4 Q. How many Persons are there in that one Deitie A. There are l 1 Iohn 5.7 three Persons m Matth. 18.19 2 Cor. 13.13 the Father the Sonne and the holy Ghost 5 Q. Is each of these Persons God A. Yea n Iohn 17.3 Eph. 1.3 4. the Father is God o Iohn 1.1 Hebr. 1.4 6 8. Rom. 9.5 the Sonne is God and p Act. 5.3 4. the Holy Ghost is God 6 Q. Are they then three severall Gods A. No they are q 1 Iohn 5.7 Matth. 3.16 17. three distinct Persons yet but r Deut. 6.4 Iohn 10.30 1 Iohn 5.7 one God 7 Q. Whereof did God create Man at first A. Å¿ Gen. 2.7 3.19 Eccles 12.7 Hee made mans body of the mould of the earth but his soule 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 owne Image like himselfe 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 evill as now he is A. z Rom. 5.12 18 19. By disobeying God in breaking his Commandement 11 Q. Wherein did Man break the Commandement 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 perswaded him so to doe A. c 2 Cor. 11.3 Gen. 3.1 4 5. The Devill perswaded the Woman and d Gen. 3.6 the Woman her Husband 13 Q. What is the Devill A. e Matth. 4.1 The Devill is an f Luk. 7.21 8.2 evill Spirit who being g 2 Pet. 2.4 Iude 6. damned for sinning against God doth h 1 Pet. 5.8 Iohn 8.44 seeke 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 Iob 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 Gods Image and was m Gen 3.22 Deut. 32.4 5. not now like unto God as before but n Iohn 8.44 1 Iohn 3.8 like the Devill 16 Q. In what regard wretched A. In that o Gen. 3.23 he lost Gods favour and p Gen. 3.16 17 18 19 Rom. 5.12 16. brought upon himselfe Gods everlasting q Galath 3.10 curse and r Rom. 2.8 9. wrath 17 Q. In what state are wee all then since this fall of our first Parents A. We are all also Å¿ 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 wee to be thus evill and wicked A. Wee are evill and wicked x Gen. 8.21 Psal 51.5 58.3 Esai 48.8 from our very breeding and our birth 19 Q. What doe wee for this our wickednesse deserve at Gods hands A. y Iohn 5.28 29. Matth. 25.46 Eternall damnation z Matth. 10.28 Apoc. 14.10 12. 21.14 15. both of soule and body in hell-fire 20 Q. Are wee able any way to save our selves from this A. No a Psal 22.29 49.7 8 9. Rom. 5.6 8.3 wee are not able for wee are by nature spiritually b Ephes 2.1 Col. 2.13 dead in sinne and naughtinesse 21 Q. Is there no meanes then to deliver us from eternall destruction A. Yes c Rom. 7.24 25. Act. 4.12 wee may bee delivered d Rom. 3.24.25 5 17-21 by Gods mercy in Jesus Christ 22 Q. Who is that Iesus Christ A. Jesus Christ is e Ioh. 10.30 14.9 10. Heb. 1.3 the second Person f Prov. 30.4 8.23 24 25. Matth. 16.16 the eternall Sonne of God 23 Q. What hath hee done to save us A. g Esai 53 4-2 Phil. 2.6 7 8. 1 Pet. 2.24 He suffered death upon the Crosse 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 eternall Sonne of God A. Hee was both i Ier. 23.6 33.16 Esai 9.6 1 Iohn 5.20 God and k Ioh. 1.10 Gal. 4.4 1 Tim. 2 5. Man and l 2 Cor. 13.4 1 Pet. 3.18 died as hee was Man but m Iohn 2 19. 10.17 18 raised himselfe againe to life as hee was God 25 Q. Shall all men then 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 Marke 1 15. such as p Luke 13.3 5. 24.47 repent of their sinnes and q Marke 16.16 Iohn 3.14 18 36. beleeve in him 26 Q. What is meant by repenting of Sinne A. To repent of our sinnes is to be r Act. 2.37 2 Cor. 7.10 heartily sory for them Å¿ Psal 97.10 Rom. 7.15 20. 12.9 to hate and abhorre them and to endevour carefully t Prov. 28.13 Iohn 5.14 to shun and avoid them 27 Q. What is meant by beleeving in Christ A. u Rom. 3.25 28. 4.5 9.32 33. 10.4.9.11 To beleeve 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 Iohn 1.9 the pardon of our sinnes and * Rom. 5.9 10. Hebr. 9.28 the safetie of our soules 28 Q. How come wee 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 knowne Gods mercy in this behalfe towards us in Christ Jesus 29 Q. What meanes are there to give us further assurance of the mercy of God towards us A. The c Marke 1.4 16.16 Act. 2.31 Luke 22.19 20. Sacraments give us further assurance of Gods 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. Signes and e Rom. 4.11 Psal 50.5 Ier. 34.18 Seales of Gods 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 Marke 1.4 Matth. 28.19 Baptisme and h 1 Cor. 11.20 23 26. the Lords Supper 32 Q. What is Baptisme A. Baptisme 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 soule 33 Q. What is the outward Signe in Baptisme A. The outward l Iohn 1 26 31. 3.23 Signe in Baptisme is water 34 Q. What is that a Signe of A. Water in Baptisme is m Matth 3.11 Iohn
the principall duty of Children Scholers and Learners to hearken unto their Parents Instructers and Teachers That for which Salomon so oft calleth upon those that he dealeth with e Prov. 4.1 Heare O yee Children the Instruction of a Father and give eare to learne understanding and f Prov. 4.20 My Sonne hearken unto my words and incline thine eares to my sayings And g Prov. 5.7 Heare mee now therefore O Children and hearken unto the words of my mouth c. And great reason they so should Reason 1 For first it is their wisdome so to doe h Prov. 13.1 A wise Sonne saith Salomon will hearken to his Fathers instruction And i Prov. 12.15 Hee 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 himselfe discerne what is fit and meet to bee done Hee is the next him that can hearken to good advice given him by others But hee that neither can see what is fit of himselfe nor will follow the good counsell that others shall give such a one is as an unprofitable limbe in the bodie n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telluris inutile pondus Homer Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a very burden to the earth that beareth him Children and young people since they cannot bee 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 yeeres they must be content to bee in the second lest they come within compasse of the third Reason 2 Secondly it is impietie in some sort to doe otherwise p Ezech. 