the crowne of life saith our Saviour to each Christian souldier and soule a Incassum bonum agitur fi ante terminum vitae deseratur quia frustra velociter currit qui priusquam ad metas veniat deficit Greg. mor. l 2. c. 40. Non inchoantibus siquidem praemium promittitur sed perseverantibus Isidor de sum bon lib. 2. cap. 7. As in a race then it is to no purpose for a man to set out with the first and to runne eagerly a while if after some time hee sit downe and stay at the mid-way yea if hee give over when he is within but a foot or two of the gole it is all one as if hee had never set foot into the field So here for a man b Gal. 5.7 3 3. to run well for a spurt and then to give over yea to breake off that good course that hee was entred into but a day or twaine before decease it is enough to annull all his former proceedings and to make him to be in no better estate than if hee had never set foot into the good wayes of God For c Perseverantia sola virtutum coronatur Bern. de temp 114. Aeternitatis imaginem perseverantia praese fert Sola est cui aeternitas redditur Idem de consider l. 5. it is perseverance alone in well-doing that carieth away the crowne d Cedunt prima postremis Tacit. annal l. 13. The latter part of a mans life over-swayeth the former and e Vita posterior priori praejudicat Hieron ad Furiam the former yeeldeth it to the latter f Ezech. 18.24 Vides oblivione profunda sepeliri virtutes quas perseverantia non insignivit Bern. de grad obed Neque enim incepisse vel facere sed perficere virtutis est Ex Hier. Gloss ad Mat. 10.22 Atqui non est magnum bonū inchoare quod bonum est sed consummare hoc solum perfectum est Aug. ad fratres in eremo serm 8. If the righteous man saith the Prophet or rather God himselfe by the Prophet shall turne from his righteous course of life that before hee lived in none of his former good deeds shall be remembred or reckoned but in the evill that then hee doth hee shall die Yea to keepe to the comparison that wee have in our text If a Servant or Souldier appointed to watch for his Masters comming or against the enemies approach shall continue watching till within an houre or some shorter time of the arrivall of the one or the assault of the other but shall then chance to fall fast asleepe hee shall be no lesse in danger either to be shent of the one or to be slaine by the other than if he had slept all out and watched no time at all And the like may be said of our spirituall Watch which if wee shall for any time intermit or after any time give over we may chance in the interim to be surprized either by the justice of God or by the malice of Satan and so g Non enim ex praeteritis sed ex praesentibus judicamur Gavendum ergò semperque timendum ne veterem gloriam solidam firmitatem unius horae procella subvertat Hieron in Ezech. c. 26. be in danger of perishing everlastingly by either notwithstanding all our former watch To which purpose saith our Saviour in the words next before my text that it is in this case h Mark 13.34 35 36. Luk 12.36 37 38. As when a man going from home for a time leaveth his servants to keepe house and setteth each one his taske and willeth the Porter to watch and hee warneth us all therefore to i Luk. 21.36 watch incessantly because k Mat. 24.42 43. wee know not what time our Lord and Master may come lest if hee come suddenly hee take us asleepe § 12. Reason 4 A fourth Reason may be taken from the danger of relapse l Ioan. 5.14 Goe thy way saith our Saviour to the Cripple hee had cured and sinne no more lest a worse matter befall thee As wee stand continually in no small danger of relapse partly through the drowsinesse of our owne disposition and partly through the diligence of our Adversary the Devill as before wee have shewed so is there m Ingens periculum ad deteriora redeundi Sen. epist 72. no small danger in relapse and in relinquishing this our spirituall watch which if ever therefore wee give over and fall from it shall not bee barely all one to us as if wee had ever lien still asleepe but it shall be farre worse with us than if wee had never beene awaked For as it is in the diseases of the body so it is likewise in the sicknesse of the soule As * Gravius aegrotant ◠qui cùm levari morbo videntur in eum de integro inciderunt Cic. fam ep 30. lib. 12. in bodily sicknesse the relapse usually is worse and more dangerous more incurable and irrecoverable than the disease it selfe was at first so it falleth out commonly yea so it is ever ordinarily in this spirituall Lethargie that the relapse proveth more desperat than the disease was in it selfe n 2 Pet. 2.20 21 22. For if men saith the Apostle having escaped these worldly defilements o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the acknowledgement of Christ or the profession of Christianity come after to be entangled and againe overcome of them p Matth. 