good speech though of a mere natural man,) That p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Xenoph. Cyripaed. l. 1. Ad quem locum respiciens Plut. de tranquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Mevand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Huc illud Ben-Syrae, Honora medicum dum non indiges ejus, i. juxta Scholar Ebr. Cole & precare Deum priusquam ejus auxilio tibi opus sit. Nam jure venit cultes ad sibi quisque Deos. Ovid. Pont. 1. 3. Honora medicum dum sanus es, ut in morbo tibi libentius adsit. Sirac. 38.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Drus. in Sir. & in Ben-Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it stood rich men upon to make God their friend in prosperity, that so they might be sure to find a friend of him in adversity. So it standeth us upon to get good assurance of God's favour and love towards us, while we are free from afflictions, that when they shall befall us, we may have comfort of that assurance which formerly we have gotten. For it is with God's children commonly in this case, as it is with one that hath received such a blow or wound on the head, as that though it be not deadly, nor depriveth him wholly of life, yet so astonisheth him for the time, that albeit he have life in him with q Acts 20.10. Eutychus, yet he hath no sense of it: or as with one in a swoon, that discerneth not the light of the Sun, though it shine full upon him, nor can see aught, or take notice of those that stand about him and take pains with him. Or as it is with † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de Pace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem pro pauper. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem in Heron. those that have been Sea-sick, and are giddy when they come first ashore, all seemeth to turn round with them, and the earth itself to reel and roll up and down as the ship did. And even so is it usually with them at such times, though they have spiritual life of grace in them, yet “ Accidit inter dum ut Christum in nobis sentiamus, qui sensus illicò nullus fit, Residet tamen in nobis, ut anima in corpore dormientis, licet nec ipsa, nec ulla ejus operatio sentiatur. Spin. de justit. Christ. they feel it not; ( r Psal. 51.10. Create in me, saith DAVID, O Lord, a new heart, as if all were to be begun again:) though they be in God's favour, yet they see it not; they are not able to discern (there is such a mist over their eyes) the beams of God's love and favour toward them, though it shine out brightly even then full in their face, nor his provident eye over them, and care of them, though even them also it be working about them for their benefit, as effectually as ever. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de cathed. Constant. All seemeth to be shaken with them, even God's eternal love itself toward them, though more firm than the pillars of heaven and earth itself are. It is no time therefore then for a man to take trial of his own estate, when his thoughts and affections are so disturbed and distracted, as s Psal. 13 2. & 77.2, 3. DAVID confesseth that it was with him at this time. But it is a fit time for him to make use then of his former trial. For that man that hath beforetime taken sound trial of himself, and upon due and diligent search, hath found himself to be in the estate of grace, and consequently in favour with God; he may then yet take notice therefore, and reap comfort thereby, t Non reputatione praesentium, sed recordatione praeteritorum. not regarding what then for the present he feeleth, but remembering what upon such enquiry he hath formerly found; and assuring himself, since that u Rom. 11.29. the gifts and graces of God are without repentance; and that x Semel electus, semper dilectus. once elected, and ever beloved; for y john 13.1. Whom God loveth once, he loveth for ever; z Malach. 3.6. he is no changeling in his love; that therefore the grace that once he had is not utterly gone, though he cannot now discern it; nor the grace that he once was in with God is not utterly lost, though it be so concealed, that for the present he cannot now descry it. And a Mulier foetum conceptum non semper molitantem sentit: ubi tamen semel & iterum sensit, pragnantem se esse non ambigit. Spin. de justit. Christ. & Taffin. Marks of God's children. cap. 4. as women that go with child, when they have sometime felt the child stir in the womb, do thereby know that they have quickened, and have truly conceived, though they do not always so feel it. So if once we have found upon due and sound trial good assurance of God's grace and favour by the effectual and powerful work of his good Spirit upon our souls, and by the comfortable motions thereof in our hearts, though we have not the like always, (as b Heu, Domine Deus, rara hora, & brevis mora. Bern. in Cant. 23. Tenuis magis exhalatio, quam pinguis conspersio. Ibid. 14. Sapit quidem suavissimè, sed gustatur rarissimè. Ibid. 8. Alas, saith religious Bernard, they come but seldom with many a one, and when they do come, they are soon gone again) yet we may be assured that we have conceived and are quickened, and that spiritual life is not gone again, though we find it not so sensibly to work in us at all times, yea the rather here may we build upon it, as having fare better assurance, than women can in such cases have of the life of that they go with; because that that is conceived in them being bred c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1.23. of mortal and corruptible seed, though it have been quickened, yet d Aliquis intra viscera Materna letum praecocis fatitulit. Sen. Theb. job 3.16. Psal. 58.8. may die and miscarry, ere they be delivered of it; whereas that that is by God's Word and his Spirit bred and conceived in us, being bred e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1.23. of immortal and incorruptible seed by the Word of God that liveth and lasteth for ever, if it be once there conceived, f Renatus non denascitur. Si de Deo conceperu, certus erit partus tuus, non erit aborsus. Aug. de verb. Dom. 20. can never die nor decay again, but g 1 Pet. 1.24, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. protrept. Quod de virtute Isocr. ad Demon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. endureth to eternity, as