3.7 They will not heare thee saith God to the Prophet for they will not heare mee And surely q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de Decalog the fift Commandement 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 mixt Commandement and differeth somewhat from the rest of those in the second Table they consider Man as our neighbour in nature like us this as Gods 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 Å¿ Quicquid obedientiae exhibetur ei exhibetur qui dicit Qui vos audit me audit Bern. de grad obed Luk. 10.19 When we hearken to them wee hearken to him in them when we refuse to regard them we contemne him in them Neither can such contempt bee cleered from some taint of impietie Vse 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 Eare saith Bernard that was once opened to let in death and destruction by hearkning to evill counsell bee now set wide open to let in life and Salvation by giving eare to good advice Let your eares 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. Vlysses to deale with you out of your owne learning bee close shut against the Sirens songs of such as shall u Rom. 16.18 by faire words and smooth language goe about to seduce you and to with-draw you from that wherein consisteth your speciall good that shall seeke 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 eares 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 ben l. 3. c. 11. yeeld your selves wholly unto them to be ruled guided and directed by them There is a blessing of God promised on those that so doe x Prov. 8.32.33 a Blessing of wisdome a Blessing of long Life y Prov. 15.31 The eare saith Salomon that hearkeneth to the instruction of life shall lodge among the wise And z Ephes 6.2 3. It is the first Commandement saith the Apostle in the Decalogue that hath a speciall 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 goe well with thee and that thou maist be b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-lived As on the other side there is a Curse of God denounced against those that doe otherwise that c Psal 58.4 5. stop their eares like the deafe adder against good admonition and refuse to heare the Charmers voice charme he never so sweetly to be ruled by their Governours deale they never so kindly and lovingly with them d Prov. 30 6. The eye that scorneth the Father or setteth light by the Mothers admonition e Effossos oculos voret atâ—o gutture corvus Catull. in Comin let the ravens of the valley dig it out and the young Eagles devour it They are cursed with a witnesse whom the Holy Ghost thus curseth in such emphaticall manner in such exquisite termes as may well make ones heart quake to heare Yea to doe otherwise it is made a note of a reprobate and a cast-away of one that God is fully determined everlastingly to damne and destroy f 2 Chron. 25.16 I know saith the Prophet to Amaziah that God is determined to destroy thee because thou doest thus and wilt not hearken to mine advice And of Elies Sonnes saith the Holy Ghost g 1 Sam. 2.25 Notwithstanding they obeyed not the voice of their Father because the Lord was bent to slay them We are wont to say of those that have Plague-spots that they have Gods tokens upon them and such are seldome knowne to scape or recover Of such ungratious Children we may much better say that they have Gods
so worldly so full of care as he is But our heavenly Father is not dead hee t 1 Tim. 6.17 Apoc. 15.7 liveth for ever to doe for us nor doth or can u Esay 49.15 his care die for them whom hee hath once vouchsafed to undertake the care of And it is a great wrong therefore that Christian men offer to this their carefull 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 Iudg. 18.27 Laish a sort of carelesse people to live looking after nothing but b Qui finxit alas papilioni is curabit omnia Luxuriosorum diverbium Scalig. de Subtil put off all to Gods providence and so let things goe at six and sevens as we say Not so neither Wee must wisely distinguish here Answer that wee neither wheele into the whirle-pit of distrustfulnesse on the one hand nor wrecke our selves against the rock of retchlesnesse on the other There is a two-fold care yea or carefulnesse if you will there is c Solicitudo diligentiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carefulnesse of diligence and there is d Solicitudo diffidētiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carefulnesse of diffidence the one is approved and commended the other is disallowed and condemned wee are e Prov. 27.23 22 29. Phil. 4.8 9. 1 Tim. 5.4 8. enjoyned the one wee 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 plaine and familiar instance A Father placeth his Sonne in a Farme furnisheth him with a stocke biddeth him play the good husband and further assureth him to put him out of all feare that if things fall out otherwise than well so that it bee not by his owne wilfull neglect or default hee will supplie him and set him up againe The Sonne in such case though hee may well be the lesse distrustfull yet ought not to be the lesse diligent for this his Fathers kinde offer and the assurance given him of such supplies Nor ought Christian men therefore to be the lesse carefull 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 affaires and doing the duties that doe thereunto appertaine They h 2 Thess 3.6 11. walke inordinately saith the Apostle that i 1 Thess 4.11 follow not their owne work and as well k 2 Thess 3.10 earne if they be able a◠l 2 Thess 3.12 eat their owne bread because God hath graciously promised and undertaken to provide for them m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil 3.16 Walke they must each one carefully n 1 Cor. 7.20 24. within the compasse of his calling and expect o Deut. 28.8 Psalm 128.1 2. Gods blessing upon their labours and endevours 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 hee will not see them to want howsoever things fall out but will furnish them ever with what is fit Vse 3 And so in the third place this serveth to meet with a conceit that keepeth many from looking after the things of Gods Kingdome Prevention because they feare that they shall want necessaries if they shall so doe For to omit that true r Fides famem non formidat Hieron ad Heliodor Faith as Ierome speaketh feareth not Famine and againe that he is unworthie this Crowne this Kingdome 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 forgoe the one for the attaining and compassing of the other Such feare is wholly superfluous it is a groundlesse feare Since that God the Father by Iesus 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 ought all other things shall be from God himselfe 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 seeke the Lord shall want nothing that is good Hee c Psalm 78.24 Pluviam escatilem Tertul. de Patient will raine bread from heaven and d Psalm 78.20 114.8 Petram aquatilem Ibid. set the flint stone abroach and turne e Psalm 107.35 2 King 3.17 Esai 43.19 20. the drie and waste wildernesse into rivers of water before his shall pine and perish Vse 4 Yea this rather should enduce encite and encourage Encouragement us to seeke as the more carefully so the more cheerefully after these things considering that so gracious a promise is annexed thereunto f Psalm 34.9 Feare that is g Sicut 1 King 17.32 33. alibi serve the Lord diligently yee his Saints saith the Psalmist for there shall nothing be wanting to them that feare him h Parare unde vivam volo Simul parare disce Sen. epist. 