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
tenent ita impugnationis modus exig tur c. Ber. de ord vitae Et Cass â—ollat 6 c. 27. this maine sinne this master sinne is it that wee must principally bend our Watch against as a 1 King 22.31 2 Chron. 18 30. Sic Agesilius de Epaminonda teste Plut. in apopth the King of Aram bade his souldiers fight neither against more nor lesse but against the King of Israel For as b 1 King 22.36 when hee was once slaine the whole Hoast was soone vanquished so if this master sinne be once mastered in us other petie and inferiour ones will the more easily be subdued § 26. But this is it that flesh and bloud will not abide almost to heare ought of It is in stripping us of sinne as in flaying of a beast the skinne commeth away with ease till you come to the head Men are well enough content at least outwardly to conforme themselves to good courses till it come to the master corruption to the head sinne to the c Hab. 1.16 fat sinne that their profit commeth in by or their d Iob. 20.12 sweet sinne that they doe naturally take pleasure and delight in but there it sticketh fast and goeth not on if at all without much adoe but with great difficultie The worldly minded for other matters will be as conformable as you will desire But for his State-sinne or his Trade-sinne with e 2 King 5.18 Naaman hee must have a protection that must not be stirred it may not be touched he will doe any thing else that you will have him but therein must God be mercifull unto him It is a thing incident to his trade and course of life hee cannot doe otherwise it is his living and it is no other than every one doth and if hee should not doe so as well as others there were no living for him in the world A wretched speech of a distrustfull heart refusing to trust him with the body whom they would seeme to trust with the soule f Fides famem non formidat Hieron ad Heliodor ex Tertull. de idololat Matth. 6.30 31. Faith saith one well feareth no famine Yea a fearefull signe of an ungratious heart loving and regarding g 1 Tim. 6.5 gaine more than godlinesse and preferring temporall living before life everlasting h Matth. 5.26 27. 18.8.9 It is better saith our Saviour to goe halt and blinde to heaven than to goe with health and sight to hell So it is farre better for a man with i Luk. 16.20 21 22. Lazarus to beg and starve in the streets and so to be conveighed hence to heaven than with k Luk. 16.22 23. the rich-man at whose doore hee lay to live in good fashion or gather a great estate together here and then be l Luk. 12.20 snatched away hence to hell § 27. Yea but it is not our fault it is the fault of the times or it is the fault of the Land or the Citie that wee doe as wee doe To omit that m Quaedam locis temporibus ascribimus at illa quocunque transierimus secutura sunt Intelligas tua vitia esse quae putas rerum Sen. epist 50. wee ascribe oft those things to the times and places wee live in that indeed proceed principally from our selves and our owne corrupt hearts like the Philosophers foole n Fatua subito videre desiit nescit esse se coecam ait domum esse tenebrosam Ibid. that complained the roome was so darke she could not see when shee had sodainly by some disease lost her sight The rifer any evill is in those places or ages wee live in the more carefull should wee be to shun and avoid such a sinne o Ephes 5.15 16. Take heed saith the Apostle that you walke circumspectly not as fooles but as wise men because the dayes are evill Are the times then wee live in or the places wee abide in more than ordinarily evill in this or that kinde That giveth us no libertie but should make us walke the more warily as men that live in bad aires or in time of generall contagion are more carefull to fence and arme themselves by taking of preservatives eating in the morning ere they goe abroad carying some things about them to smell to c. against danger of infection that wee may be like p Pisces in salo nati alti salem tamen non reserunt Lips constat lib. 2. cap. 16. the fish that though it live and swim in the salt sea yet it tasteth not of the salt that it may be said of us as it was of Noah q Genes 6.9 But Noah was a just man in his generation not r Non juxta consummatam justitiam sed juxta justitiam generationis suae Hier. quaest in Gen. Sicut Senec. ad Mart. consol cap. 1. Illo saeculo magna pietas erat nihil impiè facere a just man as just men went in those dayes Å¿ Non est bonitas pessimis esse meliorem Senec ep 79. that were but a poore praise of so worthy a Patriarke but t Solus justus cùm generatio omnis erraret Ambr. de arca Noe referente Aug. ad 2. Epist Pelag l. 4. c. 11. Noah was a just man in that generation wherein the whole world was over-growne with wickednesse hee continued just then when there were none almost just but himselfe and his familie and u Gen. 9.22 25. not all of them neither Let us remember in this case that as it is an height of impietie and ungodlinesse for a man x Esai 26.10 65.20 esse malum inter bonos culmen pravitatis to be bad in a good age and to continue unreformed in a time of generall reformation so it is a speciall commendation and a note of true godlinesse for a man y Esse bonum inter malos culmen pietatis Nunc licet fas est sed tu sub Principe duro Temporibusque malis ausus es esse bonus Martial epigr. 