nor it may be the sight of it so would it be with us in regard of sinne had we the like inward dislike and loathing of sinne in our soules And u Stomachum fecit illi luxuria citò tamen cum illa redibit in gratiam Tunc de illo feremus sententiam cùm fidem nobis fecerit invisam jam sibi esse luxuriam Nunc illis malè convenit Sen. epist 112. one maine cause of relapse into sinne and of want of due watchfulnesse against it in those that for some time have surceased the practice of it is because they never hated it in heart though they could not but in judgement condemne it being evidently convinced in conscience of the evilnesse of it x Psal 66.18 their heart looked still after it though their hand for feare or other respect were for a while with-drawne and with-held from it ready therefore when such respects as before stayed and restrained it were at any time removed to give friendly entertainment unto it againe § 68. Would wee therefore keepe a constant Watch against sinne Oh let us labour then to have wrought in us a true hatred of sinne or such sinnes especially as we have beene most addicted unto or have most delighted in before The more formerly we have loved them the more now let us loath them the more wee have for the time past delighted in them the more for the time to come let us even detest and abhorre them y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de virt mor. As the meat that we have sometime surfetted of we not onely know now to be evill for us but even our stomacke riseth and goeth against it so those sins that we have formerly glutted our soules with let us not onely condemne now as the bane of our soules but endevour even so to be affected towards them that our very hearts may rise against them upon the memory and remembrance of them Let it bee with us in regard of them as it was with Ammon in his affection to Tamar z 2 Sam. 13.15 He loved her earnestly at first though with an incestuous love or lust rather But after that he had abused her and defiled himselfe with her a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alex. padag l. 2. c. 10. his love was in a strange manner so turned into hatred that the love wherewith before he loved her was not so great but the hatred wherewith he then hated her was farre greater So for those sinnes that wee have formerly defiled our soules with wee should labour to have our love in like manner turned into hatred and b Si quaeris odio misera quem statuas modum Imitare amorem Senec Med. act 3. strive to bring our hearts to it to abhorre them now as much yea if it were possible as there is good ground for it and just cause of it much more than ever we loved them or delighted in them before This could we doe with Ammon we would doe further as he did c 2 Sam. 13.16 17. He thrust Tamar instantly out at doores when his affection was thus altered hee could no longer endure so much as the sight of her and not that onely but he caused the doore to be bolted fast after her that she might not have any free or further accesse in unto him againe So were our hearts and affections estranged from such sinnes as they had beene linked and fastened unto before we would not onely be carefull without further delay to dispossesse our soules of them but we would be constantly watchfull to keepe the doore of our heart surely bolted against them that they might never be able to gaine entrance againe with us § 69. Helpe 10 The tenth and last helpe that we will propound for the present to further us in this spirituall Watch is the diligent and constant practice and performance of good duties and offices Which helpe divideth it selfe into two branches the one opposing to idlenesse and the other to worldlinesse The former is the constant following of the workes of our particular Branch 1 callings d Ephes 4.28 Let him that stole saith the Apostle steale no more but let him labour rather and worke with his hands some good thing or other that he may have to give to him that needeth Let him that stole steale no more that is well but that is not enough Let him steale no more but labour rather because else though hee leave stealing a while e Prov. 23.21 24.30 ad finem Otio nihil deterius quod nec nova acquirit parata consumit Pelag ad Demetr if he live idle he will come to suffer want soone for * Prov. 18.9 Sloth wasteth as well as excesse and riot and so be falling anon to his former trade againe Not to adde that f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phocylid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quidam apud Socratem hist lib. 4. cap. 23. he that liveth so even in that he so liveth living like a drone on the labours of others is little better than a Theefe g Prov. 19.15 Sloth saith Salomon causeth sleepe And sure as we see it to be with drowsie persons that if they sit still and doe nothing they will soone fall asleepe so is it here h Paulisper vigilantia amittitur dum à benè operandi studio â—essatur Greg. Pastor p. 3. c. 1. §. 16. if wee give our selves over to idlenesse wee shall soone come to bee overtaken againe with this deadly sleepe of sinne i Ezec. 16.49 Fulnesse and idlenesse are noted to have beene two maine causes of those filthy sinnes of Sodome It is a common by-word with us that Of idlenesse commeth no goodnesse And k Nihil agendo malè agere homines discunt Catonis oraculum quo nihil verius Colum. de re â—ust l. 11. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost tom 6. serm 90. Et Sirac 32.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Genes homil 14. de provid l. 1. in Matth. homil 35. in 1 Cor. homil 23. By doing nothing saith the Heathen man men learne to doe evill things l Ab otiosis ad noxia à levioribus ad graviora facilis est lapsus Greg. de pastor p. 3. c. 1. § 15. dialog lib. 3. c. 15. It is easie slipping out of an idle life into an evill and a wicked life yea an idle life it is of it selfe evill For man was made for action not for idlenesse And howsoever saith one well we count him m Bonum est non fecisse malum a good man that doth no evill he is indeed rather n Malum est non fecisse bonum Chrysost ser de virt vit an evill man that doth no good o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath ad Homer Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et lethi consanguineus sopor Virgil. Aen. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Caes hom 1.