17. i. vis parare Parandi rationem disce Lips Wouldest thou then be cared for Wouldest thou be provided for Wouldest thou need to take no more thought or care for ought Get thee into Christs Court get thee a place in Gods 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 gainfull one about the King or belonging to the Court such an office could they compasse they should never need more to feare 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. Bles ep 57. dum excelsus steti nunquam pavere destiti Sen. Thyest 3. 1. a world of cares with them and i Paucos beavit aula plures perdidit Sed hos quoque ipsos quos beavit perdidit are a meanes oft to bring men to want But he that hath a share in this Kingdome of God shall never indeed need to take further care for ought shall never need indeed to feare any defect k Ierem. 17.7 8. Blessed is the man saith the Prophet that dependeth upon God for hee
1.33 3.3 5. a Signe of the Holy Ghost n 1 Cor. 6.11 T it 3.5 whereby we are inwardly renewed 35 Q. What is the Lords Supper A. The Lords 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 spirituall Communion with Christ 36 Q. What be the outward Signes in the Lords Supper A. The outward Signes in the Lords Supper are q Matth. 26.26 1 Cor. 10.16 17. 11.26 27.28 Bread and r Matth. 26.29 Marke 14.25 Wine 37 Q. What are they Signes of A. The ſ Matth. 26.26 1 Cor. 10.16 11.27 29. Bread signifieth Christs Body and the t Matth. 26.28 Luke 22.20 1 Cor. 10.16 11.27 Wine signifieth his Bloud 38 Q. What is meant by the breaking of the Bread and the powring out of the Wine A. The Bread is broken and the Wine powred 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 cruell paines and torments and y Phil. 2.8 Esai 53.12 Matth. 27.34 50. the bitter and bloudy death that Christ suffered for our sake 39 Q. To what end are wee to come to the Lords Table A. First a Luke 22.19 1 Cor. 11 24.25 to be put in minde of Christs death and passion And secondly b Matth. 26.28 Luke 22.20 to be assured thereby of the forgivenesse of our sins 40 Q. How ought they to be affected that desire to repaire thither A. First they ought c Ierem. 3.1.13 Psalm 51.1 2 3. to see and know their sinnes Secondly d 2 Cor. 7.10 Zech. 12.10 to be truly and sincerely sory for them Thirdly e Psalm 97.10 Prov 8.13 to hate and abhorre them as f Esai 53.4 5 6. Rom. 4.23 1 Pet. 1.18 19. the cause of Christs death And lastly g Iohn 5.14 Ier. 34.15 16 18 20. 2 Pet. 2.20 21 22. Hebr. 6.4 5 6. 10 26-29 to resolve not to returne againe to the practice of them FINIS THE SPIRITVALL WATCH OR CHRISTS GENERALL Watch-Word 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 WORSHIPFVL AND Religious his very kinde Cozen Sr. ROBERT COOKE Knight eldest Sonne and Heire to that worthy Knight Sr. WILLIAM COOKE late deceased Long life and good dayes with increase of Grace here and eternall Glory hereafter HOPEFVLL SIR THis weake Worke was intended your worthy Father now deceased unto whom so many bonds of alliance of dependance of ancient acquaintance and of continued beneficence so straitly tied so deeply engaged mee and whom therefore next after mine Honourable Patron and that Worshipfull Societie wherein I spent so much time and whereof I remaine yet an unworthy and unprofitable member I could not in this kinde over-slip without some just note of ingratitude But since it hath pleased God unexpectedly to our great losse and griefe though no doubt his a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.23 farre greater gaine 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 claime to it than your selfe who are to rise up in his roome and to stand in his stead as First-borne in that Familie whereof hee lately was Head I shall not need to adde what inducements and encouragements I might further receive to addresse these my poore endevours that way from those pregnant prints as well of pietie as other good parts evidently discovering themselves in your owne person observed by others as well as my selfe and the rather observed because so rare ordinarily in others of your yeares and of your ranke The consideration whereof as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand it ministred much comfort to your worthy Father before his decease esteeming it no small Honour unto him that God had graced him with a Sonne of such parts and hopes in the judgement and by the testimonie of so many as well judicious observers as unpartiall reporters so it helpeth not a little to mitigate the great griefe of all his and your friends not without great cause conceived for the losse if they may be termed lost that God findeth to their eternall weale and welfare of one whom they so highly ever prized and now so deservedly desire and ministreth good ground of hope that you will further in due time as he said sometime of Constantines Sonnes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb in vita Constant. wholly put on your worthy Parents so c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. exactly resembling them in their vertuous parts and treading so precisely in their religious steps that both they may seeme to survive in you and you be knowne 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 doe that as it is a double d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Herad Et idem Helen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dos 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 hee likewise a grace to it So it is e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. de aud 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 foule disgrace and a double staine 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 beene a grace and an honour to him but shall now helpe rather to condemne him than to acquite or excuse him It was the speech of one for a naturall 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 linage as another not unlike him in the like case * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates My stock is some staine to mee but thou art a staine 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 Iuvenal satyr 8. better for a man to come of a Thersites so he prove like Achilles than to