12.45 the latter estate of such is worse than the first For it had beene better for them never to have q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod plus est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken notice of the good way of God than after notice taken of it to turne againe away from it Since that such as the Proverb truly speaketh are r Prov. 26.11 like the Dog that resumeth his owne vomit ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iambus est poeticum quid spirat and like Swine that after washing returne againe to their wallowing in the mire As if hee had said in words applied to the present comparison It had beene better for men to have lien fast asleepe still snorting securely in their sinne than having beene by the word and Spirit of God raised and roused out of it to fall afterward backe againe into some deadly fit of it § 13. They seldome awake againe that fall the second time so fast asleepe Partly for that through their owne inbred corruption the evill humour that feedeth this drowsie disease waxing commonly in such cases more fierce and furious than afore like a mastive that breaketh loose when hee hath beene tied up some time or like t Torrens ab obice saevior ibat Ovid. metam l. 4. the streame of a river that hath recovered scope againe where it had found some restraint formerly either pent in with arches or bounded with bankes this spirituall Lethargie in the returne of
elevarit dejicere potest Bernard de Consid lib. 2. Psal 73.18 102.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesio oper 1. He that set up can as well and as easily pull downe For this is easier whatsoever b Corporalia facilius destruuntur quam construantur Spiritualia facilius construuntur quam destruantur Innocent 3. Decretal l. 1. tit 7. c. 2. the Canon law saith to the contrary in some cases c Esset aliquod imbecillitatis nostrae rerumque nostrarum solatium si tam tardè perirent cuncta quam fiunt Nunc incrementa lentè exeunt festinatur in damnum Senec. ep 91. Quicquid longa series multis laboribus multa numinis indulgentia struxit id unus dies spargit dissipat Ibid. Vincendo didici magna momento obrui Agamemn Sen. Troad 2.2 than that d Eccles 4.14 Out of the Prison saith Salomon there commeth one to reigne when e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicet Glycas hee that was himselfe borne a King is abased As he that was so poore is here stored and made rich so f Iob 1.3 13 17. Nempe dat quodcunque libet fortuna Deus ipse rapitque Irus est subito qui modo Craesus erat Ovid. Trist 3.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Oziam 4. he that is most rich may as soone be puld and made poore and left barer than ever Iacob was when he came to Laban at first Vse 2 Secondly it may encourage men to depend upon Gods providence and to seeke to him for wealth and not to Satan that is to seeke it by lawfull and honest means and g Psal 62.10 not by unlawfull and indirect courses Since that h 2 Chron. 25.9 God is as well yea farre better able to enrich by the one than the Devill is or can bee by the other Hee that thus enriched Iacob notwithstanding i Gen. 31.41 42. Labans hard crosse and unjust dealing with him is k 2 Cor. 9.8 11. no lesse able still for l Num. 11.23 Esa 50.2 59.1 neither is his hand now shortned nor his treasury exhausted to doe the like for those that depend with Iacob upon him and m Psal 18.21 walke no other way toward wealth than they are directed by him n Psal 37.17 22. Exod. 1.11 12 notwithstanding all the affronts and oppositions that the world and worldly men whom they live either among or under and have occasion to deale with shall be ever able to make against them Vse 3 Thirdly it may teach young beginners not to be dismaid or discouraged in regard of their small beginnings Hast thou but a small matter to set up with and to beginne the world withall Consider what God is able to doe for thee and what hee hath done before time o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil ep 2. who is the same still for those that were his It is hard if thou hast not as much as Iacob had here to beginne with and wee see what God brought it to Bee thou thankfull therefore to God for that little that thou hast p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ad Doarens in thankefulnesse a poore man may be as rich as a richer and that may prove an effectuall meanes to improve it Endeavour thy selfe q Gen. 17.1 to walke uprightly before him and r Act. 24.16 to keepe a good conscience in the course of Å¿ 1 Cor. 7.24 thy calling And thou shalt see hee will t Exod. 1.20.21 build thine house for thee and so u Deut. 28.8 blesse thine endeavours that x Iob 8.7 Ex minimis seminibus nascuntur ingentia Flumina magna vides parvis de fontibus orta Ovid. Remed l. 1. though thy beginnings bee small yet thy latter end if hee see it to bee good for thee shall be great as Bildad told Iob and as in Iob God made it good y Iob 42.10 11 12. setting him up againe with nothing after those his great losses but the contribution of his friends and raising him thereby and his blessing on it to a larger estate than ever he had enjoyed before time Vse 4 Lastly hath God dealt with any of you as hee had done here with Iacob Take heed how you a Habbac 1.16 sacrifice to your yarne and burne incense to your net how you b Iob 31.27 kisse your owne hand and ascribe your wealth and your raising c Deut. 8.17 to your owne forecast and industry and so make an idoll of it Remember that which Salomon saith that d Prov. 10.22 it is the blessing of God that maketh a man rich and that e Psal 127.