was of his sonnes k Iob 9.28 Verebar omnia opera mea I was afraid saith he of all my workes knowing that if I did wickedly thou wouldest not acquite me And this suspiciousnesse of himselfe no doubt was it that caused him to l Iob 31.1 make a Covenant with his eyes not to seize on such objects as might prove occasion unto him of any spirituall evill § 64. m Matth. 26.41 Watch and pray saith our Saviour that ye enter not into temptation the Spirit indeed is ready but the flesh is weake As if he had said more at large Considering your owne infirmity and feeblenesse yee have great need to take heed and earnestly to desire that yee may not so much as touch upon any temptation For such is the pronenesse of your corrupt nature to give way to them that if you doe but enter into any temptation though the Spirit purpose otherwise yet the flesh faltring with you it is an hundred to one that you come not out as you went in but you receive some foile or other Doe we not see how carefull they are that have gun-powder in their houses to looke that no fire or candle come neare where it is And in like manner n Adversa est considentia quae periculis vitam suam pro certo commendat Et lubrica spes quae inter fomenta peccati salvari se sperat Autor de singular cleric did we consider that our corrupt heart is like tinder or gun-powder apt in temptation to be soone fired and inflamed it would make us the more carefull to keepe aloofe off and fearefull to come nigh ought that might be a meane to tempt or to intice us unto evill And on the other side as those that set such materials to drie before the fire as are apt soone and suddenly to take fire by the sudden lighting but of a little sparke in them though they bee never so heedy though they stand still by them and have their eye ever on them may chance to have all on a light fire ere they can helpe or prevent it So falleth it out here not seldome that o Vt ignis ubi foenum vel culmum arripuerit sine morae simulac materiam attigerit flammam lucidam accendit ita ignis concupiscentiae fimulac per oculorum intuitum formam elegantem attigerit animum statim exurit Chrys de Ozia serm 3. while wee venture too neere and presume as p Iohn 18.25 26. Peter sometime did to stand bathing himselfe against the fire in the High-priests Hall wee are suddenly caught as he was ere we thinke on it we have by some sudden injection our affections so fired that the very frame of our heart is all on a flame ere we are aware of it or are able now well either to prevent it or easily to suppresse it § 65. Againe this jealousie of our owne weaknesse will make us the more carefull as to shunne all occasions whereby we may be endangered so because it is not in our power ever to avoid them to use diligently all good meanes whereby we may be supported and strengthened against them To which purpose our Saviour joyneth watching and praier together as r Matth. 26.41 there so Å¿ Luke 21.36 elsewhere as also t Ephes 6.18 1 Pet. 4.7 his Apostles oft couple them the one with the other u Multos impedit à firmitate praesumptio firmitâ—tis Neâ—o à Deo fit firmus nisi qui se à seipso sentit infirmum Infirmatus est in se ut firmas fieret in te Non firmaretur si non infirmaretur ut abs te in te peâ—flâ—â—retur August de verb. Dom. 13. No man saith one of the Ancients is enabled by God that is not enfeebled first in himselfe And no marvell For so long as we finde our selves as we suppose strong enough to stand alone on our owne legges of our selves wee thinke scorne to use crutches or to be supported by others so long as we thinke our selves wise enough and able to wade well enough thorow with our affaires x Consilii sutis est in â—e misi Arachne apud Ovid. mâ—t l. 6. wee regard not to take advice or to seeke helpe and aid from others So here so long as we misdoubt not our owne weaknesse as we are over-forward to presume upon our owne strength so we are over-backward and carelesse of using those meanes whereby we might attaine true strength indeed And on the other side the more conscious men are to themselves of their owne wants the more diligent are they wont to bee in resorting to those by whom their wants may be supplied and the more suspitious we are of our owne infirmity and weaknesse the more carefull will we bee daily and hourely to repaire unto him who alone is able to confirme and strengthen us yea who is able so y 2 Tim. 4.17 to enable us notwithstanding our weaknesse that z 2 Cor. 12.9 10. his power and might shall appeare in us amids our feeblenesse and a 2 Cor. 4 7. our very infirmity shall make much for his glory And surely b In hac parte expedit plus benè timere quà m malè fidere Et utilius est infirmum se homo cognoscat ut fortis existat quà m fortis videri velit infirmus emergat Autor de singular cleric Sed Tertull de cultu foem Vtilius si speremus nos posse delinquere Sperando enim timebimus timendo cavebimus cavendo salvi erimus Qui seâ—uâ—us agit non est sollicitus non possidet tutam firmam securitatem at qui sollicitus est is verè poterit esse securus In this kinde as one well saith it is more behovefull for a man to be somewhat too fearefull and heedy than to be a little too confident and foole-hardy to take notice of his owne weaknesse that hee may become strong than while hee thinketh himselfe strong in his owne conceit to prove weake In regard whereof also the Wiseman as we said formerly not unworthily pronounceth him * Prov. 28.14 happy that continually standeth in feare as d Rom. 11.21 1 Cor. 10.12 afraid though he may seeme to stand fast and firme lest through infirmitie hee should chance to fall § 66. The want hereof hath beene the fault and hath proved the fall of not a few For to passe by that fearefull downefall of our first Parents hereby occasioned What but this was the maine ground of Peters miscariage but e Praesumpsit nescio quid quod in illo nondum erat Aug. in Psal 55. Posse se putavit quod non potuit Bern. de temp serm 88. this presumption I meane of his owne might and neglect of those meanes whereby hee might have beene enabled to stand while f Iohn 13.36 37. hee trusted to his owne strength A threefold offence some have observed in his behaviour in that businesse that
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Se Christo opposuit se caeteris praeposuit sibi totum imposuit Chrysost in Mat. hâ—mil 82. hee opposed himselfe to our Saviour forewarning him of his fall he preferred himselfe indiscreetly before the rest of his Fellow-disciples and he tooke the matter wholly upon himselfe as that which he knew himselfe able well enough to goe through with h Mat. 26.33 34 35. Thou wilt deny me Peter saith our Saviour Nay but I will not saith Peter Though all should denie thee yet will not I deny thee I will never deny thee though I dye for it And no doubt of it but that i Volebat plane pro Domino animam ponere volebat neque enim Deum id posticendo fallebat sed quas vires haberet voluntas ipsa nesciebat August de orig animae l. 4. c. 7. Peter then both meant as he spake and spake what he thought he misdoubted not himselfe nor his owne inability but he would and should doe as then he said But k Non se norat aegrotus sed aegrotum norat medicus Veriorque inventa est medici praedictio quà m aegrati praesumptio August in Psal 138. the Physitian felt Peters pulse and discerned that in his Patient which the Patient did not nor could then see in himselfe And surely as it befell Peter so falleth it out with many other They are like sicke men l jussus requiescere postquam Tertia compositas vidit nox currere venas c. Pers sat 3. Qui acuta febre diu laboravit si morbus per biduum triduum vt intermiserit dicit statim Iam licet ad satietatem edere c. Stella ad Luc 11. Quod aegris evenit quos longa imbecillitas usque eo affâ—cit ut nunquam sine offensa proferantur hoc accidit nobis quorum animi ex longo morbo reficiuntur Senec. epist 7. that when they have had a good day or two after some fits of a fever thinke they are now perfectly well recovered againe and so presuming contrary to the Physitians advice to venture abroad into the aire or to cast off their sicke kerchiefe or to misdiet themselves either they catch cold or take surfet and so fall backe by relapse into their former disease handling them then more fiercely by farre and endangering them much more than before And so is it here with a many they thinke themselves strong enough to encounter with Satan especially if they have stood out and come off well as they thinke in a temptation or twaine and so m Qui praesumit minus veretur minus praecavet plus periclitatur Tertull. de cultu foem Timor salutis fundamentum est praesumptio impedimentum timoris Ibid. grow carelesse either of eschewing the occasions of evill or of using meanes whereby they may bee enabled to withstand them when they are offered Which when they so doe it is just oft with God to leave them to their owne strength as the nurse doth the child that will not endure to be lead and so to suffer them to fall as soone then they will sometime to their eternall ruine that they may deservedly perish through their owne folly and foole-hardines sometime to their present paine but their future amendment that having had experience of their owne feeblenesse and inabilitie to stand of themselves they may in time to come bee more wary more distrustfull of their owne strength and more carefull to resort from time to time unto him from whom onely true strength is to be had And for