he himself doth, by whose Spirit it is begotten and bred in us. Or as one that hath at leisure times cast up and balanced his accounts, and brought all to one entire sum, is at any time ready, if on a sudden he be called to a reckoning, though he have not time or leisure then amids many distractions otherwise to run over his reckonings, or to cast up the particulars, yet to tell how things stand with him; h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it requireth no more but the bare reading, he need not stand to recount it, being sure that it was well & truly cast up before: So he that hath beforetime truly tried his own estate, and made his reckonings up concerning the same with God and his Word, may thereby know then how it standeth with him in regard of God, by calling to mind only the issue of his former examination, when by reason of disturbance and distraction through the violence of temptation, he shall have little leisure or liberty to take any exact trial or proof of it at the present. Exceeding injurious therefore are they herein to themselves, that defer and put off the trial of their estate till such times; and by reason that then either their i Nec litant, nec laetantur, qui non tempore suo sacrificant. Vise Drus. proverb. class. 1. sacrifice affordeth no good signs, or they light on an evil Interpreter, that turneth all to the worst, by such their delay they miss then of much comfort, that otherwise they might have had, if they had taken trial of themselves and their estates in due time, but by means of their neglect thereof they are then deprived of, when they have most need of it. And surely did men know beforehand what need they should have, and what want they may find of comfort in such cases, and how unfit and unapt they are like then to find themselves for such employments, they would be questionless more careful to sift and examine themselves before such times of trial, and by good assurance of God's grace and favour gained beforehand, treasure up some store of comfort that may then stand them in stead, when there shall be k Exod. 16.25, 26, 27. no Manna found abroad in the fields, nor such sweet l 1 King. 17.1. Aiunt cochleas, cùm sitiunt aeris, atque illis de coelo nibil illiquitur, succo proprie victitare. Symmach. lib. 1. epist. 27. Quasi cùm caletur, cochleae in occulto latent, Suo fibi succo vivunt, ros si non cadit. Plaut. Capt. 1. 1. dews dropping down upon their dry and thirsty souls, as there hath done formerly. It is a wise and prudent course, m Prov. 6.6, 7, 8.— formicae farris acervos De populant, hyemis memores, tectoque reponunt. Virg. Aen l. 4. o'er trahit, quodcunque potest, atque addit acervo, Quem struithaud ignara, ac non incauta futuri. Tum simul inversum contristat aquarius annum, Non usquam prorepit, & illis utitur ante Quaesitis. Horat. sat. 1. in summer to lay up against winter; n Ephes. 6.11, 12, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in 1. Thess. hom. 3. in time of peace to provide for war; and o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de iracund. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. apud Stob. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Plut. ibid. before storms come, for men to furnish themselves with such necessaries as they may then stand in need of. And it will be our best wisdom to get and lay up such matter of comfort beforehand, that whensoever such times of trouble and trial shall come, we may have that at hand then, that may stand us in stead, and not be driven to seek for it, when we should make use of it, and shall find it hard to come by, if we were not furnished with it before. Use 6 Sixtly, If God in such our afflictions and desertions do not instantly answer us, if he send not comfort and deliverance so soon as we call for it; if he shall hide himself from us, and seem not willing to be found of us so soon as ever we seek him; (that which we do not yet oft, when we seem to do) let us take heed how we grow thereupon impatient. Let us remember that God heareth us, even when p Ne surdum agate. Psal. 83.1. he seemeth to be deaf towards us; q Non exaudit ad voluntatem, ut exaudiat ad salutem. Aug. in Psal. 80. & in 1 joan. 6. He heareth us to our profit, though not to our pleasure; and to our behoof, though not according to our r Deus & cùm differt adest; & id quod differi, adest; & in eo quod differt, adest. Idem alibi. desire: He is present with us, even when he delayeth us; yea he is present with us, in that he doth delay us; and that is better than present with us, that for the present is denied us. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. adv. Eunom. 2. It is a point of mercy in him, that he is not so forward to show mercy. There is no cause therefore for us to be impatient, since that t Heb. 12.10. all is for our good; yea Patience itself is good for us; which hereby God doth not u 1 Pet. 1.7. Apoc. 14.12. try only and exercise, but x Rom. 5.3. jam. 1.3. work in us, and enure us unto. And y Lament. 3.27, 28, 29. it is good for us to learn quietly to bear God's yoke, to sit down by it, yea to lie down under it, and thrust our mouth in the dust, assuring ourselves that so doing we shall have a good issue of it, and shall do well in the end. a Luke 21.19. Psal. 74.12. O servum illum beatum, cujus emendationi Dominus instat, cui dignatur irasci, quem admonendi dissimulatione non decipit. Tertull. de bn. patiented. Patience, I say, is for our good: But b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Pythias 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bion. Laert. Malum non posse far, nòn leve est malum. Perdidisti tot mala, si nondum misera esse didicisti. Sen. ad Helu. c. 3. by impatiency there is no good to be gotten. It will be but a means c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. apud Stob. cap. 123. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeschyl. Prometh. to make God lay harder and heavier things on us, when we begin to grow impatient under his hand. As a discreet Father, when his son shall take pet at some small matter that his father hath crossed him in, may well thereupon take occasion, yea and many times doth, to give him some further and greater cause of discontent, to bring him thereby to know himself and his duty, and to teach him to rest content with that that his father will have: So when God sendeth smaller and lighter crosses, and men wax waspish and wayward under them, God is wont to second them with greater and weightier afflictions, to work patience into them, and to enure them to the yoke; which being q Vnum est levamentum malorum ingentium, pati, & necessitatibus suis obsequi. Sen. de ira. lib. 3. cap. 16. Pati Durum: sed leujus fit patientiâ, Quicquid corrigere est nefas. Horat. carm. 1. 