6. lib. 12. to be good in a bad age and to continue uncorrupted in times of generall corruption yea that it is the office of good Christians that are in their kinde and degree z Matth. 5.14 the light of the world while they are in the world as a Ioan. 9.5 12.35 46. Christ also was when hee was in it b Philip. 2.15 to shine as lights in the middest of a naughtie and perverse nation striving to shew more sinceritie and more zeale and forwardnesse in the best things the more dissolute the times grow and the more corrupt those are they live among like the lampe that shineth brightest where the aire about it is most darke or the roome that it is in and like the fire that burneth hottest and scaldeth most when the weather is most cold in the sharpest of winter § 28. Againe in the like manner it is with men
and felt mixed with much infidelitie and incredulitie and the sense of his infidelitie with the griefe for it argued his Faith And b Vide Antoninum sum histor part 3. tit 18. cap. 6. Hartman Schedel aetate 6. Petr. Mart. in 2 Sam. 24. it is reported of the Mother of three men of great note that when she told her Confessor that considering what rare Schollers and Men of note her three sonnes whom she had by unlawfull meanes begotten on her had proved the one c Petrus Comestor Magister Historiarum the Master of the Stories another d Petr. Lombardus Mag. Sententiarum the Master of the Sentences and the third e Gratianus Decreti Compilator the Collector and Compiler of the Decrees shee could not be so sory for her sin as she should he made her answer againe and it was no evill answer f Dole quod non doles quod dolere non possis Bee sorie for this then that thou art or canst bee no more sorie And undoubtedly as when wee have best beleeved yet wee shall have cause still to repent us of our unbeleefe so when we have repented the best we can of our sinnes wee shall have cause to repent us even then of our impenitencie of a want of repentance in us But this ignorant unfaithfull impenitent persons are not usually apprehensive and sensible of They beleeve and repent they say and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. de sede Constant it may well be they thinke and beleeve as they say as well as the best And shall I tell you what is the cause of it g Peccatores dormientibus somniantibus similes Ioan. Herolt de temp 2. Iude 8. Sinners saith one are sleepers They are as men in a dreame and there is h Somnianti nihil difficile Magna etenim saepe in somnis faciuntque geruntque Reges expugnant arcesque praelia miscent Et in noctis caligine Cernere censemus solem lumenque diurnum Conclusique loco caelum mare flumina montes Mutare campos pedibus transire videmur Lucret. l. 4. nothing difficult with dreamers Men may dreame and many doe oft that they flie in the Aire and swimme over the Sea but are far enough for all that from doing or being able to doe either as they will soone finde when they are once awaked out of their dreame In like manner is it with these silly deluded soules They lie fast i Ephes 5 14. asleepe in sinne and so doing k Quomodo de Platone Lactant. insiitut lib. 5. c. 14. Somniaverat Deum non cognoverat Et de quibusdam Bern. Cant. 18. Dormiens in contemplatione Deum somniat they dreame yet of faith and the feare of God and repentance and other graces of Gods Spirit they dreame I say that they have these things as well and as much as any yea so well as better needs not to bee had Whereas others that be awaked out of this imaginous sleepe and doe now indeed truly repent and beleeve finde many wants much defectivenesse in their Repentance their Faith their Hope their feare of God their dependance upon God and the other graces of his Spirit truly indeed but imperfectly as yet begun and wrought in them Yea as * Hinc Socrates ille de quo Oraculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. the more knowledge a man hath the more hee commeth to know his ignorance the more skill he hath the more he commeth to discover his owne unskilfulnesse “ Hinc illud Menedemi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de profect A young Scholler when he hath gotten his Seton or his Ramus once by heart thinketh he hath as much Logicke as his Tutor can teach him but when he commeth indeed to understand things he seeth his owne errour So †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Mat. hom 25. the more men beleeve the more they come to see and feele their owne unbeleefe the further they wade on in the study and practice of repentance the more they finde out and discover their owne impenitence and complaine of the hardnesse and untowardnesse of their hearts the more they labour and make progresse in sound Sanctification the more come they to apprehend and to see into the depth of their corruption And this very sense of the want of Grace is a good argument of Grace It is a sure signe of Grace to see no Grace and to see it with griefe For l Matth 5.3 Blessed saith our Saviour are those that are poore in spirit even as well as those m Matth. 