man might breake his word for ought it should be to atchieve a Crowne to compasse a Kingdome Yea not to be a King onely but to belong to a King in some place neere about him is esteemed a matter of great worth and dignitie and such as may prove a meane of much wealth and commoditie 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 Salomon could promise the man that is diligent and industrious in the managing of his affaires 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 meane man If it be held such a matter then to retaine 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 appertaine 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 Soveraigne 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 Kingdomes at his pleasure that assigneth every earthly King the lists and limits both of his regiment and of his reigne 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 Psalmes l Rom. 1.1 Philip 1.1 Tit. 1.1 Paul a servant of Iesus Christ and m Psal 36.1 A Psalme of David the servant of God as if it were n Sanctitate major quà m potestate Salvian de provid 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 civit l. 5. c. 28. Ecclesiae Dei se membrum esse magis quam regnare gaudebat a greater dignitie to him that he was Gods servant than that hee was ruler and governour of Gods people But because o Iob. 8.35 the servant is oft-times turned out at doores whereas the sonne abideth in the house for ever And therefore the Father telleth his Sonne in the Gospell p Luk. 15.31 Sonne thou art ever with me and all that I have is reserved for thee The godly man is not onely servant to a King but hee is q 1 Pet. 2.9 Sonne to such a King and r Luk. 12.32 borne or rather Å¿ Ioh. 3.3 5. new borne to a Kingdome And whereas earthly kings if they have many sonnes can leave the Crowne but to one t 2 Chron. 21.3 Iehosaphat saith the holy History gave great gifts to his other Sonnes but the kingdome gave he to Ioram because he was the eldest God maketh u Apoc. 1.6 20.6 all his Sonnes Kings and x Apoc 21.7 Heires alike For y Rom 8.17 if wee bee Sonnes saith the Apostle wee are heires too even coheires with Christ z Heb. 1.2 who is Heire 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 monied man though hee have never a penny in the house but a Hinc illud Palladâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Pollâ—ani illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Stob. tom 2. c. 10. all out at interest and the landed-man though hee hold not his lands in his owne hands but have all let out and in the occupation of others so long as hee hath good security for the one and good evidence if need be to shew for the other And as in Writing so in Reversion Great summes of money doe many give for the reversions of offices of lands and leases and as much may they make them againe 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 Affatâ—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 offic 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. Fiâ—eli homini totus mundus divitiaruâ— est totus planè quia tam adversa quam prospera ejus aeqâ—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 owne hand and seale who cannot goe from his word or disclaime his hand d Tit. 1.1 to lye or e 2 Tim. 2.13 to deny himselfe though it bee much of it in other mens hands yet for a while For f 1 Tim. 4 8. Pietie or Godlinesse hath the promises both of this life and of the life to come saith our Apostle And againe g 1 Corin. 3.22.23 Bee it Paul or Apollos or things present or future or this world h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenes apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Al protrept Omnia Christo tradita Matth. 11.27 tene eum per quem facta suno omnia cum ipso omnia possidebis Rom. 8.23 avare ecce â—â—bes omnia Omnia quae amas ut non imp â—diaris à Christo contemne ipsum tene in quo possis omnia possidere August hom 34 Vise in Psal 48. all is yours and you Christs 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 Ioan. 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 possidenâ—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
〈◊〉 Greg. Naz in Heron. more affectionate toward them and the more tender and charie of them when it is so with them Yea I say not what infirmitie but what disease almost is there so loathsome as will keepe a mother from tendering and tending her childe 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 pitifull unto his Children so is the Lord pitifull to those that feare him And q Esa 49.15 the most naturall mother the kindest and tenderest Parent that is may sooner forget or not regard the fruit of her owne body than he can forget or not regard them And r Malac. 3.17 I will spare them saith he that feare me and thinke on my Name as a man spareth his owne sonne that serveth him He loveth and delighteth in his little Å¿ Ezek 34.16 Esa 40.11 Non agnamve sinu pigeat foetumve capellae Desertum oblita matre referre domum Tibull â—leg 1. weake ones his novices his young t 1 Cor. 3.1 2. Babes in Christ that can scarce almost creepe much lesse goe well alone yet as well as in his great ones his strong his well growen ones that are able to helpe and to tend others For u Psal 147.11 The Lords delight is in all those that feare 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 Sonne giveth his Father much better contentment than a great deale more done by a meere stranger or a servant And there is the difference betweene a Sonne and a Servant that a Servant if he cannot doe his Masters worke x 1 Sam. 30.13 his Master will not keepe him hee must goe seeke him some other service whereas a Sonne albeit he be not able to doe ought yet y Iohn 8.35 he is not therefore cast off his Father keepeth him not for the service that he doth or can doe him but he keepeth him because he is his Sonne Yea it is not the wants and infirmities and imperfections or the remainders of sinne and corruption in Gods Children that can cause God to cast them off or to abhorre them z Peccata nobis non nocent si non placent Aug. de temp 181. Et apud Ioan. de Tambac in consol Theolog. Our