24. Possè pati facile est, tibi ni patientia d●sit. Ovid. remed. lib. 2. Nam Patiens quisquis novit pati, pepulit vires, pondusque mali. Sen. Her. Oet. patiently borne, will become lighter unto us, and may the sooner in all likelihood be removed from us, having taken out that lesson that God thereby would learn us. Whereas r Indignatio in tormentum suum proficit: & imperia graviora sentit qui contumacius patitur. Sen. de ira. lib. 3. cap. 16. Nihil tam exasperat fervorem vulneris, quam serendi impatientia. Hegesip. excid. Hier. lib. 2. cap. 9 Impatientes, dum mala pati nolunt, non efficiunt, ut à malis eruantur, sed ut mala graviora patiantur. Patientes autem qui mala malunt non committendo far, quam non ferendo committere, & leviora faciunt quae per patientiam patiuntur, & pejora evadunt, quibus per impatientiam mergerentur, bona verò aeterna & magna non perdunt, dum malis temporatibus brevibus non cedunt. Hugo Vict. de patiented. cap. 2. by impatience it will but grow more grievous unto us, as * Vtque suum laqueis, quos callidus abdidit auceps, Crus ubi commisit volucris sensitque teneri, Plangitur, ac trepidans astringit vincula motu. Ovid. metam. lib. 11. Sic laqueos sera dum jactat astringit: sic aves viscum, dum trepidantes excutiunt, plumis omnibus illinunt. Senec. de ira, lib. 3. cap. 16. Impensius in ipsis agrestibus feris arctissima vincula, si se excitent, imprimuntur; si quicscant, relaxantur. Sixtus apud Hegesip. lib. 2. cap. 9 the snare is to the fowl, that by fluttering and straining makes the string straiter, to her greater torment, and yet is never the nearer getting out again; as the yoke is to the beast, that s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Theophyl. ep. 41. Nullum tam arctum est jugum, quod non minus laedat ducentem quàm repugnantem. Sen. de ira. l. 3. c. 16. by striving and struggling with it, hath galled her neck, and yet is compelled to draw still in it, with more pain than from her own folly, than from the weight of it, or of that that she draweth in it: And we shall but thereby procure to ourselves the more evil; as “ Gravis quoque febrium vis tolerando minuitur, inquietudine augetur. Idem ibid. the sick man in a burning fever, while by tossing and tumbling to and fro, he seeketh to find ease, doth but exasperate the disease, and increase his own grief. Let us beware therefore of impatience; But let us take heed Use 7 especially, how any length of afflictions maketh us once think of leaving God, or of seeking with Saul to Satan, by putting our hands unto wickedness, or using indirect courses, for the salving and easing or relieving of ourselves. It was the Devil's policy that he used, but without success, with our Saviour; t Matth. 4.3, 4. to bear him in hand that his Father had cast off all care of him, thereby to persuade him to depend no longer upon his providence, who if he did love him or regard him, would not so suffer him to starve. And it is one of the flights that even to this day he useth oft with God's servants, thereby in time of affliction to withdraw them from relying on God, who seemeth not to look after them, as if they were sure to perish, if they shifted not for themselves, but trusted still to him, that had no care at all of them. And howsoever by this engine he prevailed not with our Saviour, yet by it with many other, too many, too oft he prevails, and maketh them commit much folly. For while * Esa. 28.16. Non praefestinabit, i. ex impatientia & infidelitate non ad res praesentes confugiet, nec festinatione praepropera Deum antevertet. jun. through weakness of faith, and want of patience, they are loath to wait Gods good leisure, and desirous to be rid, in all haste, of the present affliction, they put their hand oft to such courses as produce fearful effects, and use such sorry shifts for the relieving of themselves, as do but plunge them further and deeper into such a labyrinth of evils, as they are many times never able to get out of again. So that it fareth with them, as with u Natare nescii, ubi demergi se sentiunt, temerè quicquid occurrit, vitae cupidi retinendae arripiunt. Cyrill. Alex. epist. 29. persons unskilful in swimming, that having ventured past their depth, and being in danger now of drowning, while hastily and inconsiderately they catch at what cometh next hand, to save themselves with, lay hold oft on weeds, that do but entangle them, and draw them deeper under water, and there keep them down from ever getting up again, till they be (that which by such means they sought to prevent) indeed drowned. This subtle slight of Satan we must be careful in these cases to discover, and say to ourselves, when such things shall be suggested unto us: x Psal. 77.10. This is but my weakness, or Satan's wickedness: y Lament. 3.31, 32. Non deserit, etiamsi deserere videatur. Aug. in Psal. 44. & Gregor. Mor. l. 5. c. 5. God I know hath not left me, though he may seem not to look after me. z Deut. 8.2. & 13 3, 4. He now trieth me whether mine heart be upright with him or no, whether I will cleave constantly to him, though he do nothing but cross me, and abide still with him, though he seem wholly to neglect me; or whether I will leave him, and give over adhering unto him, if he do not use me as I would that he should. And therefore I will resolve, that I may not prove unsound, to keep constantly with him, and not hearken to Satan, nor yield to such indirect courses, as by him shall be suggested, for the procuring either of ease or of delivery, whatsoever shall come of it. Such constancy shall seal up unto us our sincerity; and shall not want with God a rich and a royal reward. For he that shall so continue depending upon God, when all humane helps shall fail him, and all lawful means of relief; choosing rather to endure grief and pain all his life long, and to live a life more bitter than death itself, than to make trial of any unlawful course to procure ease and relief; such a man so dying, saith chrysostom, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. count. jud. orat. 5. Malè interpres, Proximo post martyres loco consistet. shall have his place in heaven among the Martyrs; yea such a one is no other than b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Non martyrium sola sanguinis effusio consummate; nec sola dat palmam exustio illa flammarum. Aug. de Sanct. 