assurance I shall not need to say much because the Argument hath by m Mr Chibald Triall of Faith a reverend Brother been of late handled at large Answer Onely I make it plaine by this familiar Comparison Put case a poore man hath occasion to make use of some great Courtier for the effecting of some businesse of great consequence for him even as much as his life lieth on or all that ever he is worth as suppose the procuring him his pardon for some capitall crime from the Prince And this great Courtier telleth him that though hee bee but a stranger one that can claime no such thing from him yea one that hath deserved many wayes evill of him yet if hee trust onely to him and rely wholly upon him he will doe that for him which the poore wretch requireth of him This poore man now in this case may trust onely to him and neglecting all other means that either others may advise him to or himselfe sometime thinke on rely wholly upon him and yet he may not be fully perswaded that he will effect it for him neither The consideration of his owne want of worth and evill desert n quod nimis miseri volunt Hoc facilè credunt Immò quod metuunt nimis Nunquam amoneri posse nec tolli putant Prona est timori semper in pejus fides Senec. Herc. fur 2.1 Nec tutum patitur esse securum pavor Idem de gaudio Luk. 24.41 his immoderate feare arising from the apprehension of the great danger that hee is in and the subtill perswasion of others that would beare him in hand that hee will but delude him and not doe for him as hee saith may either severally or joyntly bee a meanes to hold his minde in suspence and to keepe him from such assurance Yea his very mistaking and misconstruction of the great mans meaning when he saith If you will trust to or rely upon mee alone for it being possest with a conceit that his want of a full perswasion that hee will doe it which hee cannot yet for his heart-bloud bring his minde to any setled assurance of doth evidently shew that hee doth not trust to him may bee a meanes to make him beleeve that hee will never doe it for him because hee doth not what hee supposeth is therein absolutely required of him which to that great man also if hee should bee demanded of it not daring to tell an untruth would appeare And yet for all this hee may resolve to sticke to his mediation only and to rely wholly upon him and not to seeke or trie any other way whatsoever any man shall perswade him to the contrary or whatsoever the issue and event of it shall be And even so may it well bee and is questionlesse with a Christian soule many times o Iohn 3.16 36. 5.24 God hath proclaimed and published a Patent of Pardon and salvation by Christ to all that trust to him for the same A man may so doe encouraged thereunto by this gratious offer and the condition to it annexed yea many an one so doth and yet partly out of the sight and consideration of his owne unworthinesse partly out of a kinde of timorousnesse and pusillanimitie of Spirit partly by reason of some strong melancholike imagination and partly also through some powerfull delusion of Satan not bee able possibly to perswade himselfe that Christ is yet his or that hee hath interest in him hath his sinnes pardoned for him and shall live eternally by him Yea the very mistaking of the true Nature of saving Faith and supposing the very essence of it to consist in this particular perswasion which yet is onely an effect and a fruit yea such a fruit of it as doth not necessarily alwayes spring from it p Psal 31.22 77.7 8 9. 88.14 116.11 nor is at all times of the yeere ever constantly found on it and that therefore hee doth not trust in Christ so long as hee wanteth it is a maine meanes to keepe many from it and from the comfort of it which yet have true Faith and doe unfainedly trust in Christ for all that As by many other sound and undoubted Arguments which if they bee questioned with and urged to it not daring to deny them lest they should lie against their owne Conscience may bee drawne from their owne confessions and answers concerning themselves when there is no feare of Hypocrisie lest they should therein dissemble being more prone to charge than to cleare and to alledge matter against themselves than to produce any thing for themselves will evidently appeare Among which Arguments also even this though it come last yet is none of the least if their Conscience unfainedly can testifie for them that though they have not yet such a perswasion and assurance of Gods mercy toward them in Christ for the remission of their sinnes and the salvation of their soules yet they q Psal 51.11 12. unfainedly desire and r 2 Pet. 1.10 labour instantly for it and though they cannot yet attaine to it yet they ſ Ephes 6.24 love the Lord Iesus heartily and t Coloss 1.4 his members for his sake and u 2 Chron. 14.11 rest and repose themselves wholly upon him and Gods mercy in him x Act. 4.12 Iohn 6.68 renouncing all other meanes of remission of sinne and salvation without him with y Iob 13.15 a full purpose of heart and resolution still so to doe z Psal 40.1 expecting when God shall in mercy be pleased to looke gratiously upon them and to vouchsafe them that assurance that as yet they have not * Prov. 16.10 Who so trusteth in the Lord saith Salomon O blessed is hee And what a great measure of grace is it for a man to trust thus in God * This is that certaintie of adherence distinct from the certainty of evidence of which Mr Hooker on Abakk 1.4 and cleave fast unto him while hee lieth yet under the sense and apprehension of his wrath Conclusion Those therefore whatsoever they are that having by these or the like Notes and Signes examined themselves have found their hearts to bee sincere and upright with God albeit this their beginning of Grace bee mixt with much weaknesse they may know thereby and assure themselves that they have right to and interest in the Light and Ioy of the Iust here spoken of and they may therefore safely lay hold on it admit it give way to it receive it and harbour it in their hearts yea that they wrong themselves Gods grace in them and his goodnesse towards them when a Psal 77.2 they refuse and repell it having so good and sure ground for it having so great cause as wee have here shewed to rejoyce Light and Ioy being sowen here not for the righteous alone but for all that are upright in heart Which Ioy the Lord in mercy vouchsafe b Esa 61.3 to all
