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
peece 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 poore quantity of Grace though it cannot for the present so much benefit a man either to doe 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 selfe-same in effect and substance with the other Every sincere Christian then be he weake 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 rejoyce But Branch 2 The Hypocrite hath no cause to rejoyce Observat 5 As Simon Peter told Simon Magus n Act. 8.21 Thou hast no part nor portion in this businesse for thine heart is not upright in Gods sight So the Hypocrite hath no part nor share in the Ioy of the Iust because he is not upright-hearted his heart is not single nor sincere in Gods sight o Iob 20.7 The Ioy of the Hypocrite is but momentanie saith Zophar in Iob it is no true no sound no permanent Joy As their repentance is so is their rejoycing as their godlinesse is so is their Ioy. As p Matth. 6.16 they repent in the face but not in the heart So q 2 Cor. 5.12 rejoyce they may in the face but not in the heart As their Godlinesse is all in outward shew nothing in substance nor in truth and r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Nihil fictum diuturnum Ambr. offic l. 2. c. 22. Caducasunt quaecunque fucata sunt Cyprian ad Donat. Ficta omnia celeriter tanquam slosculi decidunt nec simulatum potest quicquam esse diuturnum Cic. offic l. 1. therefore it is of no constancie at all of no continuance Å¿ Hosh 6.4 Thy goodnesse saith God is as a morning cloud that is dissolved as soone as the Sunne breaketh forth and as the dew that melteth and is dried up as soone as the Sunne shineth on it So is their joy onely a superficiall a seeming rejoycing and it shall not therefore last long but it shall fade and faile soone as their goodnesse and godlinesse doth Reason 1 And no marvell For 1. Whence ariseth the Joy here spoken of Yea whence springeth all true sound and constant Joy but as before was shewed t Rom. 3.1 2. from the present u Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joy of Faith Philip. 1.25 assurance of Gods favour here and x Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joy or glorying of hope Heb. 3 6. Spes justorum laetâ—tia Prov 10.28 the hopefull expectation of eternall happines 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 Gods favour For the Faith that doth that must be y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.5 2 Tim. 1.5 a Faith without hypocrisie a Faith unfained And how can his Faith bee without hypocrisie when he himselfe is but an hypocrite No hope such at least as is certaine and z Rom. 5.5 unfailable such as is the hope that is * Heb. 11.1 founded on Faith unfained For a Iob 27.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antipho de chorent What hope can the Hypocrite have though he have heaped up never so much saith Iob when God snatcheth away his soule b Prov. 14.32 Improbidum spirant sperant justus etiam cum expirat sperat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Sel. hom 4. The Iust man hath hope even in death saith Salomon But then doe the Hypocrites hepes faile him if not before c Prov. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocrit Batto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Troad When hee dieth saith Salomon his hopes all die with him Where no Hope then no Ioy where no Faith no Hope and the Hypocrite therefore having neither Faith nor sure Hope cannot have any sound Ioy. Reason 2 2. In the d Psal 4.6 7. light of Gods Countenance is the Ioy of the Godly e Psal 89.15 16. Blessed are they saith Ethan that walke in the light of thy Countenance O Lord such may indeed continually rejoyce in thy Name But the Hypocrite as he cannot delight in God so he can have no list to come into Gods sight much lesse to walke before him or in the light of his face as those doe and well may that are upright For f Iob 27.10 Est talium poena Deus Lux est enim Et quid talibus tam invisum Bern. de consid l. 5. how can the Hypocrite saith Iob delight himselfe in the All-sufficient Or what heart can he have at all times to call upon God Or consequently to depend upon him And againe g Iob 13.15 16. Though God slay me yet will I trust in him and I will approve my wayes in his sight to wit for the integritie for the sincerity of them And he shall be my Saviour and my salvation when the Hypocrite shall not dare to appeare in his presence And indeed with what confidence can any hypocrite appeare before God when though he may delude man yet he cannot beguile God For h 1 Sam. 16.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de seraâ— vindict God seeth not as man seeth Man seeth the face but God seeth the heart There is no deluding of him with vaine shewes no more than cozening of i Sapiens nummularius Deus est nummum fictum non recipiet Bern de grad obed a skilfull Mint-man with counterfeit coine When all that they doe is most loathsome and abominable in Gods sight when all their masked devotion is so farre from pacifying Gods wrath that it is but a means rather to aggravate and exasperate it against them For k Iob 36.13 Nemo enim magis iram meretur quà m amicum simulans inimicus Bern. de convers c. 27. the hollow-hearted saith Elihu doe but heape up and increase wrath What joy can the hypocrite then have to come into that light l Ephes 5.13 Iohn 3.19 20. that discovereth his hypocrisie that layeth open his deceit m Iob 24.16 17. The light saith Iob is as the shadow of Death to such Or what assurance can hypocrisie give of Gods 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 righteousnesse the root of Ioy o Rom. 14.17 Righteousnesse and Peace and Ioy saith