46. Multi ducunt martyrium in lecto, etc. Idem de diverse. 39 vice & Chrysost. in 1 Thess. homil. 3. a Martyr indeed; he is as good a Martyr as he that leaveth his head on the block, or is burnt to ashes at a stake for the testimony of God's truth, and the keeping of a good conscience. All the difference between the one and the other is this; that to the one it is said, Deny Christ, or thou shalt die; to the other it is said, Do evil, or thou shalt live wretchedly, thou shalt live a life little better, if not worse, than death. He is once for all a Martyr, that will rather endure the one; he is oft, yea every day a Martyr, as Paul saith of himself, that c 1 Cor. 15.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Psal. 95. & count. jud. 5. he died daily, that chooseth rather to undergo the other. Too prone we are * jer. 2.31. to stray from God, when he useth us well, when he dealeth lovingly with us: but a most blessed thing it is, when our hearts are so linked to him, that we will not stir an inch from him, though he seem to carry himself never so harshly towards us. Use 8 Lastly, Would we have God in these cases to remember us? let us be careful then to remember him; yea let us then learn to remember ourselves. Let us take heed how we forget him, if we would not have him to forget us: for d Deut. 32.15, 18. Hosh. 4.6. & 8.14. Zech. 12.7, 13. our forgetfulness of him, and our duty to him, is for the most part the cause that moveth him to forget us. As indeed † Quid est quod nos queramur de Deo, cum Deus magis queri de nobis omnibus possit? quae ratio est ut dolcamus nos non audiri à Deo, cum ipsi Deum non audiamus? & susurremus non respici à Deo terras, cum ipsi non respiciamus ad coelum? & molestum sit despici à Domino preces nostras, cum praecepta ejus despiciantur à nobis? quid dignius? quid justius? non audivimus, non audimur: non respeximus, non respicimur. Salvian. de provide. lib. 3. what can be more just, or what more equal, than for God to forget us, when we forget him, and to neglect us, when we regard not him; to refuse to hear us, when we refuse to hear him? Or how can we with any colour complain of the one, when we are guilty of the other? Yea when God seemeth to have forgotten us, if we would have him again remember us, e Psal. 22.27. Apoc. 2.5, 4. Ezech. 36.31. Deut. 30.1, 2. Let not us then be backward to remember ourselves: But let us apply ourselves to make a right use of the cross; help to further the effect of it, do not cross or hinder the work of it. The more speedy success God's hand hath with us, the sooner it is like to be removed away from us. f Psal. 32.3, 4. Define dissimulare. Deus crudelius urit, Quos videt invitossuccubuisse sibi. Tibull. eleg. 1. 8. Cedam aculco, ne bis pungar. Bern. de diverse. 20. DAVID'S struggling with it, and hanging back, and refusing to yield to that that God thereby required of him, was a mean to continue it the longer upon him, and to put him to the more pain. And this undoubtedly is one main cause of the long continuance of many evils, that g Multi humiliantur, & humiles non sunt. Bern. in Cant. 34. men are humbled, as Bernard speaketh, and yet are not humble; * Plectimur à Deo, nec flectimur tamen: corripimur, sed non corrigi●ur. Salvian. de provide. l. 5. Non cessant vitia civium usque ad excidia civitatum. Prius est interire quam corrigi: Prius ipsos quam in ipsis vit jam non esse. Ibid. Multo facilius fregeris, quam flexeris. Buchan. Bapt. they will break in sunder, ere they will bow or bend under God's hand. Let us apply ourselves therefore to that which by the cross God requireth of us, if we desire to have the cross removed again away from us. Now this that we may do, Means 1 First, We must endeavour to inquire and find out the cause of the cross, and the ground of God's aversion of his face away from us. h Languorum nullus inveniet medelas, nisi prius morborum cognoverit causas. Origen. in Rom. lib. 1. Non potest scire quomodo morbos curare conveniat, qui unde hi sint ignorat. Corn. Cells. de remed. lib. 1. Absque causarum observatione morbos nec praecavere, nec curare licet. Fernel. patholog. l. 7. cap. 11. A disease can never be well cured, till the cause of it be discovered: Nor can we take any right course for the removal of a cross, unless that that hath procured it be in some sort discovered. i Mica c. 9 The voice of the Lord, saith the Prophet Micah, crieth unto the City. God by his judgements preacheth not verbal, but real Sermons unto us. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. homil. 5. He preacheth even without preaching, as Basil speaketh. As he is said l Psal. 50.21. Esa. 42.14. Quid est, Tacui? non judicavi, non vindicavi. Non tacet in verbo; tacet in vindicta, tacet in verbere. Aug. in Psal. 74. & 93. & 100 & in joan. tr. 4. & homil. 2. to hold his peace, though he do speak, when he doth not punish; so is he said to preach, though he speak not, when he doth punish. m Esa. 26.9. & 28.19. His very judgements are real Sermons of reformation and repentance. They have a voice, saith the Prophet: But every one understandeth not this voice. n Quomodo Bern. in Cant. 79. Graecè loquentem non intelligit, qui Graecam non novit, nec Latinè loquentem, qui Latinus non est. Sic lingua amoris ei qui non amat, barbara est, sicut aes sonans, aut cymbalum tinniens. They spoke in a strange language to many, to the most; as o Act. 9.7. cum 22.9. Ita conciliat post Calvinum Piscator; melius, puto, quàm Chrysost. Theophyl. Oecum. Lyra, Hugo, Beza, alii, qui ad Pauli vocem coactius referunt. Paul's companions, when Christ spoke to him, they hear a noise and no more. p Psal. 92.