corruptions shall not hurt us if they doe not please us saith Augustine Nor is it so much our corruptions as our pleasing of our selves in them that maketh God to be displeased with us Any beginning of sincere sanctifying Grace then argueth Gods Childe and a weake Childe of God being yet a Childe of God as well as a strong hath good cause and great cause therein to rejoyce Respect 2 2. This a Iustitia inchoata non consummata inchoate Righteousnesse or b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.23 first fruits of Gods Spirit is as a sure Signe and Seale of Iustification and Adoption for c 1 Cor. 6.11 1.30 Iustification also and Sanctification are never sundred or severed all that are truly Iustified are sincerely Sanctified and all that are sincerely Sanctified are truly Iustified also so is it a firme pledge and pawne or d Aria potius quà m 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 Gods gratious Promises remaineth yet to be made good Christ is as I may so say * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.22 the Suretie wee have for them Hee is as e Coloss 2.14 our Suretie to God for the discharge of our debt so Gods Suretie to us for the performance of his Promises And Gods Spirit in the Graces of it is the earnest that hee hath given us already before-hand 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 firme 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 annointed 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 wee 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 firmely as a pound if the partie at least bee a sure and sufficient man that one dealeth with so even the smallest measure of sincere grace being Gods owne earnest bindeth him in regard of his Promise accompanying it for i Nam ut Iurisconsulti 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 gratious Promises made to the faithfull in generall 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 weake 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 Iustitiae Christ a feeble and a shaking hand may as well receive a Kings almes as the lustiest and the ablest mans hand that is So even a weake beginning of saving and sanctifying Grace if it can bee discerned and discried 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 peece of Gold that such a poore sicke mans weake hand receiveth of the Kings gift may as much glad him at the heart stand him in as much stead and doe him as much good as that that is received with a better So Gods gift by a weake Faith received and apprehended may as well comfort a mans soule and as well joy him at the heart being it may stand him in as much stead and be as beneficiall to him for his good as being received by a stronger Yea the maine and principall 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 peece of gold be better worth and a man therefore may doe more good with it than he can with a small
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 childe Loruchamah saith God to Hoshea for I will have no more mercy on the house of Israel but as the Vulgar Latine hath it m Oblivione obliviscar Vulg. tanquam esset à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dextra quum sit à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinistra I will utterly forget them or rather after the Originall n Vt omninò condonem Iun Livel Sed prorsus tollam eos Leo Iud. à facie 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 wayes on them and rewarded them for their deeds p Minatur memoriam damnandorum oblivionem damnatorum Ruffin in Hose God threatneth saith Ruffine both to remember to damne them and to forget ever to shew mercy upon them when he hath once condemned them Some hee 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. hee remembreth them then best when he seemeth least to regard them when hee seemeth most of all to forget them Though the wicked when hee hath his will on the poore thinketh that ſ Psal 10.11 God hath forgotten them and doth not at all minde them yet t Psal 9.18 10.12 the poore saith the Psalmist shall not alwayes bee 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 appeare then that he remembreth them and that he doth not forget the poore mans complaint nor will ever faile any of those that x Psal 9.10 seeke to him and trust in him And y Esa 49.14 though Zion complaine that her God had forgotten her yet the Lord telleth her and assureth her that even then z Esa 49.15 16. he had her as fresh in minde as if she were * In manibus sculpsi te Humanitus dictum Iun. 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 childe or than the kindest and tenderest “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg Naz. orat 31. Et si filius minus interdum quà m debeat filialem affectum exhibuit mater tamen pro suù visceribus maternum deserere non debet sed nec valet affectum Bern. ep 300. mother that is the fruit of her owne wombe Question But why doth God may some say then deale thus strangely with his deare ones and by seeming not to regard them yea by seeming to reject them suffer them to be in so wofull and rufull an estate that they are in a manner like persons utterly forlorne for the present Answer I answer God doth this for divers ends whereof these are some Reasons 8 of the principall Reason 1 First a Ad examen to trie their sinceritie their confidence in God their constancie with God whether their hearts be sincere toward him and upright with him or no whether they will keepe constantly in Gods wayes though God seeme to neglect them or seeke to indirect courses because God seemeth not to regard them b 2 Chron. 32.31 God left Hezekiah saith the holy Ghost to trie 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 knowne 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 heartily and will constantly keepe his Commandements or no. As a Father will sometimes crosse his sonne to trie the childes disposition to see how hee 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 runne away and withdraw himselfe from his Fathers obedience because he seemeth to carry himselfe harshly and roughly toward him and to provoke him thereunto So doth God likewise oft-times crosse his children and seemeth to neglect them to trie their disposition what metall they are made of how they stand affected toward him whether they will neglect God because God seemeth to neglect them forbeare to serve him because he seemeth to forget them cease to depend upon him because he seemeth not to looke after them to provide for them or to protect them like Iorams prophane Pursevant d 2 King 6.33 This evill 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 seeme 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 hee have hid his face from us and I will looke for him though he looke not on us for f Esa 30.18 they are all blessed that wait on him and he will not faile in due time to shew mercy unto all them that doe so constantly wait on him As g 1 Sam. 13.8 10. Samuel dealt with Saul he kept away till the last houre to see what Saul would doe when Samuel seemed not to keepe touch with him So doth God with his Saints and with those that bee in league with him he withdraweth himselfe oft and h Psal 10.1 keepeth aloofe off for a long time together to trie what they will do and what courses they will take when i Psal 89.19 38 39 49. God seemeth to breake 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 Sauls hypocrisie