this end no doubt hath the Holy Ghost left upon record the foule slips and fals of many of Gods worthy Saints and Servants not that any should thereby bee incouraged or emboldned unto sinne but n Vt cautela minorum sit ruina majorum Greg. mor. lib. 33. c. 15. Scriptae sunt ruinae priorum ad cautelam posteriorum Stultus quippe est qui praecedentem cadere videt ipse non cavet Rad. Ardens post Trinit 9. Cautum itaque debet reddere non sequacem error alienus Cassiod l. 7. ep 2. Cum magnos cecidisse attendunt parvi timeant August in Psal 50. Nimium praeceps est qui transire contendit ubi alium conspexerit cecidisse vehementer infraenis est cui non incutitur timor alio pereunte Amator verò est salutis suae qui evitat alienae mortis incursum ipse est providus qui sollicitus sit cladibus caeterorum Autor de singul cleric Vita itaque foveam in quam alium vides cecidisse aliena pericula in te pertimesce alterius perditio tua sit cautio Isidor soliloq l. 1. that the ruine of such great ones might make weaker ones more wary that where we have seene them slip for want of watchfulnesse there might wee bee more watchfull that when wee see others foiled farre stronger than our selves it might make us the more to distrust our owne strength Which the more wee distrust the lesse shall wee presume on it and the more carefull shall wee bee to use all good meanes whereby true strength may be atchieved of us and increased in us Helpe 9 § 67. A ninth Helpe to further us in this spirituall Watch is a sincere hatred of evill that wee labour not onely to condemne sinne in judgement but even to hate and detest it in heart o Prov. 8.13 The feare of God saith Salomon is to hate evill not to forbeare it onely but as the Apostle speaketh p Rom. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abhorre it The servile feare may make a man breake off the practice of sinne outwardly in his life wicked men had they but it durst not goe on in their wicked courses as they doe but the filiall feare will doe more than that it will make a man hate and detest it also inwardly in his heart For this feare it is a loving feare q Timor Dei cum amore conjunctus Calvin instit l. 1. a feare joyned with love yea proceeding from the love of him whom we feare And r Psal 97.10 yee that love the Lord saith the Psalmist hate that that is evill Å¿ Amas Deum debes odisse quod odit Aug. in Psal 96. Doest thou love God saith Augustine thou must hate then what he hateth Yea if thou lovest him indeed thou canst not but hate what he hateth Neither indeed can we t Rom. 12.9 closely cleave to that that it good till we have brought our hearts to detest and abhorre that that is evill Which thing if it were once throughly wrought in us there should not need much Rhetoricke to perswade us to watch both against sinne and against all occasions of it We would of our selves bee carefull enough to shunne and avoyd that which our hearts abhorred and could not brooke or abide For as the meat that a man loatheth hee cannot endure so much as the sent or savour of it nay
slaketh his thirst and asswageth his drought Whether of the twaine in this case is more beholden unto him So here every one almost cryeth to God for wealth few pray with wise t Prov. 30.8 pasce me cibo demensi mei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agur for a competent estate Now u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian dissert lib. 4 cap. 9. Congerantur licet ista nunquam explebunt inexplebilem animum non magis quà m ullus humor sufficiet ad satiandum eum cujus desiderium non ex inopia sed ex aestu ardentium viscerum oritur non eâ—im sitis illa sed morbus est quicquid illic congesseris non finis erit cupiditatis sed gradus Sen. ad Helv. cap. 11. to one that thus prayeth God giveth abundance of wealth as a deale of cold water to quench his thirst and yet he lieth gaping still * Ex magnis ut moâ— est majorum cupidi Senec. de benef lib. 3. cap. 3. for more as insatiable saith Salomon x Prov. 30.16 as the grave or the barren wombe or the dry land or y Saevior ignibus Aetnae Fervens amor ardet habendi Boet. consol l. 2. metr 5. the fire that never have enough To another z multa petentibus Desunt multa benè est cui Deus obtulit parca quod satis est manu Hor. carm 3. 16. hee giveth a competencie some small pitance but contentment withall as a little Physicall confection that stinteth and stayeth his desire Whether of the twaine thinke we have more cause to be thankfull unto him and to acknowledge his goodnesse towards them The latter doubtlesse as he enjoyeth the greater benefit so hee hath greater cause of thankfulnesse to him from whom hee hath it Againe this may serve to incite us to labour earnestly for this contentment and to pray instantly unto God for it And it is hard here to say whether a man had more need to perswade the poore man to be content with his poverty or the rich man with his riches For as a Matth. 2.9 the Starre that went before the wisemen went when they went and stayed where they stayed So b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 1. Cor. hom 14. Neminem pecunia divitem fecit imò nulli non majorem sui cupiditatem incussit plus incipit habere posse qui plus habet Senec. ep 119. Nunquam dives eris nunquam satiabere quaestu Semper inops quicunque cupit Claud. in Rufin l. 1. Magnas inter opes inops Hor. car 3. 16. Qui vult esse dives pauper est Aug. de temp Nunquam parum est quod satis est nunquam multum est quod satis non est Senec. ep 119. Qui continebit se intra naturalem modum paupertatem non sentiet â—ui naturalem modum excedet eum in summus opibus quoque paupertas sequetur Idem ad Helv. c. 11. riches fly the faster from a man the more eagerly hee followeth them but then stay when a mans minde is stayed Till that be c Hagg. 1.6 all is put as the Prophet speaketh in another case into a broken bag that will hold nothing or d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion Chrysost orat 47. into a bottomlesse barrell as the proverbe is that is never a whit the fuller for all that is put in And we are but like those that have a flux that take in much but retaine nothing and so thrive not with their meat are nothing fuller or fatter for it till this e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animi profluvium quo laborant isti quomodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi Athen. l. 4. spirituall loosenesse of ours be by contentment stayed with us As f Num. 9.17 18. the children of Israel therefore passing along the wildernesse marched forward on their way when the Cloud went that conducted them but there stood still where it stayed So may our affections walke on while Gods hand goeth before them but looke where God stayeth his hand and ceaseth to give there should our heart stay likewise and wee cease to desire To perswade our hearts the rather hereunto use we a double consideration concerning others and concerning our selves Concerning others either those that goe beyond us in riches or those that come short of us in wealth For the former * Nihil habet dives de divitiis nisi quod ab illo postulat pauper victum vestitum Caetera omnia ejus super flua sunt Aug. de verb. Dom. 5. nil Divitiae poterunt regales addere majus Hor. epist 12. lib. 1. he that hath more than thou hast can but live and eat and drinke as thou dost And therefore g 1 Tim. 6.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagor apud Stob. cap. 99. In quantum sitis atque fames frigora poscunt Iuven. sat 14. Corporis exigua desideria sunt frigus submovere vult alimentis famem ac sitim extinguere quicquid extra concupiscitur vitiis non usibus laboratur Sen. ad Helv. c. 10. if thou hast as the Apostle speaketh but food and apparell he saith not h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cates or i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delicates but k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor Pet. l. 2. ep 57. food that that may feed he saith not l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornamenta ornaments or abillements but m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operimenta coverings or n Garments quasi Gardments Minshew garments o toga quae defendere frigus Quamvis crassa queat Horat. serm lib. 1. satyr 3. so much as may cover thee and keepe thee from cold thou hast as much as the mightiest Monarke as the wealthiest man in the world can have As p Exod. 16.17 18. the children of Israel gathered Manna some more some lesse but every man of them hee that gathered most had no more than his Homer So here though men gather wealth some more some lesse yet hath every man but his q Demensam portionem à mensura non à mense dictam ut Donatus ad Terent. demeane r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph paediae l. 8. Quid opes opibus aggeritis non vultis cogitare quam parva vobis sint corpora nonne furor ultimus montium error est cum tam exiguum capias cupere multum licet census augeatis fines promoveatis nunquam tamen corpora vestra laxabitis Sen. ad Helv. c. 10. heape he never so much up hee can for himselfe for his owne person have no more than one mans ordinary allowance Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet enchir c. 61. Clem. Al. paedag lib. 3. cap. 7. Millia frumenti tua triverit area centum Non tuus hoc capiet venter plus quà m meus Horat. serm lib. 1. sat 1. Quid prosunt multa cubicula in uno jacetis Non est vestrum ubicunque non estis Senec. epist 89.