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heraclit. apud Clement. in protrept. & Theodor. de curand. Graec. l. 1. The foolish, saith the Psalmist, conceive it not, and the brutish understand it not. But q Mica 6.9. a man of wisdom, the wise man, saith the Prophet, knoweth what it meaneth. And as the Psalmist speaketh of God's works of mercy; r Psal. 107.43. Who so is wise to observe these things, such shall understand the loving kindness of the Lord: So of his works of judgement saith jeremy, s jer. 9.12. Who so is wise to understand these things, to him the mouth of God speaketh, and he is able to declare what this Voice of God saith. And of both of them the Prophet Hoshe, t Hosh. 4.10. Who so is wise, will understand these things: and who so is of understanding, will know that the Lords ways are u Esa 26.7, 10. Ezech. 18.25. straight and even, and the just shall walk in them, but the wicked shall fall in them. To use Chrysostom's comparison, yea and Augustine's too; x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. in 1 Cor. hom. 7. Lay you a book open before a child, or one that cannot read, he may gaze and stare on it, but he can make no use of it, because he understandeth nothing at all in it. But bring it to one that can read, and that understandeth the language it is written in, and he can read you many stories or instructions out of it. It is as dumb and silent to the one; it speaketh to, and talketh with the other. In like manner is it with y Dei opera admiranda qui non aspicit tantum, sed & intelligit, quasi legit. Aliter enim videtur pictura, aliter videntur literae. Picturam cùm videris, hoc est totum vidisse, laudasse. Literas cùm videris, commonerà eas & legere: quod si fortè non nosti, Quid putamus, inquis, esse, quod hîc scriptum est? Interrogas quid sit, cùm jam videas aliquid. Sed aliud tibi demonstraturus est, à quo quaeris agnoscere quod vidisti. Alios ille oculos habet, alios tu. Apices similiter videtis; non similiter signa cognovistis. Tu vides & laudas; ille videt & laudat, legit & intelligit. Aug. in joan. 24. God's judgements, as Augustine also well applieth it: all sorts of men see them, but few are able aright to read them▪ ●r to understand them what they say. But what is it that the wise man is by them admonishe●? Surely, a Mica 6.9. to listen to the Rod, saith Micah; and b Quis accersat. jun. who, or what it is that hath procured it: to inquire, saith jeremy, what is the cause, c jer. 9.12. why the land is spoiled, and lieth burnt up like a wild wilderness, that no man passeth thorough; that is, to search out the cause of the present cross. To which purpose also God's people in the time of their captivity, d Lam. 3.40. Let us search, say they, and sift out our works and our ways. They had before entered into some discourse and dispute with themselves, what might be the cause of that their calamity. And first they lay down this for an undoubted and undeniable position, That e Amos 3.6. Quicquid malorum poenarumve perpetimur, censura est divinae manus. Salvian. de provide. l. 8. Quicquid patimur venit ex alto. Sen. Oed. 5.2. there is no evil that befalleth any, either person or people, but the Lord hath his hand in it. f Lam. 3.37, 38. Dare any man, say they, say, that g Matth. 10.29. aught cometh to pass, and the Lord hath not appointed it? Doth not h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Odyss●ó. both good and evil come out of his mouth? But what then? Doth God as i Heb. 12.10. earthly fathers do, who in an idle humour sometime correct their children without cause? Or k Lam. 3.34. doth God take pleasure in stamping upon his people, and in vexing and grieving of them? No: l Lam. 3.33. he doth not willingly, or from the heart punish, and afflict the sons of men. m Est placidus facilisque pater, veniaeque paratus; Et qui fulmineo saepè sinè igne t●nat. Qui cùm triste aliquid statuit, fit tristis & ipse: Cuique fere poenam sumere poena sua est. Ovid. P●nt. 2.2. Est piger ad poenas Deus, est ad praemia velox. Quique dolet quoties cogitur esse ferox. Multa metu poena, poenâ qui pa●ca coercet: Et jacet invitâ fulmina rara manu. Ibid. 1.3. Torqueris ipse, cùm tam lenis irasceris. Plin. ep. 21. l 9 It is a grief to him to be grievous unto us; it is a pain to him to be punishing of us. It goeth as much against the heart with him to afflict, as it goeth against the hair with us to be afflicted. Why but, what is the cause then that he dealeth so harshly with us, that he carrieth himself so austerely towards us? * Lam. 3.39. Wherefore is the living man afflicted? Man suffereth for his sin. n Lam. 3.42. Victa tamen vilio est hujus clementia nostro: Et venit ad vires ira coacta suas. Ovid. Pont. 2.2. Ergò illum demens in me sevire coegi, Mitius immensus quo nihil orbis habet. Idem trist. 4.8. Nunc quoque nil fecit, nisi quod facere ipse coegi. Nec minus infestus, quàm fuit, esse potest. Idem de Pont. 1.3. Exacerbamus Deum impuritatibus nostris, & ad puniendos nos trabimus invitum. Salvian. de provide. l. 4. c. 5. We have sinned and rebelled against him: and he hath not spared us. o Deus bo●us de suo, saevus de nostro. Tertull. de resurr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. C●s. homil. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. orat. 6. God is good of himself; he hath his harshness from us; it is our corruption that requireth it. p Crudelem medicum intemperans ager facit. P. Syr. A disordered patient maketh a cruel Physician. By our disordered courses, q Esa. 27.4. jer. 7.19. Cùm ejus naturae sit meus Dei atque majestas ut nulla iracundiae passione moveatur; tanta tamen in nobis peccatorum exa●erbatio est, ut per nos cogatur irasci. Vim, ut ita dixerim, facimus pietati suae, ac manus quodammodo afferimus misericordiae suae. Cùm ejus benignitatis sit, ut velit nobis jugiter parcere, cogitur masis nostris scelera quae admittimus vindi●●re. Salvian. de provide. lib. 4. cap. 5. we enforce him to anger, in whom anger is not; and even wrest and wring that from him, that in some sort is not in him. r jerem. 