bitterly he bewaileth his restraint in this kinde how instantly hee sueth to God for freedome of resort how he blesseth those that had liberty of repaire or place of abode there even the very birds themselves that had accesse but to build thereabout and you will soone see a strange difference betweene that worthy man of God and these that so highly over-prize their owne private devotions as thus to under-value the publike assemblies of Gods Saints and the ministery of his Word § 75. And yet neither also is this sufficient indeed that we frequent the publike meanes private helpes must be added and adjoyned thereunto of meditation of conference of supplication of examination of confession and the like that though much of most of the weeke be taken up with our worldly affaires yet we reserve some time amids them constantly every day for some spirituall imployment For as it is with our clockes and our watches that unlesse they be wound up at certaine times they will slacken their motion yea by meanes of the heavy weights and plummets of lead that hang on them they will at length come downe to the ground and so stand stone still So is it with our soules we have our earthy affections and our worldly thoughts as heavy weights hanging so at the heeles of them that unlesse they be at some certaine times wound up as it were by the use of some holy exercises they will grow slacke and sluggish in their mounting up to Heaven-ward yea at length it may bee come to an utter cessation of all endevour in that kind For this cause David as q Psal 1.1 2. he maketh this one property of a Blessed man that he maketh Gods Law his daily yea and his nightly meditation So he professeth of himselfe that it was r Psal 119.97 one of his daily exercises to meditate on Gods Word and ſ Psal 16.7 63.5 6. 119.62 it was his nightly imployment to bee singing of Gods praises He had certaine set times every day for meditation and invocation t Psal 55.7 at morning at noone-tide and at even And besides those ordinary set times he tooke occasion oft extraordinarily as opportunity was offered even u Psal 119.164 seven times a day that is many times to be lauding of the Lord either for his judgements or for his mercies And the like should wee doe every one of us if we desire to keepe this spirituall Watch fresh in our soules and x Rebus non me trado sed commodo Quocunque constiti loco aliquid in animo salutare verso Cùm me amicis dedi non tamen mihi abduco nec cum illis moror quibus me causa ex officio nata civili congregavit sed cum optimo quoque sum ad illos animum meum mitto Senec. epist 62. Et ad Lucil. ibid. 15. Quicquid facies citò redi à corpore ad animum illum diebus ac noctibus exerce would not have them wholly dulled with or drowned in the world we should set some time apart every day from our worldly affaires to be spent in reading in meditation in conference with God at least in prayer and invocation of his name in search of our soules in acknowledgement of our sinnes c. And so intermingle the one with the other that by over-eager attending the one we doe not wholly neglect the other It is that that would fit us for the publike ministery and make it the more effectuall with us As on the other side y Legatur Chrysost de Lazaro Divite homil 3. it is well observed that the want of such private imployments maketh the publike ministery altogether unprofitable with many z 2 Tim. 3.7 who heare much and are at many Sermons but gaine little by any because they are not carefull hereby either to prepare their hearts before hand to receive the seed of the Word as into ground fitted for it or to water and cherish what they have taken in on the Sabbath by a constant course of religious offices in the weeke following § 76. Nor let any man alledge here in way of excuse for himselfe that for the workes of his calling they are so many so manifold he cannot possibly finde any spare time to spend thus in religious imployments For to omit what might be said further in way of answer hereunto did they esteeme so highly of holy things as the worth of them well deserveth they would finde time for them as well as they doe ordinarily for matters of farre lesse weight than it Yea that which is a foule shame to consider those that will pretend such straits of time to shift off such imployments can finde many of them time enough if not more than enough to follow their vaine and idle disports And canst thou finde every day almost spare time enough at large for the one and canst thou no day almost finde the least spare time at all for the other Undoubtedly that day maist thou well esteeme but evill imployed whereof thou spendest more part in thy vaine delights than in the advancement of thy spirituall good To conclude if we will watch aright and as wee ought as the workes of our speciall callings must not be neglected so our spirituall good and those meanes either publike or private that tend directly to the nourishing and improving of it are to bee principally regarded And therefore so are we to ply and follow the one that yet even amids them we take time for and * Sicut laborantibus manibus nec oculus proptereà clauditur nec auris abstinet ab auditu sic imò multo melius laborante corpore mens quoque ipsa sua intenta sit operi ut non prorsus vacet Bern. de divers 40. exclude not wholly all minding and meditation of the other yea so warily in their due season to attend either that neither wee bee surprised with slouth and idlenesse on the one side nor yet with worldlinesse on the other And thus have wee seene both what it is to watch why wee are so to watch the manner how wee must watch and the meanes whereby wee may bee enabled so to watch in some measure Question § 77. Now here ere we end would a Question be answered For may some say But is it possible for any man living by this manner of watching to keepe ever waking by thus watching against sinne to keepe himselfe wholly free from sinne To passe by here that conceit of some Schoole-men Answer that a man cannot keepe himselfe free from all sin in generall but that he may from any one sinne whatsoever in particular that he may though not from all yet from this or that sinne Which they expresse by a similitude a Exemplum ponitur de existente in vase perforato qui licet possit quod libet singulorum foraminum obstruere non tamen omnia dum enim unum obstruit aliud patens relinquitur
owne losses yet amids all these difficulties it is said of David that i 1 Sam. 10.6 He cheered up himselfe in the Lord his God And so should evâ—ry one doe that truly and sincerely feareth God and is carefull to walke in the obedience of his Will though he sit in darknesse saith the Prophet and have no sparke of light that his outward estate is able to afford yet k Esa 50.10 Let him trust in the Lord and rest him on his God and even then also endevour l Psal 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ad civ periclit to be glad and rejoyce in his favour and mercy when his present estate seemeth to give all cause to the contrarie This the rather Gods Children should strive and straine themselves Motives 4 unto as to attaine so at all times to retaine and maintaine this alacritie and cheerfulnesse in their soules Motive 1 First because the want of it is a great enemy to thankfulnesse m Psal 33.1 Rejoyce in the Lord ye righteous saith the Psalmist for it becommeth the upright to be thankfull as if they could not bee thankfull unlesse they were n Beneficia hilares accipiamus gaudium profitentes id danti manifestum sit ut praesentem fructuÌ„ capiat Iusta enim causa laetitiae est amicum laetum videre justior fecisse Sen. de ben lib. 2. c. 22. Gratias agere gaudentis est Ibid. l. 3. c. 3. cheerfull And certainly we cannot be so thankfull to God as we should for his favours so long as we have no joy of them as we take not delight in them Yea we are too too o Ingrati gratiae uti saepe Augustin unthankfull to the grace of God and value his goodnesse at too low a rate if wee suffer any outward thing what ever it be and much more toyes and trifles matters of no moment to deprive us of the joy that wee might and should enjoy in it Motive 2 Secondly because the want of it is a great hinderance unto the performance of good duties p Psal 2.11 Serve the Lord with feare saith the Psalmist and rejoyce before him with reverence And when thou commest to appeare before the