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. all mans labour and care is nothing without it that f Deut. 8.18 it is God as Moses speaketh that giveth you power to get wealth Learne not the language of the rich worldling g Habes multa Luke 12.19 Soule thou hast much good or of Esau a meere naturall h Satis habeo Gen. 33.9 I have enough and no more but the language of Iob rather i Iob 1.21 The Lord hath given the language of David k 1 Chron. 29.16 Of thine hand O Lord and thine is all that we have the language of Eleazer Abrahams servant l Gen 24.35 God hath blessed my Master greatly and he is thereby become great Hee hath given him flocks and heards and gold and silver and servants c. the language of Iacob * Gen. 33.5 The children that God of his grace hath given mee and m Gen. 33.11 God hath beene good to me and therefore have I all this n Gratiam pro gratia referamus suae reddantur origini fluenta gratiae ut uberius fluant Alioqui nisi ad fontem redeant exiccantur Bern. de Temp. 91. As you have received all from God so ascribe all unto God and bee thankefull to him for all Let the streames of Gods bountie lead you as o Amnem sequatur qui viam vult ad mare Plaut the water-course doth either to the spring upward or downward to the maine Ocean to p Origo fontium fluviorum omnium mare est donorum bonorum omnium Dominus Deus Bona omnia fontis illius sunt rivuli Quodsi copiae aquarum secretis subterrancis recursibus incessanter ae juora repetunt inde rursâ—s advisus ususque nostros jugi insatigabili erumpunt obsoquio Cur non etiam spirituales rivi ut arva mentium rigare non desinant proprio fonti sine fraude intermissione reddantur Bernard in Cant. 13. the sourse and fountaine from which they doe flow Returne a tribute unto him from whom you receive all as q Eccles 1.7 Fretum de tota Flumina terra Accipit Ovid. Met. lib. 4. Quisnam est is fluvius quem non recipiat mare Plaut Curcul 1. the Rivers doe to the
CERTAINE SERMONS FIRST PREACHED AND AFTER PUBLISHED at severall times By M. THOMAS GATAKER B. of D. and Pastor at Rotherhith AND NOW GATHERED together into one Volume The severall Texts and Titles whereof are set downe in the leafe following LONDON Printed by IOHN HAVILAND and ANNE GRIFFIN 1637. TITLES AND TEXTS PART I. Davids Instructer PSAL 34. vers 11. Come Children hearken unto me I will teach you the feare of the Lord. Pag. 1 The Christian Mans Care MATTH chap. 6. ver 33. Seeke first the kingdome of God and his righteousnesse and all these things shall be added unto you Pag. 27 The Spirituall Watch or Christs generall Watch-word MARK chap. 13. v. 37. What I say unto you I say unto all Watch. Pag. 61 True Contentment in the Gaine of Godlinesse with Its Self-sufficiencie 1 TIMOTH chap. 6. ver 6. Godlinesse is great gaine with Self-sufficiencie Pag. 127 The Joy of the Just with The Signes of such PSALM 97. vers 11. Light is sowen for the righteous and joy for the upright in heart Pag. 175 Jacobs Thankfulnesse to God For Gods Goodnesse to Jacob. GENES chap. 32. v. 10. I am not worthy of all thy mercies and all thy truth which thou hast shewed unto thy servant for with my staffe came I over this Jordan and now am I become two troopes Pag. 257 Davids Remembrancer PSALM 13. v. 1. How long O Lord wilt thou forget me for ever how long wilt thou hide thy face away from mee Pag. 311 PART II. Noaes Obedience with The Ground of it or His Faith Feare and Care HEBR. chap. 11. vers 7. By Faith Noa being warned by God of things as yet not seene moved with Feare prepared an Ark for the saving of his houshold Pag. 1 Englands Delivery from the Spanish Invasion PSALM 48. v. 7. As with an East wind thou breakest the ships of Tarsis so were they destroyed 8. As wee have heard so have wee seene in the City of the Lord in the City of our God God will establish it for ever Selah Pag. 29 A Spark towards the kindling of Sorrow for Sion AMOS chap. 6. v. 6. But they are not grieved for the affliction of Joseph Pag. 47 Gods Parley with Princes with An Appeale from them to him PSALM 82. v. 6. I have said Yee are Gods and Sonnes of the most high all of you 7. But yee shall die like men and fall as one of the Princes 8. Arise O God judge thou the earth for thou inheritest all Nations Pag. 71 A Mariage Prayer GENES chap. 24. v. 12. And he said O Lord God of my Master Abraham I beseech thee send mee good speed this day and shew kindnesse unto my Master Abraham 13. Behold I stand here by the well of water and the daughters of the men of the City come out to draw water 14. Now let it come to passe that the Damsell to whom I shall say Let downe thy pitcher I pray thee that I may drink and she shall say Drinke you and I will give thy