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 heare you because your hands are full of blood And saith the same Prophet speaking in the person of Gods 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 complaine that r Lament 3.24 43 44. God had overwhelmed them with his wrath aâ—d covered himselfe with a cloud that their prayers might not passe nor have accesse to his Highnesse because they had sinned and rebelled against him and he therefore had not spared them And certainly that is one principall cause the sinnes of Gods Church and Children their rebellious courses their untoward cariage their wickednesse their wantonnesse their evill demeanure towards him that maketh God to turne away his loving countenance from them and that not onely for a time to looke 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 quà m 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 necessariaâ— patientiae temporaliter hominem detinet poena etiam quem jam ad damnationem sempiternam reum non detinet culpa Aug. in Ioan. 124. even for some space of time after also to looke strangely upon them He doth as a wise and discreet Father who when his Sonne hath offended him though upon his submission hee be reconciled unto him and be inwardly as well affected againe towards him as ever yet will make some shew of anger still it may be and lowre and frowne on him for a long time after that he may not suddenly take heart to grace as wee say againe but may by that means be drawne to be both more seriously sory for his offence past and more fearfull for the future of offending his Father So dealeth God with his Children when they have done amisse and runne riot though upon their repentance he be at one againe 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 beene Thus dealt DAVID with Absolom and thus God himselfe with DAVID Å¿ 2 Sam. 13.38 39. After that Absolom by a traine 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 hee smarted shrewdly for it after some space of time when the sorrow for his sonne Ammon was over began to earne inwardly after Absolom and since that Ammon was gone hee was loth to lose the comfort of his Absolom also whom he loved but too well and farre better than his Absolom loved him And though he strove to conceale 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. Ioab wisely discerned it and used the woman of Tekoa as a Midwife to deliver DAVIDS heart of that that * Ita Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Basil Sel. homil 19. it went great with and was full of paine withall and to draw that from him as by constraint or importunity which DAVID was of himselfe over-willing unto already y 2 Sam. 14.21 22. Thus Absolom his exile must be called home at length though with some difficultie and the matter must proceed not as from DAVID but from Ioab DAVIDS affection to Absolom must by all means bee concealed Yea after Absolom was returned though DAVID no doubt longed still after him and in some sort doated 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 turne saith he to his owne house and not see my face And so dwelt Absolom DAVIDS best beloved sonne for he had not yet Solomon for the space of two yeeres in Ierusalem where the Court most was and yet might not all that while so much as see the King his Fathers face or have accesse once to his presence DAVID no doubt was perfectly reconciled in heart to him and counted it no small crosse that he must thus be deprived of him but knowing Absoloms disposition how soone he might be returning to some such like practice if he were suddenly taken into grace again was content to enforce himselfe to this harsh and unpleasing cariage towards him unpleasing I say as well to DAVID himselfe as to Absolom to prevent some such further mischiefe if it might have beene that might otherwise both befall himselfe and Absolom as upon the change of his countenance towards him shortly after ensued Now looke how DAVID dealt with Absolom so dealt God himselfe with DAVID After that foule abuse of Bathsheba and the murther of Vriah albeit a 2 Sam. 12.13 DAVID had to Nathan freely confessed his offence and Nathan from God againe assured him of the free and full forgivenesse of it The Lord hath taken away thy sinne 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 againe such fearfull effects * Est quidam etiam tranquilli maris tremor aut lacus qui ex tempestate requievit Sen. de tranquill c. 1. did not looke upon him so lovingly for a long time after as before hee had wont to doe Read but the Psalme that hee made after Nathan had beene with him and see how earnestly and instantly he crieth and calleth upon God still b Psal 51.1 8 9 11 12. to turne his face away from his sinne and to looke in mercy upon himselfe not to cast him wholly out of his sight nor to take his good Spirit utterly away from him to restore unto him againe those inward comforts and joyes which c Psal 4.6 7. through the light of Gods countenance he had formerly injoyed but had in a manner cleane lost and was wholly deprived of for the present And in like manner doth God deale with many other of his deare servants after some hainous and notorious crimes by them committed hee