30.14. Therefore, saith he, have I smitten thee with the wounds of an enemy, for the multitude of thine iniquities, and because thy transgressions are grievous. What these sins of theirs therefore were, do they desire and purpose to make s Lam. 3.40. Search, that so coming to understand the true cause of their calamity, they may set upon some course for means of recovery. And in like manner ought we to do upon the like occasions, say as job doth; t job 10.2. Non sententiam causatur, sed causam scrutatur, erudiri flagellis petens non erui. Bern in Cant. 33. Percussionis verbera acceperat, & causas verberum nesciebat. Greg. mor. l. 23. c. 17. Quamvis peccatorem se sentiat & fateatur, non cognoscit tamen pro qua specialiter culpâ percutitur. Ibid. lib. 9 cap. 34. Vise sis eundem ibid. cap. 30. & Isid●r. de sum. bon. lib. 3. cap. 2. Show me, O Lord, or make known to me, wherefore thou contendest with me: do as DAVID did, when in Israel they had had a long time of dearth; u 2 Sam. 21.1. He went to ask of God for what cause it might be: make a search into, take survey of our hearts and our lives; labour, as Solomon speaketh, x 1 King 8.38. to find out the plague, the cause of it at least, in our hearts, and in our courses. And for our better furtherance herein we may consider, Consider. 6 Consid. 1 1. What sins especially God hath in his Word threatened such judgements against, as are present on us, or any part of his Church. For if such sins be now found rife or reigning among us, there is just cause to suspect that a Fidem verbis verbera saciunt. Gregor. in Evang. 37. God by such judgements doth make good his word; b job 33.16. Ezech. 12.22, 24, 25, 28. & 5.13. & 6.10. sealeth up the truth of it; and thereby showeth, that c Deut. 32.47. Non sunt vanae minae dominicae. Polan. in Malac. 1. His menaces are not vain, or uneffectuall; that d jerem. 5.12, 13, 14. his Prophet's words, as the profane people sometime spoke, are not e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de and. Translatum ab evis irritis, ex quibus nihil gignitur, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci vocant. Plin. hist. nat. l. 10. c. 58. quidam & ventò ea putant genetari, qua de causa etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellantur. Ibid. c. 60. Sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Theaet. windy. Consider. 2 2. What sins God hath formerly inflicted the like plagues for on others: which if these times be found to imitate those in, it may well be deemed, that f jer. 7.14. Quid miramur, si paria perpetimur, qui paria perpetramus? Bern. de consid. l. 2. God in justice, as he findeth us like them in practice, so he maketh us like them in punishment; as he findeth the like sins among us, so he poureth the like plagues upon us; as he findeth us sick of the same sores, so he plieth us with the same plasters. Consider. 3 3. How we have abused those things, or ourselves in those things, wherein or whereby God doth punish us. For there is oft an analogy and a proportion between men's practices and Gods punishments, between their transgressions and his judgements. Look g Wisd. 11.13. In quib●s peccamus, in eisdem plectimur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Chrysost. orat. 55. wherein men offend, therein usually are they punished. And blessings abused are turned oft into curses, as “ Exod. 4.3. the staff sometime into a Serpent, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. orat. 6. that men may be crossed and plagued in those things, which they were not thankful for, or used not well, when they were blessed in them. h 1 King. 1.6. 2 Sam 18 5. DAVID was too indulgent a father to his children, and he smarted shrewdly for it in i 2 Sam 13 14. Ammon's rape of Tamar, k 2 Sam. 13.28, 29. Absoloms' murder of Ammon, and both l 2 Sam. 15.10, 12. Absoloms, and afterwards m 1 King. 1.5, 9, 11. Adoniaes' rebellion. n H●sh. 2.8, 9 When God's people abused those temporal blessings of gold and silver, corn and wine, wool and flax, that he had bestowed on them, God threatneth to return, and take them again away from them. And in like manner he threatneth them, when they observed not his Sabbaths, that o Levit. 26.35. their land, during their captivity, should rest and lie waste untilled and untoiled, because it rested not on their Sabbaths, when they dwelled in it: As also that because they set light by the word of God when they had it, he would p Amos 8.5, 11. send a famine of hearing it, when they should be constrained to seek fare and near for, and yet not find that, which they then refused when they might have had it, or made no reckoning of, when in great plenty they had it: And q Deut. 28.47, 48. because they did not serve the Lord their God with a good will, and with a cheerful heart in the abundance of all things; they should therefore serve their enemies, which he should send upon them, in hunger, and thirst, and nakedness, and want of all things: And r Ier 5.19. as they had served strange gods in their own land, so they should serve strangers in a land that was not their own. Consider. 4 4. How we may have been faulty towards others, in those things that we now suffer ourselves. For s Esa. 33.1. jer. 30.16 Quod quisque fecit, patitur: autorem scelus Repetit; suoque premitur exemplo nice●s. Senec. Herc. fur. 3.2. Quae scelere parta est, scelere linquetur domus. Idem Med. 1. ferox Theseus qualem Minoidi luctum, Obtulerat ment immemori, talem ipse recepit. Catull. nupt. Pel. & Thet. there is a just retaliation oft in such cases with God. And t Deut. 19 19, 21. jam. 2.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Nem. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euripid. Orestes. Non est injuria pati, quod prior feceris. Sen. de ira, l. 2. c. 30. Qui praedo vult esse, meritò fit praeda. Aug. in Psal. 38.— neque enim lex justior ulla, Quam necis artifices arte perire sua. Ovid art. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythagor. an Rhadamant. Aristot. Ethic. l. 5. c. 5. there is nothing more equal than such requitals. u 2 Sam 12.10, 11. DAVID abuseth the wife of Vriah; and x 2 Sam. 16.22. his own son abuseth his in the same sort. y 2 Sam. 12.9, 10. He slayeth Vriah himself with the sword; and for the slaughter of Vriah the sword haunteth his house. a judg. 1.6, 7. Adonibezeks cruelty on those that he had conquered, was requited with the like, executed through God's just judgement on him by those into whose hands he fell: and even he himself acknowledgeth the equity of it. And b Exod. 22.22.24. Tolerabilius est siquis patiatur quod fecerit. Miramur si nos barbari capiunt, cùm sratres nostros nos faciamus captivos? Diu id oppressione plurimorum elaboravimus, ut captivando alios etiam ipsi incipiamus esse captivi. Sentimus enim quae fecimus; ac labores manuum nostrarum manducamus; & justo judice Deo solvimus quae debemus. Miserti exulum non sumus; ecce ipsi sumus exules. Peregrinos fraude cepimus; niece ipsi peregrinamur▪ Praejudiciis alios circumvenimus; ipsi praejudicia nunc timemus. Salvian de provide. lib. 5. God threatneth such as oppress poor widows and orphans, That their wives shall be widows, and their children orphans. Consider. 