Lord thy God in thy festivals q Deut. 16.11.14 15. See in any case saith God that thou rejoyce And r Deut. 28.47 48. Because thou wouldst not serve the Lord thy God with joyfulnesse and with gladnesse of heart for the abundance of all things therefore shalt thou serve thine enemies that he shall send upon thee in hunger and thirst and nakednesse and in want of all things It is as Å¿ 2 Cor. 9.7 Rom. 12.8 Qui cum tristitia manum porrigit remunerationis fructum amittit Pulchrè eleganter in colorando beneficio candor jucunditatis laudatus est voce illa poetica Ovid. Met. ante omnia vultus Accessere boni Bern. in Cant. 71. a cheerefull giver so t Tertius obedientiae gradus hilariter obedire ut voluntati cordis simplicitati operis vultus bilaritatem adjungas Idem de grad obed a cheerfull server that God loveth and delighteth in And u Multum colorat obedientiam obsequentis pultus serenitas Quis imperet libenter tristitiam efflinti Bern. ibid. Quitquid facis cum hilaritate fac bonum tunc benè facis Sin autem cum tristitia facis fit de te non ipse facit August in Psal 91. it taketh away the grace of all holy duties when with hanging of the wings and flagging affections when with drooping lumpishnesse deadnesse and dulnesse wee goe about them Motive 3 Thirdly because it heartneth Gods enemies and giveth them occasion of triumph when they see Gods Children hang the head Then o Psal 13.2 doe Davids enemies exult over him when they see him smitten with sorrow and like one at his wits end It is not so much the crosses and calamities that befall Gods Church and Children as p Fructus contumeliae in sensu indignatione patientis est Sen. de constant sap c. 17. their taking them too much to heart and their heartlesse carriage under them that heartneth and encourageth the adverse partie and giveth them occasion to triumph As q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.14 4.8 9. Genus ultionis est eripere ei qui fecit contumeliae voluptatem Sen. de const sap c. 17. we triumph over them though they seeme to prevaile against us when we shew our selves undaunted and undismaid notwithstanding their extremest rage and r Nempe idcircò aliquis te laedit ut doleas quia fructus omnis laedentis in dolore laesi est Ergò cùm fructum ejus everteris non dolendo ipse doleat necesse est amissione fructus sui Tertull. de patien c. 8. nothing vexeth them more than when they perceive that notwithstanding all that ever they can doe yet our courage is not quailed So on the other side againe it putteth courage into them when they perceive us to be discouraged it ministreth matter of joy and insultation to them when they see us dejected and disheartned and our countenances cast downe as if we despaired wholly of divine either protection or deliverance and were not onely at our wits end but at our hopes end also Motive 4 And lastly because it disheartneth many from good courses As Å¿ Num. 13.31 the Spies that were sent to view the Land of Canaan by their cowardise and faint-heartednesse brought up a slander upon that good land that God had promised to bestow upon his people and so t Num. 14.1.4 made the people that they had no desire to set further forward toward it but began to entertaine thoughts rather of returning backe againe into Aegypt So this heavy and uncomfortable state and carriage of Gods Children causeth religion and godlinesse to bee misdoubted and traduced as a most heartlesse and uncomfortable course is a means to bring an imputation upon the good waies of God as if nothing but melancholy fits were there to bee found and that sullen humour were the onely predominant in all pious and religious persons and so beateth backe many from setting foot into good courses that were comming on before yea maketh many call in question and doubt shrewdly of the truth of those things that the Spirit of God speaketh so u Psal 4.6.7 68.4 5. 89.15 16 17. 118.15 Prov. 29.6 Rom. 5.2 3. oft in the Word concerning the joy and comfort of the Godly mans estate All which well considered it standeth us every one in hand Conclusion that are attained to the state of grace and favour with God as we desire to shew our selves truly and throughly thankfull to God for it and to expresse our thankfulnesse in such a cheerfull performance of good duties as may put life and grace into them as we would bee loth to hearten Gods enemies and adde courage unto
est Et tu reddes c. Si secundum opera redditur quomodo misericordia aestimabitur If the happinesse of the Saints be of mercy and not of merit how is it said Thou wilt render to each one according to his works If according to mens works it be rendred how may it bee deemed mercy Hee thus answereth y Sed aliud est focundâ—m opera reddere aliud propter ipsa opera reddere Greg. ibid. It is one thing to render according to workes and another thing to render the reward for the workes themselves a In eo quod sec opera dicitur ipsa operum qualitas intelligitur ut cujus apparuerint bona opera ejus sit retributio gloriosa Ib. In the one is noted onely the quality of the worke a farre other exposition than b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertitur secund in meritum vel promerito dignitate operum Quid est enim reddere sec opera nisi reddere sicut opera merentur Bellarm. de justific l. 5 c. 2. Bellarmine giveth of it that those that have done well shall receive a royall reward And in the other then consequently should be implied an equalitie between the worke and the wages But c Illi namque beatae vitae in qua cum Deo de Deo vivitur nullus poterit aequari labor nulla opera comparari c. Greg. ibid. No labour or worke of ours nothing that we can either doe or endure by the Apostles owne testimonie can be equall to or once compared with that blessed life wherein men shall live of God and with God For d Rom 8.18 Minora sunt omnia quae patimur indigna pro quorum laboribus tanta rependatu futurorum merces bonorum Amb. epist 12. the sufferings of this life yea e Ne si unus quidem universas sustineret Bern. de Temp. 48. all of them if any one man could and should undergoe them all saith Bernard f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar homil 15. from the very beginning of the world too saith Macarius unto the worlds end are not worthy saith the Apostle of the Glory that shall bee revealed g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dicit nobis sed in nobis Neque enim crimus otiosi spectatores sed participes gloâ—iae 1 Ioan. 3.2 Bern. de Praecept Dispens not unto us as he also well observeth but in us And h Quid sunt merita omnia ad tantam gloriam Non sunt talia hominum merita ut propter ca vita aeterna debeatur ex jure aut Deus injuriam faceret si eam non donaret Bern. de Temp. 48. Itaque scitè Prosper in Psal 102. Per candem misericordiam dantur corona meritorum per quam data sunt merita coronarum what are all mans merits then saith Bernard to it that it should of right be due to them or that God should doe men wrong if hee bestowed it not on them as i Rhem. in Heb. 6.10 our Rhemists before affirmed that he should k Neque gratia salutis operibus debetur sed solius Dei bonitati Iac. Faber in Luc. 3. The grace therefore of salvation is not due to workes saith Faber l Deleatur Index expurg Belgic which the Popish purgers crosse out of him but to the goodnesse of God alone m Non in Meritis sed in misericordia Dei salus humana consistit