5.8 that are pure in Spirit The one he saith n Matth. 5.8 shall see God and the other hath a present right to the Kingdome of God which is the same in effect o Matth. 5.3 For the Kingdome of God is theirs Hee saith not Blessed are the rich in Grace though that also be most true but Blessed are the poore in spirit that is such as are spiritually poore humbled dejected cast downe in the sight and sense of their owne wants apprehending nothing so much as the want of Grace in themselves Such are blessed because such are * Vt verum sit hîc quod Prov. 13 7. rich though they cannot yet come to see and apprehend their owne wealth And this he saith no doubt that if any weake one be not able yet to discern the puritie of his owne heart he may yet bee comforted in the very povertie of his Spirit the serious sense whereof may assure him that he is in part come out of his sinne and is entred into the state of Grace For p Quare vitia sua nemo confitetur nemo pervidet quia adhuc in illis est Somnium narrare vigilantu est vitia sua confiteri sanitatis indicium est Expergiscamur necesse est ut errores nostros coarguere possimus Sen. ep 54. it is a sure signe that a man is awaked out of his sleepe when he discovereth and seeth the errours of his Dreame And it is in these cases with men commonly as it is in drawing up of water as long as the bucket is under water wee feele not the weight of it but so soone as it commeth above water it beginneth to hang heavie on the hand when a man diveth under water he feeleth no weight of the water though there be many tunne of it over his head q Elementa in loco suo gravia non sunt Vide Syrianum â—tolomaeum apud Simplic ad Aristot de Coelo l. 4. c. 16. Scortiam de Nilo l. 2. cap. 11. The Element they say weigheth not in his owne proper place whereas halfe a tub full of the same water taken out of the River and set upon the same mans head would bee very burdensome unto him and make him soone grow weary of it In like manner so long as
tamen demones credant contremiscant Autor ocul moral cap. 13. contempl 3. the devils saith Iames beleeve and tremble they beleeve Gods Word and they tremble at his wrath Whereas wicked man in that regard worse than they neither beleeveth the one nor feareth the other c Esa 5.19 28.15 Ierem. 5.12 13. 23.33 maketh but a scoffe and a jest of either And no marvell then if there bee no watching against sinne where there is no feare or expectation of any evill or danger by sinne no dread or awe of Gods wrath against it Helpe 5 § 48. A fift Helpe to further us in our spirituall Watch and a meane to keepe this feare of God fresh in our soules is to bee throughly perswaded and oft seriously to consider of Gods continuall presence about us and with us wheresoever we are and whatsoever we are about d Psal 16.8 quaecunque capesses Testes factorum stare arbitrabere divos Silius bell Pun. lib. 15. In omnibus quae agis Deum praesentem cogites Cave itaque ne vel signo vel facto offendas qui ubique praesens cernit quicquid facis Bern. medit c. 6. I have set the Lord alwaies before mine eies saith David For hee is at my right hand therefore shall I not fall And it would bee indeed a soveraigne preservative to keepe us from falling into this spirituall slumber and a singular meanes to make us watchfull of our waies if we could at all times remember and did seriously consider that e Prov. 15.9 There is an eye of God in every place viewing both good and bad yea that that God who is f Deus totus est sensus totus visus totus auditus Plin. hist nat l. 1. c. 7. Totus auris totus oculus Iren. l. 1. c. 6. all eye and g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod oper 1. whose eye seeth all h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. apud Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod tamen Philemoni tribuit Iustin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seeth all himselfe unseene of any is present in all places i 1 King 8.27 not penned up in Heaven but k Ierem. 