furnace of affliction even the very best of us should bee ever either in or over the fire alwayes burning or boyling as long as we lived For so long as we live here wee shall retaine some of this drosse still * Eradicari siquidem aut extirpari penitus è cordibus nostris dum hîc vivimus non potest Bern. de temp 45. nor will our scum bee utterly purged out of us while we abide here But yet howsoever God doth not goe so exactly to worke with us the crosse would sooner eat our hearts out of our bodies than worke all spirituall filth and drosse out of our soules yet he will have that he doth in this kinde worke 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 foule and as full of scum as we were when hee set us on And that the crosse may have this effect indeed on us p Non deserit etiamsi deserat Aug. in Psal 90. he doth in mercy to us till it bee done withdraw himselfe from us that his wonted manner of presence may not hinder the worke of it Reason 6 Sixtly God dealeth thus oft with them q Ad zelum accendendum to stir up and kindle their zeale to make them more fervent in prayer and in seeking unto him and to take away that coldnesse and remisnesse that usually groweth upon them when they are free from such afflictions Thus r Iudg. 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 fighting in a just quarrell and suffered them to fall before their brethren the Benjamites maintaining a bad cause till they fasted and prayed more earnestly and by a kinde 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 poore woman of Canaan crying after him hee would neither heare her nor the Disciples making suit for her hee answered her at first with a t Matth. 15.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Sel. ibid. seeming kinde of sullen silence then with a cutting answer sharper than his former silence u Vers 24. I am not sent but to the lost sheepe of Israel And x Vers 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil ibid. It is not fit to take the childrens 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 belowes 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 himselfe from his dearly beloved and is not found of her nor returneth to her so soone as shee calleth it is but to exercise her love to inflame her affection to make her more eager in seeking up and downe after him He doth as a father that hath a sonne 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 sonne himselfe he heare of them Let him write saith hee himselfe for them and it may be he shall write twice too before hee have what he desireth because he will by such means have him both to learne to know his duty and to exercise his pen also for his owne 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 hee suffer us to want ought that shall bee needfull for us yet c Philip. 4.6 he will have our wants made knowne to him by suit and supplication ere hee will take notice of them yea hee will make us sue long many times ere hee fulfill our desires because hee will have us to exercise his * Zech. 12.10 Spirit of Prayer in us Or as the Nurse who perceiving that the childe beginneth to neglect her withdraweth her selfe aside and keepeth some while out of sight yea and letteth the childe it may be crie a good ere shee come againe to it to make it grow more fond on her when it hath beene afraid of losing her So DAVID when d Psal 30.6 in his prosperitie he began to presume more than was meet on Gods favour and to grow somewhat retchlesse in that regard as if God were now so firme to him that he were sure never to lose him nor to have the effects and fruits of it ever withdrawne from him albeit hee were not altogether so carefull to use all good means to retaine 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 againe the sense of Gods favour which by his owne 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 childe would faine have letteth him toile and tug at it and with much adoe unloose finger after finger yea and it may be whine and crie heartily ere he come by it So doth God many times with us to make us f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.30 Certatim cremus Aug epist 121. Vt 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. Iacob sometime by intention and eagernesse of prayer wring favour away from him and as h Luk. 18 4 5 7. the poore widow did by the unjust Iudge even by our importunitie overcome him Or as i Luk. 24.28 29. Finxit selongius ire cùm mallet cum discipulis remanere Bern. de grad
relaxata deperit quia se per infima inutiliter spargit Greg. ubi sup water pent up in a pipe shooteth up higher than it would otherwise had it scope and space to disperse it selfe so our thoughts and desires that would otherwise be straying abroad and wandring in the ends of the world being by affliction and anguish straitned and restrained might bee caried higher to heaven-ward as r Aqua diluvii arcam ad sublimiora sustulit August de temp 181. Noahs Arke was with the waters of the Deluge and confined unto him whom they were wandring from before as ſ Pulli à matre liberius divagantur donec milvi supervolantis impetum formident the Chicken from her damme till shee be frighted with the Kite And this is the use therefore that wee should make of such desertions that we be thereby incited to strive t Apoc. 3.2 3. to hold that the faster that we seeme in danger to lose that u Esa 64.7 wee stirre up our selves to take faster hold on God as those that looke downe from some steepe place when they feele their heads beginne to swimme or finde themselves in danger of falling are wont to take better hold of the raile that may stay them cling closer about him x Fingit mater se filium quem in ulnis gestat in terram dejecturam ut ipse tenacius haereat Simon Cass in Evang l. 14. as the nurse-childe hangeth on the nurse or the mother when she seemeth about to leave it or threatens to throw it downe and as the y Rota ab unda rejecta in amnem revolvitur wheele of the water-mill the more violently the flood driveth it away from it the more violently doth it still turne againe upon the streame So the more violently God with both hands seemeth to thrust and shoove us away from him the more instantly and eagerly should wee enforce our selves to presse 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 hee 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 sonne hath some way displeased him biddeth him away out of his sight though he would be loth he should so doe not to drive him away indeed but to make him draw nearer to him and by humble submission more earnestly endevour to pacifie and appease his fathers wrath and seeke to regain his favour and good will againe 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. hee bade him let him alone that hee might destroy that rebellious