wealth But it d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. is herein far otherwise as Salomon himselfe and it may well bee upon his owne experience informeth us e Eccles 5.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. ibid. He that loveth money saith Salomon shall never have enough of it f Crescit amor nummi quantum ipsa pecunia crescit Et minus hanc optat qui non habet Iuven. sat 14. Auri namque fames parto fit major ab auro Prudent psychem Et crescit cupido censu crescente cupido Autor Oculimor c. 12. The desire of more groweth as a mans riches arise g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teles de collat div virt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 1. Cor. hom 14. Sic quibus intumuit suffusa venter ab unda Quo plus sint potae plus sitiuntur aquae Ovid. fast l. 1. Habes aurum habes argentum concupiscis aurum concupiscis argentum Et plenus es sitis morbus est non opulentia Sunt homines in morbo humore pleni sunt semper sitiunt Quomodò jactas opulentiam qui habes hydropem conscientiam August de verb. Dom. 5. As the dropsie-man the more hee drinketh the drier he is and h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph Pluto those that are sicke of the greedie disease canina appetentia the doggish desire as they terme it the more they devoure the more hungry they are so the richer men grow the more commonly they desire more greedy doe they wax ordinarily of the world than they were when they had lesse of it As i Luk. 12.18 when the fruits of their ground come in abundantly on them they make their Barnes bigger and their Store-houses larger to hold more so withall they beat out the walls of their hearts to covet more and k Habb 2.5 inlarge their desire as the Grave or as Hell that never crieth Ho because it never hath enough m Vtque fretum de tota flumina terra Sic omnes animas locus accipit ille nec ulli Exiguus populo est turbamve accedere sentit Ovid. met l 4. is never the fuller for all the soules that descend downe into it no more than the sea is for all the rivers that emptie themselves into it n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de avar Crescit indulgens sibi dirus hydrops Nec sitim pellit nisi causa morbi Fugerit venis aquosus albo Corpore languor Horat. carm 2. 2. As those diseased persons therefore before mentioned have need rather to bee emptied to have somewhat purged out than to have more powred in the one must be rid of the watrie humour that possesseth his bodie ere his drought can bee slaked the other of the salt and slimie substance that pestereth his stomacke ere his ravenous appetite can be staied So the covetous person that is l Prov. 30.15 16. so greedy of the world and so immoderate and insatiable in his desires hath o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato apud Stob. c. 10. Et Socrates ut Laertius l. 2. Cleanthes ut Stob. cap. 92. interrogatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed Epicurus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. cap. 17. Si vis Pythoclea divitem facere non pecuniae adjiciendum sed cupiditatibus detrahendum Ex Epicuro Sen. ep 21. Scitè Arrian Epict. dissert lib. 3. cap. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et verè Clemens paedag lib. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Democr apud Stob. c. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not need of more to be heaped upon him but hath need rather of some thing to be taken away from him he must have that discontent humour of his purged out of his head that covetous affection of his wrought out of his heart that is the cause of this his greedy and insatiable desire ere he can attaine to any true Contentment of minde ere hee can come to have his fill Till then all this worlds wealth will be but as p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Rom. hom 13. Scitum est Scytharum legati Quanto plus biberint tanto magis sitire Parthos Plin. hist nat lib 15. cap. 22 Vise Simocatum epist 52. wine and strong drinke to the drunkard that further inflameth him and increaseth his drought q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb apud Stob. c. 10. Cupiditas avari ut ignis est cui divitiae sunt ut ligna quibus injectis is vehementius exardescit Vorag de temp 134. Eo majora cupimus quo majora venerunt multoque concitatior est avaritia in magnarum opum congestu collocata ut flammae infinito acrior vis est quo ex majore incendio emicuit Senec. de benef lib. 2. cap. 27. as oile or fewell to the fire that doth not quench or smother it but feed it and make it burne fiercer than at the first If no wealth then can stay or satisfie the minde of man what must or what may The Apostle pointeth us to it as here so elsewhere r Heb. 13.9 It is good saith hee to have the heart stayed or ballaced as it were with grace and not with meats nor with mony neither That that must keepe the ship stiffe and steedie on the Sea must not bee leavers and shores without it but ſ Numque labant curvae justo sinc pondere naves Perque mare instabiles nimia levitate feruntur Ovid. met lib. 2. weight and ballast within it So that that must stay a mans raging and ranging desires must not bee the outward supporting of his worldly estate but the inward ballacing and setling of the heart and minde that which Gods grace alone can doe as the Apostle speaketh there which is the same in effect with Godlinesse of which he intreateth here And in regard hereof it is that the Psalmist saith that t Psal 37.16 A small matter to the godly the man that feareth God is much better than the greatest wealth and riches that the ungodly and the mighty hath or can have And Salomon that “ Prov. 15.16 a little with the feare of God is much better than great treasures and trouble or vexation therewith In which words also Salomon closely and covertly rendreth a reason of that which his Father David had before him said why A little to the godly man should bee of more worth even the same in effect that the Apostle here hath because there is no trouble or vexation of minde but quietnesse and sweet contentment withall According to that which the same Salomon else-where saith u Prov. 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl Theb. It is Gods blessing that maketh a man truly rich and he addeth no sorrow with it x 1 Chron. 29.11 1◠Without Gods permission and providence no man can have riches For y Deut. 8.18 it is God that giveth every man power to get wealth But z Et iratus dat