23.25 filling Heaven and Earth as l Intra omnia nec inclusus Extra omnia nec exclusus Hildebert without all things and yet not excluded from any so within all things and yet not included in any being like m Sphaera cujus centrum ubique circumferentia nusquam Empedocles apud Trithem ad Caesar quaest 1. contra aptius quà m Trismegistus apud Scalig. de subtil exerc 363. a spheare as the Heathen man sometime said whose Center is everie where and its Circumference no where So that as David said sometime of himselfe n Psal 139 7-13 There is no flying for any man from the face of God no shunning of the Spirit or presence of God if wee climbe up into Heaven wee are sure there to finde him and if wee creepe downe into hell wee shall not misse of him there neither full glad would those damned wretches bee if they could if wee could take the wings of the morning and flie as farre as the world is wide yet there should we be sure to finde the hand of God ready to catch hold of us Or if wee imagine that the darknesse and the nightly shade may cover and conceale us from his sight hee is able to turne o Amos 5 8. as the day into darke night so the darke night into day Yea p Psal 39.11 12. darknesse is no darknesse with him but the night is as cleare as the day light and darknesse day and night are with him both alike It is the argument that Salomon useth with the incontinent person to withdraw him from his loose and licentious courses q Prov. 5.20 21. Why shouldest thou delight saith hee in a strange woman or embrace a strangers bosome Since the waies of a man are before the eies of the Lord and he pondereth all his paths Yea not his waies alone but r Heb. 4.12 the secret motions of his minde and the inward intentions of his heart they are all ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked and broken up as the inwards of a beast that is cut up and quartered to him that we have to deale with For t Psal 139.13 2. thou hast possessed my very reines saith David and thou understandest all my thoughts yea u Psal 139.2 thou understandest them afarre off or long before x Elonginquo i. longè antequam animo insederint meo Iun. Intra hominum mentes non solum tractata sed etiam volvenda cognoscit Ambr. offic lib. 1. c. 14. he seeth them ere they are they are conceived of him ere they be conceived in us hee knoweth as well what wee will either thinke or doe as what wee have already thought or done And y Prov. 15.11 Sic certè vivendum est tanquam in conspectu vivamus sic cogitandum tanquam aliquis in pectus intimum inspicere possit Quid enim prodest ab homine aliquid esse secretum Nihil Deo clusum est Interest animis nostris cogitationibus mediis intervenit Sen. ep 83. Hell and destruction saith Salomon are before the Lord and how much more then the hearts of the sonnes of men And it is the argument that Elihu useth to disswade and deterre men from wicked practices z Iob 34.21 22. Gods eies are upon the waies of man and hee eieth every step hee taketh And there is no darknesse nor deadly shade that can shadow wicked workers from his sight § 49. This was that that kept David in compasse a Psal 119.168 I have kept saith hee thy precepts and thy testimonies for all my waies are in thy sight As b Psal 18.22 119 6. all Gods lawes in his sight so all his waies in Gods sight Gods lawes in his sight by dutifull regard his waies in Gods sight through his all-seeing providence whereby c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. epitaph Athanas Potter funer ser like a well-drawne picture that eieth each one in the roome he eieth in that manner each one in the world and all the waies of each one d Sic curat universos quasi singulos sic singulos quasi solos Aug. confess l. 3. c. 11. Sed sic spectat c. Hinc Greg mor. l. 25. cap. 19. Sic intendit singulis acsi vacet à cunctis sic simul intendit omnibus ac si vacet à singulis as if his eie were upon none but him alone This was it that made Ioseph so vigilant and watchfull that he would not yeeld unto sinne though he were solicited and urged thereunto when there was both opportunity and secrecie withall none by to see them or to bewray them and so to incense his Master against him e Genes 39.9 How
can I saith he doe this great wickednesse and sinne against God It was the feare of God arising from the consideration of his presence there that kept Ioseph at that time from that sinne As if he had said Though there be no creature by to see what we doe yet f Est profectò Deus qui quae nos gerimus auditque videt Plaut Capt. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod oper there is a God that over-looketh us And as hee saith g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocr ad Demonic Quid autem prodest non habere conscium habenti conscientiam Ex Seneca Lactant. instit l. 6. c. 24. What availeth it to have none privie to our evill acts when we have our owne consciences privy thereunto So what availeth it to have no creature privy to them when h Quis sur auderet furari si sciret à ludice se videri Autoroculi moral c. 5. propr 2. we have him privy to them who must one day bee our Judge and who as hee abhorreth them and i Hab. 1.13 cannot brooke or abide them so k Exod. 34.7 hath threatned to punish and take vengeance upon us for them l Cassian in collat We read of two religious men that tooke two contrarie courses with two lewd women whom they were desirous to reclaime from their lewd