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 goodnesse 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 doe 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 goodnesse nor the worse for our wickednesse He neither gaineth ought by us when wee love and serve him and cleave close to him nor loseth he ought 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 Ioan. 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 doe well without him And therefore he cannot be the better for us howsoever we may bee the better for him Ground 2 Secondly from the consideration of Gods infinite Majestie and Dignitie his worth and his greatnesse 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 Starres 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. Inde Sol dictus quasi solus sit Cic. de Nat. Deor. lib. 3. Quia postquam exortus est reliquis obscuratis sideribus solus apparet Cassiod in Psal 103. Iul. 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 Sunne is once up all their light and luster is gone it is no more to be seene than as if they were not Nor doe those worthy Saints of God whom we justly deeme as bright d Apoc. 1.20 Starres retaine their glorious luster that yet dasleth our eyes when they appeare 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 greatnesse the more apprehensive are they of their owne meannesse and unworthinesse And as f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. pracept conjug the Moon never casteth lesse light than when shee is neerest the Sunne from whom she hath it so never doth ought ought I meane that excelleth that is ought lesse appeare in any of us than when wee approach neerest the g Iam. 1.17 Father and h Psal 36.9 Fountaine 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 owne meannesse than in the glasse of Gods Greatnesse 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 Solem 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 c. Calvin Institut l. 1. c. 1. While wee sit here in the Church together and looke one upon another or upon other things here about us we may well seeme to be well-eyed and quick-sighted the most of us But if the Sunne should shine bright abroad and we should goe out and looke full on it our eyes would bee soone obscured and darkned and all our sharp-sightednesse would prove nothing but meere dimnesse and darknesse 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 appeare but in some glimpse onely of that their celestiall Glory is wont to strike such terrour and astonishment into those to whom they appeare in that manner yet when they cast their eyes on that most Glorious m Malac. 4.2 Sunne of Righteousnesse this n Psal 8.3 74.16 Sunnes Creator the Author of its excellencie and o Esa 24.23 infinitely therefore more excellent than it they are so abashed at the consideration of their owne vilenesse 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 doe their hands when the lightning flasheth in their eyes as wholly overwhelmed with it and not easily enduring it No marvell if r 1 King 19.17 Elias when God spake unto him though in no terrible manner but with a still voyce yet cast his mantle over his face as abashed at his appearance and if other the Saints of God when by Prayer they repaire unto God and ſ Ier. 36.19 Act. 10.33 Eccles 5 2. set themselves in his
God because no man can by any such means tie or engage God to himselfe But in the latter sense some may in regard of his promise past to them by which though free otherwise ſ Omnis enim vera promissio fert secum obligationem ideo ex justitia implenda servanda est Bellarm. de Iustific 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. hee hath bound himselfe to doe for them to the performance whereof his Truth and his Iustice doe now tie him By vertue of which Truth and Iustice Gods Saints oft require that of God which in justice otherwise they durst not nor could claime or challenge at his hands as of due debt or of desert Vse 2 Againe this may further be of singular use to all Gods deare children and faithfull 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 covetousnesse yea or distrustfulnesse either and rest contented with what you have For he hath said and what hee hath said concerneth us as well as either u Gen. 28.15 Iacob or x Iosh 1.5 Ioshua 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 owne 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 feare any thing He hath said it and that is enough wee need no other securitie his bare word is as good yea better than any bond For hee is c Psal 31.5 a God of Truth and d 2 Tim. 2.8 cannot goe 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 Iun. make haste by seeking to unlawfull and indirect courses for the releeving of themselves when they are in some want or for the recovering of themselves when they are fallen behinde 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 commeth next hand such things oft as are meanes rather to enwrap and entangle and so to winde them further in than to beare them up or to helpe 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 Schol. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. to hang as our Saviour Christ speaketh in suspence as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Clouds doe in the Aire k Ne in aere vagamini cogitationibus vestris Piscat hovering to and fro as the winde driveth them and uncertaine whether to hang still there or to fall downe 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 maintaine their charge and to feed and cloath them and theirs especially if deare times come and further charge grow upon them or if trading decay and wax dead with them or if those breake 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 walke they may well cheerfully in the m Psal 37.3 2 Sam. 10.12 carefull performance of those duties that God hath in their severall 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 enjoyned 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 finde that trust to it to want any thing at any time that shall be fit for them These then were the two grounds of Gods goodnesse to Iacob Fruit and Effect of Gods goodnesse his Mercy and his Truth Now followeth a fruit and effect and so a proofe and experiment of this Mercy and Truth and consequently of his Goodnesse in generall For I went saith Iacob over this river Iordan with my staffe onely in mine hand and now am I become owner of two troups or two bands Where we have first Particular 4 An humble acknowledgement of his mean beginnings Iacobs Penurie He came into the Countrey 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 staffe onely like a poore Pilgrim Observ 5 a Stranger a Traveller no company with him no attendance upon him like one that went as wee say to seeke his fortune abroad and u Gen. 28.20 hee thought himselfe well apaid if hee might have but meat drinke and apparell onely every servants allowance Which he mentioneth as x 2 Sam. 7.18 other Servants of God doe somtime the like Partly to testifie the inward humility and lowlinesse of his minde not puft up as the y Primus vermis divitiarum superbia Aug. de Temp. 205. Omne pomum omne granum omne frumentum omne
him though he seeme wholly to neglect mee or whether I will leave him and give over adhering unto him if hee doe not use mee as I would that he should And therefore I will resolve that I may not prove unsound to keepe constantly with him and not hearken to Satan nor yeeld 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 constancie shall seale up unto us our sinceritie and shall not want with God a rich and a royall reward For he that shall so continue depending upon God when all humane helpes shall faile him and all lawfull meanes of releef choosing rather to endure griefe and paine all his life long and to live a life more bitter than death it selfe than to make triall of any unlawfull course to procure ease and releefe such a man so dying saith Chrysostome a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost cont Iud. 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 consummat nec sola dat palmam exustio illa flammarum Aug. de Sanct. 46. Multi ducunt martyrium in lecto c. Idem de divers 39. vise 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 testimonie of Gods truth and the keeping of a good conscience All the difference betweene 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 Doe evill 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 himselfe that c 1 Cor. 15.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 95. cont Iud. 5. he died daily that chooseth rather to undergoe the other Too prone we are * Ier. 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 seeme to carrie himselfe never so harshly towards us Vse 8 Lastly Would we have God in these cases to remember us let us be carefull then to remember him yea let us then learne to remember our selves Let us take heed how wee forget him if wee would not have him to forget us for d Deut. 32.15 18. Hosh 4.6 8.14 Zech. 12.7 13. our forgetfulnesse of him and our dutie 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 provid lib. 3. what can bee more just or what more equall than for God to forget us when we forget him and to neglect us when we regard not him to refuse to heare us when wee refuse to heare him Or how can we with any colour complaine of the one when we are guiltie of the other Yea when God seemeth to have forgotten us if wee would have him againe 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 our selves But let us apply our selves to make a right use of the crosse helpe to further the effect of it doe not crosse or hinder the worke of it The more speedie successe Gods 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 divers 20. DAVIDS strugling with it and hanging backe and refusing to yeeld to that that God thereby required of him was a meane to continue it the longer upon him and to put him to the more paine And this undoubtedly is one maine 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 corrigiâ—ur Salvian de provid l. 5. Non cessant vitia civium usque ad excidia civitatum Prius est interire quam corrigi Prius ipsos quam in ipsis vit ia non esse Ibid. Multo facilius fregeris quam flexeris Buchan Bapt. they will breake in sunder ere they will bow or bend under Gods hand Let us apply our selves therefore to that which by the crosse God requireth of us if we desire to have the crosse removed againe away from us Now this that we may doe Meanes 1 First We must endevour to enquire and finde out the cause of the crosse and the ground of Gods 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. Cels 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 removall of a crosse unlesse that that hath procured it be in some sort discovered i Mica c. 9. The voyce of the Lord saith the Prophet Micah crieth unto the Citie God by his judgements preacheth not verball but reall Sermons unto us k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Sel. homil 5. He preacheth even without preaching as Basil speaketh As hee 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 Ioan. tr 4. homil 2. to hold his peace though he doe speake when hee doth not punish so is he said to preach though hee speake not when he doth punish m Esa 26.9 28.19 His very judgements