Camels drink also let the same be she that thou hast appointed for thy servant Isaak and thereby shall I know that thou shewest kindnesse to my Master Pag. 119 A Good Wife Gods Gift PROV chap. 19. v. 14. Houses and Riches are the Inheritance of the Fathers but a prudent Wife is of the Lord. Pag. 135 A Wife in Deed. PROV chap. 18. v. 22. Hee that findeth a Wife findeth Good and obtaineth Favour of God Pag. 147 Mariage Duties COLOS. chap. 3. v. 18. Wives submit your selves unto your Husbands as it is comely in the Lord. 19. Husbands love your Wives and be not bitter to them Pag. 185 Pauls Desire of Departure and Deaths Advantage PHIL. c. 1. v. 23. Desiring to depart and to be with Christ which is by much more the better Pag. 217 The Benefit of a Good Name and a Good end ECCLES chap. 7. v. 1. A good Name is better than a good ointment and the day of Death than the day of ones Birth Pag. 237 Abrahams Decease GEN. c. 25. v. 8. And Abraham gave up the Ghost and died in a good old age an old man full of yeers he was gathered to his people P. 263 Jeroboams Sonnes Decease 1 KINGS chap. 14. v. 17. The Child died Pag. 291 Christian Constancie crowned by Christ APOCAL. chap. 2. v. 10. Bee thou faithfull unto Death and I will give thee a Crowne of Life Pag. 317 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Davids Instructer A SERMON PREACHED AT THE VISITATION OF the Free-Schoole at Tunbridge in Kent by the Wardens of the Worshipfull Company of Skinners By THOMAS GATAKER B. of D. and Pastor of Rotherhith LONDON Printed by IOHN HAVILAND 1637. To the Right Worshipfull and much Honoured Sir Thomas Smith Knight Governour of the famous Companie of Merchants trading to the EAST INDIES c. Long life and health here with eternall happinesse else-where RIGHT WORSHIPFVLL BEing requested lately by my kinde Friends the Wardens of the Worshipfull Companie of Skinners to assist them in their Visitation of the free Schoole at Tunbridge founded long since by that worthy Knight of blessed memorie Sir Andrew Judde your Grandfather and committed to the charge and over-sight of that well-deserving Society I made choice of such a portion of Scripture there to treat of as seemed not altogether unfitting an occasion of that kinde After the handling whereof being then presently solicited by some and since further importuned by others to make these my weake labours more publike as not unlikely so they deemed to doe some further good I was at length drawne regarding more their opinion than mine owne conceipt thereof as well knowing it to be but a tumultuary worke amids many distractions hastily peeced together and to give them satisfaction therein that seemed so desirous of it to let it goe abroad and make triall what benefit either Teacher or Scholer or other might make of it This resolved on I began to bethinke my selfe observing the usuall manner of the times whom I should make choice of for the patronizing of it In all respects none seemed so fit as your selfe whom I have therefore made bold to addresse it unto The Schoole was first erected and endowed by your Worships Ancestor And you have worthily built upon his foundation and added liberally to his gift So that through your munificence it is very likely to flourish and not to come behind some of those that be of chiefe note Your bounty herein and in other workes of the like nature is the rather to be regarded for that you doe not as the manner is of the most unwilling to part with ought till they must needs leave all defer wholly your well-doing to your deaths-bed or your dying day but bend your selfe thereunto while you may yet surviving your owne donation your selfe see things setled in a due course and receive comfort by view of the fruit and benefit that may thereby redound both to Church and Common-weale
c. so many Caveats q 1 Tim. 4.16 Cave tibi Take heed to thy self and r Deut. 4.23 Cavete vobis Take yee heed to your selves c. so many Invitations ſ Esai 2.3 Come let us goe up to Gods house and t Esai 2.5 Come let us walke in the light of the Lord and in this place Come Children hearken to mee c. All needfull and all little enough Reason 1 1. In regard of our naturall aversnesse to good things u Iob. 11.12 Man by nature saith Zophar is like a wilde Asses Colt as an Asses foale for rudenesse a wilde Asses for unrulinesse untamed and untractable x Ier. 2.24 as the wilde Asse in the wildernesse Reason 2 2. In regard of the difficultie of the worke y Prov. 15.24 The way of the wise saith wise Salomon is upward Wee are bred in Hell z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.3 by Nature vessels of wrath and we must climbe up to Heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Et Ardua virtutis via Horat. carm l. 3. ode 24. Sed Ovid. de Pont. 3. eleg tendit in ardua virtus Et Silius bel Pun. l. 2. Ardua virtutem prosert via Et celsum virtus petit ardua collem Lege Senec. epist 123. a long way and a steepe We are b Mens cùm ad meliora enititur quasi contra ictum sluminis conatur c. Greg. Rom. moral l. 11. c. 28. like those that row against winde and tide wee strive against the streame and current of corrupt nature of evill custome wee struggle against the strong counterblasts of bitter scoffes and bad counsell Wee have need therefore of all kinde of encouragement Reason 3 3. In regard of our pronenesse to grow slack c 2 Thess 3.13 Galat. 