Origen in Rom. l. 9. cap. 11. Nor doth mans salvation consist in mans merits but in Gods mercy saith Origen Consider 2 Againe the prayers of Gods Saints strike all upon this string Of David Chrysostome observeth The Saints Prayers that though he were n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de Compunct 2. a man of singular parts for sincerity and piety by o 1 Sam. 13.14 Gods owne testimony of him and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Psal 12. had many good deeds that hee might have alleaged yet q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. in all his prayers ordinarily r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. he hath recourse onely to Gods mercy Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. that alone he pleadeth that alone he relieth upon t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem de Compunct 2. and desireth to be saved by u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 12. Let others saith he alleage and plead what they list x Psal 13.5 I will hope in thy mercie that I plead and alleage and that doe I hang all mine hope upon And y Psal 4.2 Have mercy on me and heare me and z Psal 6.2 Have mercy on me for I am weake And a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 6. The same song saith he have we need to sing every one of us albeit we had done ten thousand times tenne thousand good deeds and attained even to the very highest pitch and perfection of righteousnesse b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Psal 4. for it is yet of mercy and loving kindnesse still that wee are heard and that wee are saved for all that So the same David againe else-where c Psalm 109.21 But thou Lord deale mercifully with me for thy Names sake And d Psal 6.4 31.16 109.26 Save mee for thy Mercy sake e Propter misericordiam tuam non propter meritum meum August in Psal 6. Ruffin ibid. For thy mercy not for my merit saith Augustine f In misericordia tua non in justitia mea Ruffin in Psal 30. For thy mercy not for my righteousnesse saith Ruffine g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 108. Non quia ego sum dignus sed quia tu es misericors August in Psal 30. Conc. 3. Not because I am worthie but because thou art mercifull saith Chrysostome h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ibid. He flieth onely to Gods goodnesse and his loving kindnesse i Gratuita gratia commendatur non ex operum debito Prosper post Aug. in Psal 108. Commending Gods free grace not claiming ought as due to his good deeds saith Prosper It is as if he had said k Non de meis meritis confâ—dens ut me salvum facias supptico sed de sola misericordia tua praesumens impetrare quod non de meritis meis spero Greg. in Psal Foenit 1. I intreat thee to save me saith Gregory not trusting to mine owne merits but presuming onely to obtaine that of thy mercy which by mine owne merits I have no hope to obtaine Or l Noli me audire secundum judiciariam severitatem sed sec misericordissimam bonitatem Aug. in Psal 30. ex eodem Lombard ibid. I intreat thee to heare me not in thy judiciary severity but in thy most mercifull bountie saith Augustine m Negat merita sua Cassiod in Psal 30. He
teach his sonnes and his whole houshold to walke in Gods wayes b Eccles 12.1 Remember thy Creator to wit to feare and serve him saith Salomon in the dayes of thy youth And c Ephes 6.4 Yee Fathers saith the Apostle Paul bring up your Children in instruction and information of the LORD And great reason for Parents so to traine them up if they desire or regard their good Reason 1 For 1. there is no true wisdome but in it d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 9.10 Virtutum omnium fundamentum pietas Cic. pro Planc Timor Domini principium sapientiae The Feare of God is the Beginning of Wisedome saith Salomon Yea Timor Domini caput or praecipuum sapientiae The Feare of God is the chiefe and principall point of Wisedome saith both f Psal 111.10 David the same g Prov. 1.7 Salomon And Iob long before either of them e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Prov. 3.9 4.7 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 28.28 Quod idem ferè Salomon Pro. 15.33 Timor Domini est sapientia ipsa The Feare of God is wisedome even wisedome it selfe No true wisedome without it no true wisedome but in it To be taught our Children therefore if wee would have them wise if wee would not have them fooles and ideots as they must needs be without it Reason 2 2. There is no true happinesse without it no blessednesse but by it For it is that that Gods blessing is entailed unto even all the good blessings both of this life and the next and Blessednesse it selfe not temporall onely but eternall For i Psal 112.1 Blessed is the man that feareth God and k Psal 128.1 Blessed is every one that feareth the Lord and l Prov. 28.14 Hee is a blessed man that standeth alwayes in awe For m 1 Tim. 4.8 Godlinesse that is the Feare of God hath the promises both of this life and of that that is to come Of this life For n Psal 34.9 10. There shall be no want to those that feare him they shall lack nothing that is good for them And of the life to come too For o Psal 103.17 The loving kindnesse of the Lord is for ever and ever upon them that feare him and his p Ita verto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prout usurpatur Psal 112.3.9 2 Cor. 9.9 10. bounty or mercy upon their Childrens Children And therefore no marvell if Salomon as in the Entrance into his Proverbs he maketh the Feare of God the Beginning of all so in the Conclusion and shutting up of his Ecclesiastes he maketh the same Feare of God the very Summe and the End of all q Eccles 12.15 Summa or Finis rei Will you heare saith he what is the Summe or the End of all Feare God and keepe his Commandements For that is the whole dutie of man and that is the only meanes to make man truly happy the maine matter that Salomon there intended to teach Vse 1 Now this First may teach you that be Parents Masters and Teachers what to labour in if you desire the true welfare and happinesse of those that be under your charge or Gods blessing upon them and your labours and endevours with them even to teach them the feare of God You are not to thinke it enough that you have taught them some trade that you have given them learning humane learning I meane that they may live by another day but you must withall or else you come far short of that you should doe teach them also to feare God and so to serve him here as they may live with him eternally when they goe hence To which purpose it is well observed that the promise of a blessing to be continued to posteritie though made to the observance of all Gods precepts yet is r Exod. 20.6 Deut. 5.10 more specially annexed to the second Commandement in the Decalogue which is concerning the service and worship of God God thereby intimating what Parents and others should principally apply themselves to have planted in their Families if they would have Gods blessing entailed upon their issue For as for other things even Heathen and Infidels or meere Civill and naturall men will be ordinarily teaching and instructing their Children to forbeare and abhorre lying and stealing and loosenesse of life and surfeting and excesse and the like because such things may make them unfit for common and civill society or may be a meanes to waste them