hee could have his crop secured This should therefore serve againe to incite and stirre up all Gods Children to constant and continuall joy and rejoycing having so sound a seed of joy sowen in them and being so sure of a large and plentifull crop of it to say with the blessed Virgin b Luke 1.46 47. My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour And with the Spouse in the Prophet c Esa 61.10 I will greatly rejoyce and my soule shall bee joyfull for why should it not be so in my God even d Habb 3.18 in the God of my salvation Vse 4 Reprehension Yea it may well serve to checke us for that fondly and wilfully we suffer our selves by every sleight and trifling occasion to bee bereft of this joy whereof Gods mercy and goodnesse hath in part put us here in present possession There is e Adhuc in nobis non pueritia sed quod gravius est puerilitas remanet Sen. ep 4. Etiam post juventam canosque puerilitas est Idem de constant sap c. 12. a childish and peevish humour naturally in every one of us and some tang and taint of it we may observe even in Abraham f Gen. 15.1 2. Feare not Abraham saith God himselfe to Abraham I am thy buckler and rich reward But Lord what wilt thou give me saith Abraham to God againe so long as I goe childlesse As if all he had were nothing or he could have no joy of any thing so long as he was without that one thing so long as he wanted a son and heir as g Ester 5.12 13. Haman had no joy of all his wealth and honour and grace and favour with King and Queene so long as h Ester 3.2 4 5. Mordecai crouched not to him nor fawned on him as others did And the like wayward humour is too rise with the most of us We are like i Contemnenda miramur pueris simillimi quibus omne ludierum in pretio est Parentibus quippe nec minus fratribus praeferunt parvo aere empta monilia tam nucibus amissis slebunt quà m parentibus Sen. de ira l. 1. c. 12. epist 115. children with whom toyes and trifles are more regarded than matters of greater worth and weight and who therefore k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de tranquill if some one of those toyes bee taken away from them though they have many more of them besides will in a pettish humour cast all the rest away after it and sit whining for that one The losse or want of some one trifle and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of that either wee had and have lost or doe want and would have I say not of l Genes 37.34 35. 2 Sam. 18.33 19 2-7 Ierem. 31.15 a childe or of a friend or a father or of some worldly meanes that the most are wont most m Ploratur lachrymis amissa pecunia veris. Iuven. sat 13. heartily to mourne for but of a fine ruffe or a new fashion or of a good looke from some great one or of a bowe of the knee from some inferiour one or of an hawke or an hound or n See Guevaraes letter to a Lady upon such an occasion in his golden Epistles Et de quibusdam Iuvenal satyr 6. Morte viri cupiant animam servare catelli a whelpe for even so low and yet lower doe our base affections oft deject us doth so affect us and goe so neere to the heart with us that o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates apud Stob. c. 4. it is a meanes many too many times to abandon all joy and mirth with us as if all the p Iob 15.11 gracious favours of God towards us in Christ Iesus and all the q Ephes 1.18 rich and glorious hopes of our eternall inheritance with him were all nothing in comparison of such a trifle as that or not able to joy and cheere up our hearts without it This childish and sottish quality should we every one of us take notice of in our selves of too much pronenesse at least unto it and r Ab hac te infamia vindica ne videatur plus apud te valere unus dolor quà m haec tam multa solatia Sen. ad Polyb. consol c. 31. strive and labour against it as being worthily ashamed of it and considering with our selves what an unworthy thing it is that the love and losse of such pidling toyes yea or of any worldly thing whatsoever should prevaile so farre with us as to deprive us of that joy and comfort that our blessed estate in Christ Jesus even for the present may well minister unto us An Heathen man telleth a Courtier that had lost his Sonne that ſ Fas tibi non est salvo Caesare de fortunatua queri Hoc in columi salvi tibi sunt tui Nihil perdidisti non tantùm siccos oculos tuos esse sed etiam laetos oportet In hoc tibi omnia sunt hic pro omnibus est Adversus foelicitatem tuam parum gratus es si tibi quicquam hoc salvo slere permittis Sen. ibid. c. 26. he had no cause to mourne either for that or ought else as long as his Soveraigne was in safety and he in favour with his Soveraigne he had all things in him and should be unthankfull to his good fortunes if hee were not cheerfull both in heart and looke so long as things stood so with him as then they did How much better may it be said to every true Christian let his wants and his losses be never so great that hee hath little cause to mourne for them so long as he is in grace and favour with God t Deum habens omnia habes August de temp 146. he hath all things in him and u Quid hac Iobi miseria miserius quid tamen hac infoelicitate foelicius Perdiderat omnia quae dederat Deus Sed habuerat ipsum qui dederat omnia Deum Data perdiderat non datorem Omnia perdiderat plenus erat Idem in Psal 66. de divers 12. so long therefore hee is happy and hee have nothing else but him And exceeding unthankfull is he to Gods goodnesse if the apprehension of it x Act. 14.17 fill not his heart at all times with gladnesse unworthy is he of salvation by Christ that cannot y Philip. 4.4 at any time finde matter of rejoycing in Christ Yea but how can wee rejoyce peradventure will some say Objection z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil Caes hom 4. Quem vide ibid. homil etiam 5. amids so many crosses and calamities as Gods Church and Children are daily vexed and annoyed with yea and our selves also among the rest Or how can we rejoice when wee have so many sinnes
Ex praeteritarum scil voluptatum recordatione Cic. de fin lib. 2. Quod incredibile est dicit Epicurus dulce esse torquerl Sen. epist ead the other in consideration of those pleasures and delights a very slight and sory comfort indeed that formerly he had enjoyed and now cheered up himselfe with the remembrance of And a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus apud Laert. Cùm illum hinc urinae difficultas â—orqueret hinc insanabilis exulcerati dolor ventris Beatissimum inquit hunc ultimum diem ago Sen. ep 92. the Master of that brutish sect when he lay on his death-bed amids grievous torments from the Strangury that then held him and inward Ulcers professed if a man might have beleeved him that he then lived the happiest life that ever he did Now to reason as the Heathen man himselfe hence doth b Quare haec incredibilia sunt apud eos qui virtutem colunt cùm apud eos quoque reperiantur apud quod voluptas imperat Sen. epist 92. If saith he such things be found among those with whom pleasure reigneth why should they seeme incredible with those that follow Vertue c Quod si hoc potest brevis obstinatio animi aliquo stimulo excitata quanto magis Virtus quae non ex impetu nec subito sed aequaliter valet cui perpetuum robur est Idem ep 76. If an obstinate stiffenesse of mind that lasteth usually but for a spurt could prevaile so much with some why should not Vertue well grounded that is wont to bee constant in her courses enable others much more to as much So wee may well say d Tanti vitreum quanti verum margaritum quis non libentissime tantum pro vero habeat erogare quantum alii pro falso Tert. ad Martyr If a vaine shadow a livelesse image of vertue could prevaile thus farre with some why may not true Faith and Christian Fortitude effect as much or much more with others e Si tantum terrenae gloriae liâ—et de corporis animi vigore ut gladium ignem crucem bestias tormenta contemnant sub praemio laudis humanae possum dicere mâ—dicae sunt istae passiones ad consecutionem gloriae coelestis divinae mercedis Tertull. ad Martyr If the contemplation of former pleasures present applause or future fame a vaine blast onely of mans breath be able to cary men cheerfully through such unsufferable sufferings how much more may f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil homil 4. the present assurance of Gods favour together with the hopefull expectation of an eternall reward be able to maintaine a constancie of cheerfull constitution in a Christian mans soule amids the heaviest afflictions that can here be endured If the uncertaine hope of recovery of unconstant health and prolonging of a miserable life a while and g Mors enim differri potest auferri