manner of life The one came to the one as desirous of her company so it might be with all secrecie and when shee had led him from roome to roome and he made still many doubts as very shie and fearefull lest at this window that key hole this crevice or that crany some or other might chance to peepe in and espy them together at length shee brought him to the inwardest roome in the house where shee said shee was full sure that none upon her life could possibly come to pry in or see ought but m Illum time cui cura est ut videat te timendo castus sis aut si peccare vis quaere ubi te non videat fac quod vis Aug. de verb. Dom. 46. Parietibus oculi hominum submoventur numen divinum nec visceribus submovetur quo minus totum hominem perspiciat norit Lactant. instit l. 6. c. 24. then he told her that all the bolts and bars that were could not keepe God out all the walls and doores that were could not hinder his eie-sight and what should they gaine by shunning mans eies when they lay open still to Gods eie The other of them came to another of like condition in like manner as desiring her company but n Si honesta sunt quae facis omnes sciant si turpia quid refert neminem scire cùm tu scias O te miserum si contemnis hunc testem Senec. epist 43. Populo teste fieri credam quicquid me consâ—lo faciam Idem de beat c. 20. so as she would goe out at doores and company with him openly in the street Which when o Nullus fornicari auderet in oculis hominum quanto magis confundi deberet aliquid turpe committere ante Domini conspectum Ocul moral c. 15. she seemed to reject as a mad mans request he thereupon told her that Better and safer it were to commit that or any other sinne in the eies of a multitude of mortall men than in the sight of God alone the immortall Iudge of mankinde in the eies of the whole world than in the sight of p Gen. 18.25 Magna tibi custodia necessaria est magna tibi necessitas indicta probitatis qui ante oculos judicis vivis cuncta cernentis Bern medit cap. 6. Boet. consol l. 5. the Iudge of the whole world q Act. 17.30 2 Cor. 5.10 before whom one day we must all be judged How warrantable the course was I stand not to discusse and what effect it had with them I remember not now But sure I am that it would be very effectuall unto us to keepe us vigilant and watchfull and so to preserve us from many over-sights which for want hereof we are oft overtaken withall if wee could ever seriously consider of this presence of God with us § 50. This would keepe us within the bounds of Sobriety and Temperance in the use of Gods good creatures in our recreations and disports if wee remembred that wee eat and drinke in Gods presence that we feast and make merrie together yea that we play and sport us in Gods presence that as well when wee are playing as when wee are praying wee are ever still in Gods eie Children though they take more liberty to bee wanton and waggish when they are out of their Parents eie yet are they more carefull commonly to carry themselves more decently even in their sports when they play in their presence And so would we doe were we assured that we were in Gods presence and that God over-looked us even at our game r Sic fac omnia tanquam spectet Epicurus Epicurus ipse Prodest sine dubio custodem sibi imposuisse habere quem respicias quem interesse cogitationibus tuis judices Sic vivas tanquam sub alicujus viri ac semper praesentis oculis Sic facias quaecunque feceris tanquam spectet Cato aut Scipio aut Laelius aliquis Sen. epist 25. Aliquis eligendus est semper ante oculos habendus ut sic tanquam illo spectante vivamus omnia tanquam illo vidente faciamus Idem epist 11. Et Bernard ad fratr de monte Dei Elige tibi aliquem cujus vitae exemplar sic cordi tuo inhaeserit reverentia insederit ut quoties recordatus fuerit ad reverentiam cogitati assurges vitam ordines mores componas Hic praesens tibi sit quandos unque volueris occurrat saepe cùm nolueris Omnia facta cogitata tua cùm ab eo videri cogitabis ac si videat arguat emendare cogeris c. The Heathen man adviseth a friend of his to propound to himselfe and set before him some grave man or other and so to carry himselfe in all his courses as he thought hee should doe if such an one were then eying him that when hee were moved to doe ought that were indecent he might thinke with himselfe Would I doe this or doe thus if such an one were in presence And sure it is that mans eie many times such an ones especially as wee reverence and stand in some awe of is a speciall meane to keepe men in compasse For doe we not see it by common experience that Å¿ Sic Philippus rex cùm intempessivè ludenti Antipatrum venire obnunciaretur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alveum quo ludebat in lectum rejecit Athen. dipnosop l. 10. when men are swearing and swaggering or otherwise disordered if one chance to come in whom they have some reverend conceit of or one that they know cannot abide such behaviour they