and that that they shall leave them But God would have us and those that be truly godly will regard it to goe a step further and to teach them a lesson beyond all this not civilitie alone but true piety too that wee may be blessed in them and they inherit Gods blessing with us And surely what difference will there be betweene a Christian Parent and an Heathen a Christian Schoole-master and a Pagan if the Parent or Schoole-master teach his Children and Scholers matter of civilitie or humane learning alone Doe not Heathen even the same As the Apostle speaketh in another case ſ 1 Tim. 5.8 He that provideth not for his Familie is worse than an Infidell So here that Parent that bringeth up his Childe idly is worse than many an Infidell he that traineth him up in some worldly trade only is no better than they That Schoole-master that teacheth them not at all that be committed unto him is worse than many an Infidell hee that giveth them humane learning onely is little better than they That Parent or Teacher that doth not teach them Civilitie comes far short of many Heathen ones he that doth teach Civilitie and not Piety withall goeth no further than they have gone Vse 2 Lastly Children also must learne to feare and to serve God If your Governours must teach you it then questionlesse you must learne it t Eccles 12.1 Remember thy Creator saith Salomon in the dayes of thy youth And u Psal 119.9 Whereby shall a boy or a Childe saith David make his path pure but by taking heed to it according to Gods word It is an idle conceit of many that Religion and Godlinesse is not for Children that such things concerne them not There is no age freed from it And therefore Iohn writeth unto and directeth what hee writeth unto all x 1 Ioh. 2.12 13 14. not to old men and young men strong growne men onely but to Children and little ones also And surely most equall it is that as the y Vt primitiae rerum ita primitiae dierum Greg. in Evang. first-fruits of other things so the first-fruits of our yeeres should goe also to God It is but a Devillish Proverb A young Saint and an old Devill The Holy Ghost by Salomon assureth us the contrary z Prov. 22.6 Teach a Childe saith he in the trade of his way and hee will not depart from it when hee is old
above saith the Apostle Paul And h Rom. 2.7 To Member 1 those that by continuance in well doing seeke glorie and honour and immortalitie Act. saith the same Apostle And i Matth. 13.45 The Kingdome of Heaven is like Observat 1 a Merchant that seeketh pretious Pearles saith our Saviour Sought thus they must be in two respects k Ratione dâ—fficultatis In regard of the Difficultie And l Ratione dignitatis in regard of the Dignitie of them First in regard of the Difficultie of obtaining them m Prius est quarere quam acquirere because Without Respect 1 seeking they will not be had Reason 1 1. Things must be sought that cannot easily be compassed such n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Cratyl Hyppia maj de repub l. 4. Plut. de Paedag. difficilia qua praeclara Sine studio et ardore quodam mentis in vita nihil quicquam fit egregium Cic. de orat lib. 1. all things of worth and weight are ordinarily and such also these are They are compared to a Kingdome both here and oft o Matth. 3.2 5.3 Iam. 2.5 2. Pet. 1.11 Apoc. 1.9 else-where And a Kingdome wee know is not easily conquered a Crowne is not ordinarily compassed with ease It is not wonne commonly without battaile nor bought but with bloud They are compared to p Matth. 13.44 treasure and matter of q 1 Tim. 6.6 gaine And worldly Wealth wee well know and the heavenly much more will not be gotten but with labour and travell Reason 2 2. Things must be sought that are not naturall that come not by kinde So * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Ethic. Nicom l. 2. c. 3. Arts and Sciences because r Nemo nascitur artifex Nemo nascitur sapiens Sen. de Ira lib. 2. cap. 10. no man is borne an Artist must by studie and industrie be attained And much more then this Å¿ Ars artium regimen animarum Gerson de Recid pecc Ars est bonum fieri Ad hoc sed non cum hoc nascimur Sen. epist 9 Art of Arts this t Ars regnandi Art of reigning this u Ars benè beateque vivendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. Arian l 3. c. 26. Ars vitae cic Tuscul l. 2. Ars vitae rectè agendae Sen. epist 94. Ars benèvivendi Idem ep 90. Virtus ars est benè vivendi Aug. de civit l. 4. c. 21. Art of happinesse Rowse Art of living well and happily yea of living everlastingly x Non dat natura virtutem Non contingit virtus animo nisi instituto edocto ad summum assidua exercitatione perducto Sen. epist 9. will not without much studie and industrie be learned especially lighting upon such blocks as we all are naturally being borne y Iob 11.12 Psal 73.22 Prov. 30.2 Ier. 10.14 starke ideots and of our selves wholly z 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncapable of ought in it 3. Things must be sought that are not every where to be had as forreine commodities that must be farre fetcht But such is a 2 Pet 3.13 Mat. 13.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar homil 38. praeclara rara the Righteousnesse spoken of in this place It is a simple that every soile will not beare a rare drugge that every country or climate will not afford b Eccles 7.29 It grew once in Paradise But upon the fall of our first Parents c Terras Astraea reliquit Ovid Met. lib. 1. Neglecta terras fugit Astraea Memor Octav. 2. 1. ad superos Astraea recessit Iuven. sat 6. Terra cessit incoelumque â—igravit Lact. instit l 5. c. 5. it left this world and it is d Iob 28.13 14. not now to be found here on earth in the land of the living It must be fetched againe as e Hesiod Oper. l. 1. they say fire was by Prometheus from heaven f Iam. 1.17 Every good giving and every perfect gift saith S. Iames commeth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Act. 14.17 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 21.25 i. à â—eo Drus in prov quaest l. 2. c. 61. from above Reason 4 4. Things lost must be sought ere they can be againe found So our Saviour saith g Luk 19.10 he came to seeke what was lost And h Luk. 15.8 9. the Widow in the Parable by seeking found her lost i Drachma eniâ— valebat 7. denarios cum dimidio Breerwood de num Iud. cap. 1. testor Such are these wee had them once but wee have now lost them Our first Parents were k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. in ostro nati uti Claudian nup. Honor. Mar. borne as I may so say with this l Genes 1.26 27. Eccles 7.29 royall robe they were created with this m Psal 8.5 imperiall Crowne But the Devill stript them of it n Porrexit pomum surripuit Paradisum Bernard de Grad humil 4. he cheated and coosened them of this Crowne as wee use to doe Children with o Gen. 3.5 6. the Apple or p Ficum vult Moses Bar-Ceph Theod in Gen. quaest 28. Malogranatum Machmed in Alcoran Malum Medicuâ— alii alii Perficum quod Peche Gall Aliipomum Paradisi prout fructum quendam Syri indigitant Sed Malum ex Hebraeis quidam ex Cant. 2.3 vide Perer ad Genes what ever fruit it were that he tendred unto Eve So they lost it and their posteritie must recover it ere they can enjoy it they must win this Crowne againe before they may weare it Respect 2 Thus you see then that these things must be sought in regard of the hardnesse and difficulty because otherwise they cannot be had Now they must againe be sought in regard of the dignitie of them Which worth and dignitie of them appeareth in the next Point Vses 2 But before wee passe to that the Vse of this in a word Vse 1 And the First use hereof may be for Confutation Confutation to controll the vaine conceits of those that thinke that these things will come without seeking q Credunt dormientibus sibi haec confecturam Deum Ter. Adelph 4. 5. Non curant quaerere quae tamen desiderant invenire cuoiunt consequi non sequi Bern. in Cant. 2. that hope to have them though they never once looke after them or the meanes whereby they may be attained that make account that heaven and happinesse will drop into their mouths if they doe but gape when they lye a dying and say Lord have mercy upon mee or Lord helpe mee to Heaven It were to little purpose for our Saviour to incite us here to seeke thus after them if without such seeking they might be had No r Prov. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menanâ— If thou seeke for it saith Salomon as for silver and search