5 5. What neglects or evil acts being faulty in them, we have been admonished of, or checked for, either publicly in the ministry of the Word, or privately by good offices of friends or others, yea or inwardly by the voice of our own heart, or the motions and suggestions of God's Spirit, and yet we have not regarded to amend and reform. For it is an usual thing with God, when his Word taketh not place, nor prevaileth with us, c A verbis ad verbera progreditur. Esa. 50.1.2. jer. 26.3, 4, 5. to second it with the Rod, as thereby d fidem verbis verbera faciant, dum corporis plagae testes sunt veritatis & culpae. Gregor. in Evan. 37. to seal up and confirm the truth of it; so e Esa. 28.19. Vexatio intellectum dat auditui, quia tunc peccator intelligit quod audivit, cùm se jam pro contemptu vexari doluerit. Greg. mor. l. 15. c. 22. to make us the more attentive unto it. He doth as Absolom did with joab, f 2 Sam. 14.30, 31. when he would not come at him, having sent once or twice for him, he caused his servants to set his corn on fire, and then cometh joab to him without further sending for, to know what he would with him, and why he had so served him. And so, saith Elihu, doth God; g job 33. 14-22. he calleth upon men many times to break off their bad courses, either by outward admonitions, or by inward suggestions; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Caes. homil. 12. which when men regard not, he layeth some affliction upon them, that continueth with them, and sticketh by them, till it have h Aures poena aperit, quas voluptas clauscrat. opened their ears that were stopped before, and pulled down their pride, or taken down their stomach, and made them to say with Saul strucken down to the ground, i Domine, q●id vis faciam? Act. 9.6. Lord, what is it that thou wouldst have me to do? Considerate. 6 6. How we have abused, as well God's judgements, as his Mercies; how we have either refused or neglected to hearken as well to the sound of God's rod as to the voice of his Word; what afflictions have formerly been inflicted on us, whereof little or no use at all hath been made by us. For that is also usually God's manner, when men profit not by such crosses as he hath formerly exercised them with, k jer. 5.3, 6. Esa. 9. 17-20. Hosh. 5.12, 13, 14. Amos 4. 6-12. to proceed from shorter to some of longer continuance, from milder to sharper courses. He dealeth with the sons of men, as the Physician doth with his patient; l Si malum morbi fortius creverit, majorae remedia quaeruntur, & pro salute hominis solicita fortiùs se medicina opponit: asperi cibi, potus ingeruntur amari: Et si convaluerit malum, & ignis adhibetur & ferrum. Firmic. de error. Gentil. who when he findeth that the potion which he hath given his patient will not work with him, he secondeth it with some stronger purge; when he perceiveth the disease to be so settled, that sudden courses will not serve, he prescribeth him a course of some longer continuance. So our Saviour forewarned the poor man, whom he had healed, That m john 5.14. if he sinned again, some worse matter would befall him: his not profiting by the former, would procure unto him some further, some fare heavier cross. And n Levit. 26.18, 27, 28, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. orat. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. God threatneth his people, that if lighter matters would not amend them, he would lay harsher and heavier things on them, till they were even in a manner wasted and consumed withal. Means 2 Secondly, what we find ourselves thus faulty in, we should endeavour to reform. As we must labour to find out the cause of the evil, and what hath turned God's face from us; so should we withal labour to remove the same, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gregor. Naz. orat. 22. sublata caussa tollatur effectus. that the cause being taken away, the effect also may cease; and that God's face that is now turned from us, may be turned again towards us. For this should be the end of our search, to discover what is amiss; and this the end of our discovery, to amend and remove the evil discovered, either in our hearts or in our lives. p Dolosè quaerit, qui timet invenire quod quaerit. Sunt enim qui iniquitatem suam quasi conantur quaerere & timent invenire. Qui quia dolosè agebant ut invenirent, ubi invenerint, non oderunt. Si enim non dolosè sed sincerè agerent, quod invenerunt odissent. Aug. in Psal 35. Otherwise our search is but vain and frivolous, and our inquiry unsincere. Yea, better were it for us never to have been so forward to search, if we be not as forward to redress, what upon search we have found to be otherwise than well with us. It must needs aggravate wrath, when we are showed, or see what is amiss, and are not careful to amend. q Lam 3.40. Let us search and try our ways, say they, and return unto the Lord: (as DAVID of himself, r Psal. 119.59. I considered my ways, and turned my feet unto thy paths, where upon such consideration, I found that I had swarved from them:) And then s Lam 3.41. Explorandum, Deplorandum, Implorandum. Alsted. System. Theol. Let us lift up our hearts with our hands unto the Lord our God in heaven. As if it were to no end for them to seek unto God by prayer, till they had pulled down t Esa. 59.2. Peccata sola separant inter homines & Deum. Aug. de pecc. mor. l. 1. c. 20. Tollatur ergò de medio quod interest, & pax est. Bern. in Cant. 4. the partition wall that severed between them and him; and hindered their suits from getting access to him, or obtaining success with him: until they had, as searched out, so reform and removed such evils, as upon their search had presented themselves to their sight, and as came to view upon this their survey. And indeed till this course be taken, u Orans & non operans, iram non placat, sed provocat. Gregor. mor. l. 18. c. 3. it is to small purpose to pray. It is * Sicut nullum proficit medicamentum, si adhuc ferrum in eo sit; ita nihil proficit oratio illius, cujus adhuc dolus in ment, vel odium manet in pectore. Isidor. de sum. bon. l. 3. c. 7. as if the person pricked or wounded should cry and call upon the Surgeon to have some ease of his pain, but would not endure to have the splinter or the arrow-head pulled out that sticketh fast in his flesh, and causeth his grief: or as if people should pray to God to stay the rage and fury of the burning, when an house or town is on fire, and themselves the mean while power on oil, or throw on fuel to the fire. This God himself noteth, as the main cause of the continuance of his heavy hand upon his people, x jerem. 