6.9 And you my brethren saith the Apostle be not weary of well doing Wee are too prone even the best of us to wax weary on this way to grow slack at this worke It is true of us that d Alphius foenerator cujus meminit Horat. epod 2. Alphius the Usurer sometime said of his Clients e Optima nomina non appellando mala fieri Alphius dixisse verissimè fertur Colum. de re rust l. 1. c. 7. Even good Debters will grow slack Pay-masters if they be let alone if they be not now and then called upon Vse 1 The consideration whereof may serve First to admonish us of our dutie one to an other f Hebr. 10.24 Let us observe either other saith the Apostle g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whet on or to egge on to love and good works So the Holy Ghost describeth the manner of Gods Saints quickning calling on and incouraging either other h Esai 2.3 And many people shall goe and say Come and let us goe up to the Mountaine of the Lord to the House of the God of Iacob and he will teach us his wayes and we will walke in his paths And i Esai 2.5 Come O yee house of Iacob and let us walke in the light of the Lord. And againe k Zech. 8.21 The people of one Citie shall goe to another and say Vp and let us pray before the Lord and seeke the Lord of hosts and I will goe my selfe too Now this as it is the dutie of all Application so more specially of those that converse familiarly together most especially of those that have care and charge of others Ministers and Magistrates in publike Parents Schoolemasters and Masters of Families in private l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whet up their inferiors it is the terme that m Deut. 6.7 Sic Prov. 27.17 Moses useth and the Apostle imitateth him in to be oft calling upon those that bee under their charge and inciting of them to those things that be good Remembring that as the Heathen man saith that those that correct but instruct not are u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plu. praecept polit like those that snuffe the light oft but put no oyle into the lampe so those that instruct but incite not are like those that put in oyle enough yea enough it may be to drowne the light that which may oft soone be done but are not carefull or mindfull to raise and pull up the weeke which unlesse it be in due time still done the light will of it selfe soone decay and wax dim though there bee no defect of liquor to feed it withall Vse 2 Secondly as we must our selves call upon others so wee must be content to bee called upon by others Inferiours especially and learners children servants or others must not thinke much to be frequently called upon by their Superiours they must not account it any disgrace or disparagement unto them that they are oft admonished incited and called upon in this kinde o 2 Pet. 1.12 I will not bee negligent saith Peter to put you in minde of these things though you have knowledge though you know the truth already and bee established in it Yea p Rom. 15.14.15 Though I bee perswaded of you saith the Apostle Paul that you are full of goodnesse and of all knowledge and able to admonish one another yet I am bold by writing to put you in minde of these things Yea q Philip. 3.1 It is not tedious to mee to goe over the same things oft with you and it is the safest course for you So that * Fortibus assuevit tubicen prodesse suoque Duxbene pugnantes incitatore viros Ovid. de Pont. lib. 3. eleg 1. even those that are best grounded that have abundance of sound knowledge that are full of grace and goodnesse that are the greatest proficients and forwardest Scholars in Christs Schoole yet may stand oft in need of being whet up and put on much more such as are but rude and raw as are but novices and dullards as are scarce it may be yet of the first forme in Christs Schoole r Plantas tenellas frequentius adaquare proderit Primas in Philip Greg. Rom. moral l. 27. c. 14. Tender plants and new planted have need oft to be watred they are in danger else to windle and wither away And Gods grace and good things in us are like a dull sea-coale fire which if it bee not now and then blowen or ſ Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monemur 2. Tim. 1.6 stirred up though there be no want of Fewell yet will of it selfe at length dye and goe out Part 2 In the next place there is as prompta Invitatio so blanda Compellatio as a free Invitation so a sweet and loving Compellation Children The Name of Children is a most sweet Name savouring strongly of Love and used therefore so oft by t Ioh. 13.23 21.7 that Disciple of Love and of Christs love in that Epistle of his that breatheth nothing but Love u 1. Iohn 3.17 4.7 Little Children let
〈◊〉 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