come of an Achilles if he prove like Thersites So it had beene lesse evill for Manasses to have descended immediatly from an Achaz or an Achab than descending as he did immediatly from an Ezechias to prove in conditions and course of life a second Achaz or an other Achab. This consideration may well be a strong engagement to godlinesse where but either parent onely hath beene religious For if h 1 Cor. 7.14 either partie beleeving though the other be an infidell be of force sufficient to bring the Children bred betweene them within compasse of Gods Covenant surely the godlinesse of either though the other were prophane must needs be no small tiall to oblige their issue the more straitly to that course which they stood bound to have taken though their parents had beene both of them utterly irreligious But in this kinde hath God to you beene more abundantly gratious in blessing and honouring you on both sides with two such worthie Parents whose memorie as it is and will ever be deservedly honoured with all those that here knew them so it is justly expected that it be revived in you especially and the residue of their issue as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid Meleagr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl Antigon in a lively monument and one better than of marble or brasse not of their earthly and worldly but of their spirituall and worthiest parts Yea as k 1 King 1.37 Davids Courtiers sometime wished that his sonne Salomon might in state and honour not succeed onely but exceed David his father so the like may well in some regards be expected at your hands in well-doing and piety not to parallel onely but to surpasse him you sprang from For to omit that God hath furnished you with some abilities of learning that hee had not that he hath called you sooner and entred you earlier you have the more day before you Your worthy Father hath broken the ice to you he hath laid you to your hand a good foundation of religious courses in that Familie that you are to be Head unto hereafter hee hath setled neere you and obliged unto you * Mr. T. Baily sometime Fellow of Maudlins in Oxford a man of singular parts who as he was sometime your Tutor and Governour so will not cease now to be a Counsellor and Coadjutor unto you by whose advice and assistance you may have plentifull meanes of furtherance in that godly course that by Gods gratious goodnesse you have already made entrance into Sir you see what a taske is exacted of you what a necessitie of well-doing and of proceeding in good courses is every way imposed upon you Let all laid together prevaile with you to make you as the more carefull to affect and embrace all good meanes of helpe and furtherance therein so the more forward and diligent from time to time instantly and incessantly to crave further grace at his hands by whose strength wee all stand who as hee hath begun this his gratious worke in you so is alone able to finish it and I doubt not but hee will so doe to his owne glory in you and your eternall glory with him And to this purpose may this loose discourse afford you any the least helpe I shall esteeme it a sufficient recompence of my labour in the publishing of it what ever the issue be otherwise If any other beside shall reape benefit thereby I desire but that God may have the praise of it and my selfe onely their prayers Howsoever it prove it shall remaine a testimonie of the sincere love and respect that hee beareth and oweth to you and the house you come of who both is and shall by Gods grace alwayes continue Your Worships hearty well-wisher and affectionate Kinsman THOMAS GATAKER Euripides Helena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imple tuorum vota dum refers pii Mores parentis namque honoris culmen hoc Summum parente siquis editus pio Pietate patrem ipse prosequitur pium CHRISTS GENERALL Watch-Word MARK 13.37 WATCH § 1. The Occasion THere be a Adventus duo alter in humilitate alter in sublimitate Tertull. Apolog Adventus Domini duplex Bern. in advent serm 4. imò triplex ad homines in homines contra homines ib. 3. Primus in humilitate postremus in majestate Gregor Rom. mor. l. 17. c. 19. Occultus quo venit judicandus manifestus quo veniet judicaturus August de temp 220. Venit enim salvator veniet damnater Idem in Ioan. tract 4. two commings of our Lord and Saviour Christ mentioned in Scripture the former of them in mercy b Matth. 18.11 Iohn 12.47 to save the world the latter of them in majestie c Matth. 16.27 Iohn 5.22 27 28. to judge the world Some of those that lived in the time of the former had d De illo ab eo quaesierunt quem sperabant non de illo quem jam videbant Aug. epist 80. moved question to our Saviour himselfe concerning the latter e Marc. 13.4 Mat. 24.3 When will the comming of the Sonne of man be Now our Saviour in way of answer unto this question layeth downe both the certaintie and the uncertaintie of his second comming the certaintie that it shall be the uncertaintie when it shall be That which is wont to be said of the day of Death being no lesse true of the day of Doome f Nihil certius nihil incertius Bern. de Coena Dom. ser 2. medit c. 3. epist. 105. There is nothing more certaine and yet nothing more uncertaine g Caetera nostra bona mala incerta sunt sola mors certa est Aug verb. Dom. 21. incerta omnia sola mors certa cujus etiam hora incerta est Idem in Psal 38. Nothing more certaine than that it shall be as sure wee use to say as Death and may well say as Doome For h Mark 13.31 Mat. 24.35 Heaven and earth saith our Saviour shall passe away but so shall not my word And yet i Poena certa hora incerta mors certa dies mortis incertus Aug. ibid. nothing more uncertaine than when it shall be For k Mark 13.32 Mat. 24.36 Of that day and houre knoweth no man ought no nor the Angels in heaven nor the Sonne l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ad Eunom serm 4. ex eo Eulogius cont Agnoitas apud Photium biblioth cod 230. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephrem ad Anatol. quaest 1. Secundum sormam servi Aug. de Trin. l. 1. c. 12. In statu humiliationis Vorst apolog disp 2. §. 33. Parum enim solidum quod Aug. in Psal 36. in Gen. contra Manich. l. 1. c. 32. 83. quaest 60. sed de Trinit l. 1. c. 12. nescit i. nescire facit Neque firmum satis quod Greg. Rom. l 8.