3.4, 5. Thou criedst, saith he, unto me; O my Father, and the Guide of my youth, y Non sic abibunt odio? vivaces aget Violentus iras animus? & saevus dolor Aeterna bella pace sublatâ geret? Sen. Herc. fur. 1.1. Wilt thou retain thy wrath always? wilt thou be angry for ever? This thou sayedst; but thou didst evil more and more still. And, z Hosh. 7.14. They howl to me on their beds for their corn and their wine: but they rebel against me still. And again; a Esa 9.12, 13. Therefore is not the wrath of God yet turned away, but his hand is stretched out still; because the people turn not to him that smiteth them; nor are turned away from their sins. And surely so long indeed there is no hope of prevailing with God; b Psal. ●6. 18. If I see iniquity in mine heart, saith DAVID, (and c job 20.12, 13. be loath to leave it;) or, If with my heart d Aspicitur in cord iniquitas, cum mentu oculis placet. Quae enim diligimus, libenter aspicere solemus. Ruffin. in Psal. 65. Quid est videre, nisi ind●sinenter intueri? non videre per judicium, sed videre per appetitum. Gregor. mor. l. 22. c. 3. Conspicere ut acceptetur, quod despici dignum est ut calcetur. Aug. in Psal. 65. I look after it, (as we are wont to look after such things as we love and delight in, and are not willing to forgo;) the Lord will never hear any prayer of mine that I make to him. As e Olim offensum sentimus, nec placamus Deum; nec amputamus causas morbi, ut morbus pariter auferatur. Hieron. epit. Nepot. Medicus quando aegritudinem discutit, si curet quod per aliquam causam factum est, & ipsam causam per quam factum est non c●ret, ad tempus videtur mederi, sed causa manente morbus repetitur. Aug. in joan 25. Purget humorem, detrahat causam, & non erunt ulcera. Ibid. the cause therefore of the disease must be removed, (and it can be dealt with till it be discovered) ere there can be any sound cure of the disease, or such as shall constantly continue: So our sins must be removed that turn God's face and favour from us, and withdraw his regard of us, ere we can hope to have his carriage towards us altered for the better, or any end of our present evils. f Poenas peccaterum suorum plurimi perferunt; & intelligere causas poenarum nemo dignatur. Causa est, quia & si jam aliqua patiamur, nondum tamen patimur, qualiae meremur. Agnoscere nos Deus peccata nostra mavult quam sustinere, & ostendere potius quid mereamur, quàm infligere quod meremur. Ille invitat ad veniam: nos cumulanus offensam. Vim Deo facimus iniquitatibus nostris: iram in nos divinitatis armamus: Nolentem ulcisci cogimus; par●●e volentem non permittimus. Salv de provide. lib. 5. We enforce him to continue his hard dealing with us while we do otherwise, we restrain him from doing that, that of himself otherwise he would do, and is of himself in his own nature most ready and willing unto, did not we ourselves withhold him from it. So that while we continue still in our sins and excesses, our own practice crosseth and hindereth the effect and fruit of our prayers; and we are like those heathen, of whom the Cynic observed, that g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diogen. apud Laert. lib. 6. Quod & Democrit. apud Stob. cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they prayed indeed to their Gods for health; but at the very same time when they so did, they used such excess as could not but greatly impair health, and so wilfully deprived themselves of that that they prayed for. Means 3 Thirdly, that we may thus do; because h Prov. 21.1. our heart is not in our own hands, i jerem. 10.23. nor is it in man's power to direct his own paths, k Psal. 90.11. jer. 5.3. & 2.30. nor are afflictions able of themselves to effect grace in us, or to work good on us without the aid of God's Spirit working together with them; we should be earnest with God by prayer, that he will be pleased, l Psal. 25.4, 5. & 86.11. & 94.12. as he doth correct us, so withal to instruct us; m Psal. 90.7, 8, 9, 12. as he sendeth crosses, so that he would vouchsafe grace, whereby we may make a good use of them, and n Esa. 48.17. learn to profit by them; as o job 10.2. jer. 31.19. to show and make known to us what he aimeth at in them, so to enable us in some measure to do that which he requireth of us; p jer. 31.18. to turn us unto him, that he may return unto us. Means 4 And lastly, when we have thus done, then may we with the more comfort and confidence r Psal. 25.4, 5, 7, 11, 16, 18, 20, 21. & 39.8, 10. & 41.4, 10. deal with the Lord for the removal of the evil itself, be it outward or inward. s jer. 29.12, 13, 14. Then may we seek to him with good assurance of success, because we seek him as we should; t Esa. 58.9. we may then praying hope indeed to be heard, those u Lam. 3.44. clouds of our iniquities being dispersed and dispelled, that before hindered the passage of our prayers. In a word, thus we x jer. 18.8. repenting of, and y jon. 3.10. turning from our sins, that have turned God away from us, and z jer. 3.1.22. returning to him that hath hid his face from us, he will a Psal. 86.16. turn again in mercy and goodness unto us, and b Psal. 80.19. make the light of his countenance again to shine forth upon us; we c Psal. 22.27. remembering ourselves, d Psal. 9.18. he will cease longer to forget us; Yea, he will begin e Psal. 25.7. in mercy again to remember us, who f Esa. 54.8. Lam. 5.20. in wrath seemed to have forgotten us; and show that he so doth to our comfort, and the confusion of our foes, by g Psal. 41.10. raising of us, and h Psal. 3.3. lifting up our heads again, and i Psal. 41.11. not suffering them to triumph over us, as formerly they have done. FINIS.