non potest August de temp not the shunning or shifting off but the delaying onely of death bee a means to cheere up the patient under the saw or launcer or searing iron of the Chirurgion though the paine he undergoe seeme unsupportable how much more may the assurance of immortalitie h Vera sanitas ipsa est immortalitas Idem ibid. 74. the onely true and sure health and life everlasting shortly after to ensue cheere up the faithfull mans heart amids as great or greater matters if he bee called thereunto If the Spirit of man possest with some obstinate humour can steele a mans heart as i Servus barbarus Asâ—rubalem quod Dominum suum occidâ—sset interemit Cúmque comprehensus omni modo cruciaretur laetitiam tamen quam ex vindictâ— ceperat in ore constantissimè retâ—nuit Val. Max. memor lib. 3. cap. 3. Vltus enim Dominum inter tormenta exultavit serenaque laetitia cradelitatem torquentium vicit Iustin hist lib. 44. Atque hic est de quo Senec. sup epist 76. Sed Liv. de eodem hist lib. 21. Comprehensâ—s hand alio quam si evasisset vultu tormentis quoque cùm laceraretur eo fuit habitu oris ut superante laetitia dolores ridentis etiam speciem praebuerit it is reported to have done to such a contempt of torments that no torture hath beene able to interrupt his laughter or to breake off his derision of those that have tired themselves more than him with torturing of him what shall not the Spirit of God and Christ himselfe by his Spirit bee able to strengthen and enable those unto k Rom. 8.9 10 11. whose hearts his Spirit and hee by his Spirit possesseth l Rom. 5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee therefore even glory not rejoyce barely in afflictions saith the Apostle m Rom. 5.5 because the Love of God is shed forth into our hearts by the Spirit that is given us And. n Philip. 4.13 I am able saith the same Apostle to doe yea and to endure also any thing yet not by mine owne strength but through Christ enabling me o Colos 1.11 Being strengthened with all might by his glorious power unto all patience and long-suffering even with joyfulnesse Answer 4 4. There is no time no state whatsoever wherein the godly man hath not great cause of joy It were unreasonable to require such incessant joy of such evermore and at all times had not such at all times good reason to rejoyce p 1 Thess 5.16 Rejoyce evermore saith the Apostle and q 1 Thess 5.18 In all things give thankes And surely if wee ought as the same Apostle else-where saith r Ephes 5.20 At all times and in all things to be thankfull then questionlesse wee ought at all times and in all things to be joyfull as well in adversitie as in prosperitie as well in afflictions as in freedome from them as well when things fall out crosse as when it fareth with us as we would The Godly man then hath at all times good and just cause of joy it is apparent For Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ep 62. Gods injunctions are not unreasonable But I goe a step further and dare be bold to averre it that every righteous man every one that is truly religious hath at all times if hee could himselfe see it and apprehend it much more matter of joy than hee hath of griefe or can have For what doth or can minister more matter of griefe than Gods favour and love in Christ may afford matter of joy And those therefore that are ever in the favour of God what should I need to adde and that live in hope of eternall Glory with God can at no time have so great cause of griefe but that they have even at the selfe-same time much more cause of joy But every Godly man is ever in favour with God t Huc Illud Sen. epist 59. Docebo quomodo intelligas te non esse sapientem Sapiens ille est qui plenus
indifferently against all And it is †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 119.139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath in ascetis l. 2. q. 165. an evident signe saith one of the Ancients that our zeale is of God when in like manner we finde our selves alike affected in regard of all sinne whatsoever God may be dishonoured by as well in one kinde as in another But on the other side when men will seeme wonderfull earnest and eager for the observation of some of Gods Ordinances marvellous strict and precise in the keeping of some precepts extreme fiery in their opposition against some enormities excessive in their hatred and detestation of some sinnes yea sometime but supposed sinnes even to the n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in apolog the abhorring of mens persons for them but have nothing the like intention of zeale and fervour in other matters though of as great moment or against other sinnes though no lesse hainous than those albeit they will not seeme wholly carelesse or altogether regardlesse either of the one or of the other And especially when men will seeme to bee so double diligent in lesse matters things of ceremonie and circumstance onely when they are but negligent the whiles in far greater very strait-laced in the one but over-loose-girt in the other It is a shrewd argument that their hearts are not upright in either but that they are carried away with o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de iracund 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem de tranquill some corrupt humour or other self-selfe-love or emulation or vaine-glory or the like that shrowdeth it selfe in the habit of Pietie and zeale Thus our Saviour discovered the hypocrisie of the Scribes and Pharisees in his time p Matth. 23.23 Luk. 11.42 Woe bee unto you Scribes and Pharisees hyprorites saith our Saviour for you tithe Mint and Anise and Cumin and every kinde of Potherb but judgement mercie fidelitie and the weightier things of the Law ye neglect q Matth. 23.24 yee straine at a Gnat and r Qu modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbio Graeco dicitur swallow a Camell They were very precise and curious in paying their Tithes even of trifles wherein they shall one day rise in judgement against not a few Christians and ſ Quanta damnatio à damnatis damnari Author de singul Cleric condemne them therein though themselves too be condemned and in some other like businesses of lesser moment but in other matters more weightie they shewed nothing the like strictnesse and are by our Saviour therefore censured for no better than hollow-hearted hypocrites And assuredly as inequalitie of the pulse argueth much distemper in the body so this inequalitie of cariage argueth little soundnesse in the soule t Ea verò non est religio sed dissimulatio quae per omnia non constat sibi Autor de duplici Martyrio It is no true Religion or Pietie but dissimulation and hypocrisie that is not in all things like it selfe saith an Author that pretendeth to be Cyprian though indeed hee be u Turcarum siquidem meminit Quod observarunt Pamel Grav Cocus Rivet not speaking of some that were very nice and curious even to some taint and spice of superstition of but touching an image or tasting ought that had any seeming reference to an Idoll but were over-loose and carelesse of their cariage otherwise Every true Christian as he is renewed in part in all parts so he hath a kinde of proportionable growth in each part as x Ephes 4.16 the Apostle speaketh of the mysticall body of Christ in generall As he is not as a maimed person one that wanteth tongue or legs or hands or some other limbes but as one that hath a whole entire organicall body So he is not as a Monster * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Cancro Poeta apud Plut. de adulat Et de Papavere Symphos aenig 40. Grande mihi caput