is true joy there is sound joy there is unutterable joy l 1 Pet. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You rejoyce with a Ioy glorious saith the Apostle Peter and unspeakable And m 2 Cor. 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe over-abound exceedingly in Ioy saith Saint Paul as finding no words sufficient to expresse his joy with such joy as n Illud verum solum est gaudium quod non de terra sed de coelo est quod non de creatura sed de Creatore concipitur Cui comparata omnis aliunde jucunditas muror est omnis suavitas dolor est omne dulce amarum decorum omne foedum omne aliud quodcunque delectare possit molestum Bern. epist 114. no worldly joy is once to be compared with such joy o Apoc. 2.17 Ego neminem arbitror posse vel scire quid sit nisi qui acceperit Bern. in Cant. 3. Melius impressum quà m expressum innotescit Ibid. 9. as no worldly man is able to conceive what it is p Prov. 14.10 The soule only saith Solomon knoweth it owne bitternesse nor doth another feele its Ioy. And q Mel si non nosses quà m benè saperet nisi gustares non scires Lauda verbis quantum potes qui non gustaverit non intelliget Aug. in Psal 30. 51. Cyrill ad Ioan. lib. 4. c. 38. Greg. in Evang. 36. Talke saith Augustine as long as you will and all you can of honey and of the sweetnesse of it unlesse a man taste it hee can never conceive what it is So undoubtedly it is here r In his non capit intelligentia nisi quantuâ— atemgit experientia Bern. in Cant. 22. Expertus novit inexpertus ignorat Idem de divers 19. Hee alone that hath tasted it can tell what sweet peace and tranquillitie of heart and minde what unspeakable joy and comfort of spirit is there found and felt where the mercy of God in Jesus Christ is once soundly assured and sealed up to the soule Vse 2 Secondly this may serve for Exhortation Exhortation and incitement to Godlinesse and to godly Ioy to labour for it and to Ioy in it Branch 1 First to incite men to labour for righteousnesse if they desire to attaine to true and heartie rejoycing Wouldst thou have joy a Nemo est qui non gaudere velit Bern. de divers 19. Who would not For b Nemo est qui non beatus esse velit Aug. ep 121. de Trinit lib. 13. cap. 3. Vivere omnes bea è volunt Sen. de beat cap. 1. all men desire happinesse and * Beata quippe vita est gaudere veritate Aug. confess l. 10. c. 23. as there is no full happinesse without joy so there is no sound joy without true happinesse then c Disce gaudere Sen. epist 23. Hujus fundamentum quod sit quaeris ne gaudeas vanis Fundamentum esse dixi culmen est Ad summa pervenit qui scit quo gaudeat Ibid. learne here the right way to it then take that course that will bring thee to true Joy and sound Peace d Matth. 6.32 Seeke the Kingdome of God and the Righteousnesse thereof It is the righteous man onely that can truly rejoyce For o Rom. 14.17 The Kingdome of God is Righteousnesse and Peace and Ioy in the Holy Ghost There is f Gaudium in sine sed gaudium sine fine Bern. de divers 19. Ioy in the end saith Bernard and Ioy without end but g Est gaudium de regno Dei sed non est primum in regno Dei de justitia pace gaudium procedit Ibid 18. Laetitia merces justitia meritum materia est Idem de temp 30. the way to this Ioy is by Righteousnesse and Peace From Righteousnesse Peace floweth and Ioy from Peace The one is h Ipsa est via per quam ad pacem proceditur ad laetitiam pervenitur Idem de temp 30. Quid viam praetergredimini qui ad gaudium properatis Idem de divers 18. Quid praecipiti saltu justitiam transilientes pacem rem finalem in principium convertere pervertere vultis Ibid. 19. the way the other is the end and unlesse wee goe the way we can never come to the end It is true indeed if there were * Eundem cursu diverso portum petas Plin. lib. 9. epist 19. Hieron epitaph Nepot divers wayes that tended to one end it were no great matter which of them a man tooke though he should goe further about it may be and take somewhat the more paines yet he were sure at the last to arrive where hee would But when a man hath tried all other courses he shall finde in conclusion that there is i Gaudium hoc non nascitur nisi ex virtutum conscientia Senec epist 59. no other way but this to attaine to true joy and that all his labour therefore was lost in beating about and seeking by other courses to compasse it It was Salomons owne case And k Eccles 2.12 who can hope after him to discover some new passage that hee could not l Eccles 1.16 1 King 3.12 He was the wisest man that ever was m 1 King 3.13 Eccles 2.1 11. nor wanted he abundance of all such things as worldly men are wont to take delight in and make the matter of their joy But when n Eccles 1.13 17. 2.1 2 c. he had wearied himselfe in a multiplicitie of by-wayes treading one while in one path and travelling another while another and o Eccles 7.7 9. pursuing each as farre as any of them would lead at length hee concludeth that there was no true joy comfort and contentment to bee found in any thing but p Eccles 12.1 13. in the feare of God and in doing his Will and that in all other courses carried they never so goodly a shew with them or seemed they to promise never so great matters there was q Eccles 1.1 14 17. 2.1 11. nothing to be found but vanitie and vexation of Spirit and no more therefore to be gotten or gained by them And r Ve his qui praetere rediuntur viam qui relicta justitiâ vanam transitoriam laetitiam quaerunt Cùm enim de transitoriis quaerunt laetitiam non poterit non transire laetitia transeuntibus eis de quibus erat sic lignis deficientibus deficit ignis Bern. de temp 30. Ad â—audium pervenire cupis sed erras qui inter divitias illuc venturum esse te speras Inter honores gaudium i. inter solicitudines quaeris Ista quae sic petis tanquam datura gaudium voluptates caussae dolorum sunt Omnes tendimus ad gaudium sed unde magnum stabile consequantur ignorant Ille ex conviviis luxuria ille ex ambitione circumfusa clientium tuâ—ba ille ex amisa alius ex studiorum