and idolatrous people not that Moses should so let him alone indeed but rather that hee might not leave him but be the more earnest in suit with him on his peoples behalfe and not give over till he had obtained his suit for them And in like manner should we be affected also in regard of Gods Church when we shall see it to bee in such estate as was formerly observed We should make her case our owne and take occasion thereby to bee the more instant with God that his face may bee turned to it that seemeth to bee turned from it and that in mercy and goodnesse he will remember and thinke upon her as his Spouse whom now when b Lament 1.1 2. like a widow forlorne and desolate shee sitteth weeping and wailing he seemeth to have forgotten and not at all to regard Thus may we observe that DAVID concludeth divers of his Psalmes made when hee was in such estate himselfe with suit and supplication for the Church of God in generall c Psal 51.18 Oh be favourable for thy good pleasures sake to Sion and build up the walls of Ierusalem And d Psal 25.22 Deliver Israel O Lord out of all his troubles His owne present condition was a meane to put him in minde of the afflicted and distressed estate of other of Gods servants And the like use should we all make either of Gods hand on our selves or of his dealings in this kinde with his Church and children abroad albeit wee our selves remaine free e Esa 62.7 8. You that are mindfull of the Lord saith the Prophet what ever you be be not silent be importunate with him and give him no rest till hee repaire Sions breaches and set up Ierusalem againe to be the glory of the world For to this very end doth God oft as it were winke and withdraw himselfe from his people that we may with strong cries on all hands awake and fetch him againe 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 Crie aloud peradventure hee 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 sleepe as h Matth. 8.24 our Saviour slept in the ship when his Disciples were like to have beene cast away the whilst and he doth thus sleepe to make us awake he seemeth to sleepe i Vt excitetur quae dormit fides nostra Aug. de temp 245. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Sel. homil 21. to make us awake out of our sleepe and crie the louder to wake him out of his seeming sleepe k Psal 44.23 24. Vp Lord say they why sleepest thou Awake we beseech thee and stand not aloofe 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 wee perish And againe n Psal 78.65 The Lord awaked as one that had beene asleepe Thus at this very present doth
decipit Tertull. de bn patient Patience I say is for our good But b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar Pyth 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bion Laert. Malum non posse ferre nòn leve est malum Perdidisti tot mala si nondum misera esse didicisti Sen. ad Helv. c. 3. by impatiency there is no good to be gotten It will bee but a meanes 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 sonne 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 himselfe 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 worke patience into them and to enure them to the yoake which being q Vnum est levamentum malorum ingentium pati necessitatibus suis obsequi Sen. de ira lib. 3. cap. 16. Pati Durum sed levjus fit patientiâ Quicquid corrigere est nefas Horat. carm 1. 24. Possè pati facile est tibi ni patientia dâ—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 learne 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 ferre 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 patient 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 fowle that by fluttering and straining makes the string straiter to her greater torment and yet is never the nearer getting out againe as the yoake is to the beast that Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Theophyl ep 41. Nullum tam arctum est jugum quod non minus laedat ducentem quà m repugnantem Sen. de ira l. 3. c. 16. by striving and strugling with it hath galled her necke and yet is compelled to draw still in it with more paine then from her owne folly than from the weight of it or of that that she draweth in it And we shall but thereby procure to our selves the more evill 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 finde ease doth but exasperate the disease and increase his owne griefe Let us beware therefore of impatience But let us take heed Vse 7 especially how any length of afflictions maketh us once thinke of leaving God or of seeking with Saul to Satan by putting our hands unto wickednesse or using indirect courses for the salving and easing or releeving of our selves It was the Devils policie that he used but without successe with our Saviour t Matth. 4.3 4. to beare him in hand that his Father had cast off all care of him thereby to perswade 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 Gods servants thereby in time of affliction to withdraw them from relying on God who seemeth not to looke 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 prevailes 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 Iun. through weaknesse of faith and want of patience they are loth to wait Gods good leasure and desirous to be rid in all haste of the present affliction they put their hand oft to such courses as produce fearfull effects and use such sory shifts for the releeving of themselves as doe but plunge them further and deeper into such a labyrinth of evils as they are many times never able to get out of againe 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 unskilfull in swimming that having ventured past their depth and being in danger now of drowning while hastily and inconsiderately they catch at what commeth next hand to save themselves with lay hold oft on weeds that doe but entangle them and draw them deeper under water and there keepe them downe from ever getting up againe till they be that which by such meanes they sought to prevent indeed drowned This subtill slight of Satan we must be carefull in these cases to discover and say to our selves when such things shall be suggested unto us x Psal 77.10 This is but my weaknesse or Satans wickednesse 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 seeme not to looke after me z Deut. 8.2 13 3 4. Hee now trieth me whether mine heart be upright with him or no whether I will cleave constantly to him though hee doe nothing but crosse mee and abide still with