est intus sunt membra minuta one that hath the head or hand backe or belly bigger than the whole body besides but hath a comely symmetrie of each part with part As there are y W. Bradshaw no Dwarfes in Christs Body none that grow not at all but stand ever at a stay So in the Christian soule no Grace doth so stand at a stay while the rest grow much lesse doe they all so stand at a stay while some one groweth that any one should so excessively outstrip all the rest z Vt membri unius totus homo quasi lacinia videatur uti Petron. in Satyr that the rest in regard of it should scarce bee seene Neither is a Christian man like a new upstart Courtier who because hee is not able to furnish himselfe all over compleatly at first is faine to weare his apparell unsutable in the severall parts of it Yea rather as it is an argument of affectation of wealth when men goe well and richly apparelled in some one part of their apparell but have not the rest sutable and correspondent thereunto so it is an argument rather of affectation of Holinesse than of true Holinesse indeed when men are so unequall and unsutable in their courses and dispositions in some one or two things demeaning themselves as exceedingly restrict but in many others or the most things againe as remisse when their care and conscience in some things is not in some sort proportionable and correspondent to that that they make shew of in other things Nor doth the one prove much lesse make a man the richer nay * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de profect it hindereth rather and is a meanes to cast him more behinde hand nor doth the other prove much lesse make a man truly religious nay it hindereth rather while with a generall neglect of growth in or regard of other good duties a mans studie and care is wholly set and spent upon some one particular that he pleaseth himselfe in as where the matter that should nourish and support the whole body is conveighed all to some one part not so much to feed it as to feed a wen that groweth upon it Note 3 A third Note of Sinceritie is Vbiquitie Vbiquitie when a man is in some measure alike in all places as well “ Bonus non fuit quem malorum pravitas non probavit Greg. in Evang 38. Neque enim perfectè bonus est nisi qui fuerit cum malis bonus Idemin Ezech. l. 1. hom 9. in bad company as in good in private as in publike in Church out of Church at home and abroad To this purpose it is that David saith of himselfe a Psal 16.8 I have set the Lord alwayes before my face And b Psal 119.168 All my waies are in thy sight As c Psal 18.22 all Gods waies in his sight so all his wayes in Gods sight and therefore wheresoever he was as d Prov. 15.3 being
as he is able or rather as God hath enabled him loveth God doubt but that God loveth him For n Nemo se diffidat amari qui jam amat Libenter Dei amor nostrum quem praecessit subsequitur Quomodo enim redamare pigebit quos amavit necdum amantes Bern. epist 107. Ejus amor nostrum praeparat remunerat Idem de dilig Deo cap. 3. how can he choose but love them againe when they love him whom he loved even before they loved him How can hee but love them when they love him that o 1 Iohn 4.9 10. Potest nondum diligere etiam dilectus sed nisi ante dilectus diligere non potest Bern. in Cant. 71. loved them when they loved not him that loved them so deerely when they p Psal 81.15 Tit. 3.3 hated him and q Rom. 5.8 10. 8.7 were enemies to him as to give his Sonne to die for them If God saith that †Bradford Sermon of Repentance blessed Man and Martyr of God so loved us when we hated him and fled away from him that hee sent his Sonne after us to seeke us and with losse of his owne life to redeeme and reduce us how can we thinke otherwise but that now loving him and lamenting because we doe no more love him he will surely love us for ever And that the Love of Gods Children for God Love of Gods children for God is a good Signe of the love of God it is no lesse apparent r 1 Iohn 5.1 Hee that loveth him that begat saith Saint Iohn loveth him also that is begotten And hee that loveth him that is begotten say I loveth him also that begat It was Å¿ 2 Sam. 9.3 7. for Ionathans sake principally that David loved and favoured Mephibosheth Nor could a man for God love the Children of God if hee did not first love God himselfe In regard whereof also Saint Iohn maketh this Love of Gods Children a Signe that a man t 1 Iohn 2.10 is in the light to wit of Gods favour that he u 1 Iohn 3.14 is past from death to Life is in the state of salvation that he x 1 Iohn 4.7 is borne of God is regenerate is the Childe of God that y 1 Iohn 4.12 God dwelleth in him hee abideth in his heart by his Spirit and that he doth z Ibid. Sincerely love God and is beloved consequently of God And as David testifieth the sinceritie of his Love unto God by his loving a Psal 16.2 3. 119.63 liking of and delighting in the Saints of God so he maketh b Psal 15.1 4. the honouring and respecting of those that feare God a note and marke of such as are free Denisons of the heavenly Ierusalem Purpose of Dependance The like might be said severally of c Deut. 4.4 30.20 Psal 73.27 28. Act. 11.23 the stedfast purpose of depending upon God and d Psal 1.2 119.15 16. Esa 58.13 of continuing constant in the diligent use of the Ordinances of God and e Psal 119 8 40 44 48. 128.1 walking carefully in his wayes But that which I here in this last Note principally aime at and will therefore most insist on Constant use of Gods ordinances is this that then the Sinceritie of a mans heart herein doth most evidently appeare when he persisteth thus constantly in loving God and Gods Children cleaving to God following him frequenting his Ordinances and depending upon him though God seeme not to regard him And observance of Gods wayes nor doe reveale himselfe yet unto him in that comfortable manner f Psal 1â—9 132. as hee doth frequently and usually unto those that be his †Esa 8.17 Yet will I wait upon the Lord saith the Prophet Esay though he have hid his face from us And g Iob 13.15 Though he slay me saith Iob yet will I still trust in him Notwithstanding want of assurance and comfort Yea h Iob 13.24 Nec sic probatus ab offiâ—io recessit Tu inquit avertis faciem tuam à me sed ego non sum aversus à te Ruffin in Psal 29. though hee hide his face from me and carry himselfe towards mee as an enemie Hereby doe the People of God in the Psalme approve their Sinceritie unto God and the uprightnesse of their hearts with him in that i Psal 44.17 18 19 20 21 24 Nec iratum colere destiterant numen uti Sen. ad Marc. c. 13. though God seemed to have cleane forgotten them and to have utterly cast them off yet they had not left him nor taken occasion thereby either to neglect him or to stray from him either in heart or in life and to seeke to any other helps And it is certainly an argument of a great measure of Grace when a Christian Soule though finding in it selfe so weake encouragement in regard of comfort or assurance to depend upon God yet can firmely resolve constantly k Esa 50.10 to rely and rest wholly upon him when though l Psal 77.3 it feele little or no comfort at all in ought that it doth yet m Psal 119.81 82 83. it will not thereby be discouraged from persisting in the observance of holy exercises and the performance of good duties content with Patience and yet not without a kinde of n Psal 6.3 13.1 Subtractio namque rei quam amas augmentatio de siderii est quod ardentius desiderat quis aegrius caret Bern. Cant. 51. religious impatience too o Psal 62.1 5 6 7. to submit it selfe to Gods good pleasure p Psal 40.1 wait his holy leasure and q Lament 3.26 27 28 29 â—0 expect when hee shall see it fit and seasonable in mercy further to reveale himselfe and to minister unto it the inward comforts of his Spirit As on the other side it is a shrewd Signe of insincerity and unsoundnesse when men are ready to cast off all religious regard if they cannot in good exercises finde present comfort or shall be ready if God doe not instantly answer them according to their desires to say with Iorams profane Pursuevant r 2 King 6.33 What should I doe waiting on God any longer Or with Saul Å¿ 1 Sam. 28.6 7. to leave God and betake them to other courses yea those such as he in his Word hath expresly inhibited Neither are we to thinke that the Prayers and other holy exercises of such so affected as before was said in regard of the want of that alacrity and cheerfulnesse of Spirit in them are therefore either altogether unprofitable to themselves or unacceptable in Gods sight For to omit that there is oft more true Spirituall vivacitie in the prayers and other exercises of persons even so affected than in the prayers and exercises of many others t Videatur similitudo de Aqua tubis canalibus conclusa
God seeme to bee asleepe while the enemies of his Church dayly prevaile and get ground of her and triumph over her He seemeth I say to sleepe and hee would by our out-cries be awaked And sure it is to be doubted that we have not yet cried long enough or loud enough that he seemeth to sleep still and doth not yet rouse and raise up himselfe for the deliverance of his distressed ones Vse 5 Fiftly Is this oft the estate of Gods Children that not in the sight of others onely but to their owne sense and feeling too God seemeth to have left them and to have cast them cleane off And may it therefore for ought we know prove the estate of each of us For o Cuivis potest accidere quod cuiquam potest P. Syrus apud Sen. ad Marc. cap. 9. de tranquill c. 11. nothing in this kinde befalleth one but what may befall any whose estate may not that be that was * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Naz. ad Naz. periclit DAVIDS once yea rather that was DAVIDS oft The consideration hereof then should stirre us up every one to labour before hand to get good assurance of Gods favour while wee are free yet from such afflictions from such spirituall desertions As Xenophon saith and it was a good speech though of a meere naturall man That p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Xenoph. Cyripaed l. 1. Ad quem locum respiciens Plut. de tranquill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Mevand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huc illud Ben-Syrae Honora medicum dum non indiges ejus i. juxta Schol. Ebr. Cole precare Deum priusquam ejus auxilio tibi opus sit Nam Iure venit cultes ad sibi quisque Deos. Ovid. Pont. 1. 3. Honora medicum dum sanus es ut in morbo tibi libentius adsit Sirac 38.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drus in Sir in Ben-Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it stood rich men upon to make God their friend in prosperity that so they might be sure to finde a friend of him in adversitie So it standeth us upon to get good assurance of Gods favour and love towards us while wee are free from afflictions that when they shall befall us wee may have comfort of that assurance which formerly we have gotten For it is with Gods children commonly in this case as it is with one that hath received such a blow or wound on the head as that though it be not deadly nor depriveth him wholly of life yet so astonisheth him for the time that albeit he have life in him with q Acts 20.10 Eutychus yet he hath no sense of it or as with one in a swoune that discerneth not the light of the Sunne though it shine full upon him nor can see ought or take notice of those that stand about him and take paines with him Or as it is with †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. de Pace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem pro pauper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Heron. those that have beene Sea-sicke and are giddy when they come first ashore all seemeth to turne round with them and the earth it selfe to reele and roll up and downe as the ship did And even so is it usually with them at such times though they have spirituall life of grace in them yet “ Accidit inter dum ut Christum in nobis sentiamus qui sensus illicò nullus fit Residet tamen in nobis ut anima in corpore dormientis licet nec ipsa nec ulla ejus operatio sentiatur Spin. de justit Christ they feele it not r Psal 51.10 Create in me saith DAVID O Lord a new heart as if all were to be begunne againe though they be in Gods favour yet they see it not they are not able to discerne there is such a mist over their eyes the beames of Gods love and favour toward them though it shine out brightly even then full in their face nor his provident eye over them and care of them though even them also it be working about them for their benefit as effectually as ever * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. de cathed Constant All seemeth to bee shaken with them even Gods eternall love it selfe toward them though more firme than the pillers of heaven and earth it selfe are It is no time therefore then for a man to take triall of his owne estate when his thoughts and affections are so disturbed and distracted as ſ Psal 13 2. 77.2 3. DAVID confesseth that it was with him at this time But it is a fit time for him to make use then of his former triall For that man that hath before-time taken sound triall of himselfe and upon due and diligent search hath found himselfe to bee in the estate of grace and consequently in favour with God he may then yet take notice therefore and reape comfort thereby t Non reputatione praesentium sed recordatione praeteritorum not regarding what then for the present he feeleth but remembring what upon such enquiry he hath formerly found and assuring himselfe since that u Rom. 11.29 the gifts and graces of God are without repentance and that x Semel electus semper dilectus once elected and ever beloved for y Iohn 13.1 Whom God loveth once he loveth for ever z Malach. 3.6 he is no changeling in his love that therefore the grace that once he had is not utterly gone though he cannot now discerne it nor the grace that hee once was in with God is not utterly lost though it bee so concealed that for the present he cannot now descry it And a Mulier foetum conceptum non semper molitantem sentit ubi tamen semel iterum sensit pragnantem se esse non ambigit Spin. de Iustit Christ Taffin Marks of Gods children cap. 4. as women that goe with child when they have sometime felt the childe stirre in the wombe doe thereby know that they have quickned and have truly conceived though they doe not alwayes so feele it So if once wee have found upon due and sound triall good assurance of Gods grace and favour by the effectuall and powerfull worke of his good Spirit upon our soules and by the comfortable motions thereof in our hearts though wee have not the like alwayes as b Heu Domine Deus rara hora brevis mora Bern. in Cant. 23. Tenuis magis exhalatio quam pinguis conspersio Ibid. 14. Sapit quidem suavissimè sed gustatur rarissimè Ibid 8. Alas saith religious Bernard they come but seldome with many a one and when they doe come they are soone gone againe yet we may be assured that wee have conceived and are quickned and that spirituall life is not gone againe though we find it not so sensibly to worke in us at all times yea the rather here