Spirit doth kindle and set up in the hearts of Gods Children Yea why should not God himselfe g Iohn 1.8 9. Lumen illuminans non illuminatum 1 Ioh. 1.5 the onely true and eternall Light h Psal 74.16 the Creator of that Light and the i Psal 36.9 Well-spring of Life and Light k Ephes 3 17. dwelling himselfe by his Spirit in the hearts of the faithfull l Psal 18.28 112.4 Non potest defraudari laetitia cui Christus est gaudium Aeterna enim exultatio est ejus qui honolaetatur aterno Aug. apud Prosper sent 90. be able to afford them light in darknesse and to minister sound joy and sweet comfort unto them in the very midst of their heaviest and most hideous afflictions Hee can doubtlesse doe it at all times yea and many times also he doth it For m 2. Corin. 1.3 4. Non unius sed totius consolationes nec in hac nec in illa sed in omni tribulatione Bern. de temp 22. Blessed bee God saith the Apostle the Father of our Lord Iesus Christ the Father of Mercies and the God of all Consolation that comforteth us in all our troubles Yea that not onely comforteth us but comforteth us in that manner and measure that n 2 Cor. 1.5 As our Tribulations abound for Christ so our Consolations also abound in Christ And certainly as Well-water is wont in Winter-time to bee warmest so many times Gods Children in the midst of their greatest afflictions some * Act. 16.25 in the Dungeon some at the Stake some even o Read the storie of Iames Bainham and of Rob. Glover and of Thomas Hauks and Rose Allen as also of Iohn Denley Iohn Lomas Iohn Denme and Thomas Spicer with their consorts that sung in the fire in Foxes Acts and Monum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Iul. exact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem epist. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Iul. Imp. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem de Cypr. Crucem multi abominantur crucem videntes sed non videntes unctionem Crux enim inuncta est per gratiam spiritus adjuvantis infirmitatem nostram non levis tantum sed suavis fit non modò non molesta sed etiam desiderabilis omnino delectabilis Bern. de temp 70. 109. 111. in the Fire flaming on every side of them have found greater comfort than ever they did when they were free from those afflictions have had such strange joyes even there and then imparted unto them as they were scarce ever before acquainted with To perswade the godly Martyrs to courage constancie and cheerefulnesse in their sufferings for Christs cause the Auncients used a two-fold Consideration One was that they could expect to suffer no harder nor harsher things at the hands of cruell Tyrants p Horretis omnes hasce carnificum manus Num mitiores sunt manus medentium Laniena quando saevit Hippocratica Vivum secatur vulnus recens cruor Scalpella tinguit dum putredo abraditur Putate ferrum triste chirurgos meis Inferre costis quod secat salubriter Non est amarum quo resormatur salus Videntur isti carpere artus tabidos Sed dant medelam rebus intus vividis Prudent Stephan 14. than divers had done and had beene willing to yeeld themselves unto upon advice of the Physitian at the hands of the Chirurgion Another was that no cruelty could be exercised upon them but that some q Timebit forsan caro gladium gravem crucem excelsam rabiem hestiarum summam ignium poenam omne carnifieis ingenium Sed spiritus contra ponat sibi carni acerba licet ista à multis tamen aequo animo excepta imò ultro appetita famae gloriae causa nec à viris tantum sed etiam à foeminis Lucretia stupri vim passa cultrum sibi adegit ut gloriam castitati suae pareret Mutius manum suam dextram in ara cremavit ut hoc factum ejus fama haberet Minus fecerunt Philosophi Heraclitus qui se bubulo stercore oblitum exussit Empedocles qui in ignes Aetnei montis desiluit Peregrinus qui non olim se rogo immisit cùm foeminae quoque mortem contempserint Dido Asdrubalis uxor quae cum filiis in incendium patriae devolavit Regulus ne unus pro multis hostibus viveret arcae inclusus quot clavos tot cruces pertulit Anaxarchus cùm in exitium ptisanae pilo contunderetur Tunde tunde aiebat Anaxarchi sollem Anaxarchum enim non tundis Zeno Eleates consultus à Dionysio quidnam Philosophia praestaret quum respondisset Contemptum mortis impassibilis Tyranni flagellis objectus sententiam suam ad mortem usque signahat Tertull. ad Martyr in apolog others either out of an ardent love and affection to their Countrey and a zeale of the good and welfare of it or out of a desire to maintaine their credit and reputation or out of an affectation of future fame and renowne or r Eadem omnia saevitiae cruciatus certamina jam apud homines affectatio quoque morbus quidam animi conculcavit Quot otiosos affectatio armorum ad gladium locat Certè ad feras ipsas affectatione descendunt de morsibus de cicatricibus formosiores sibi videntur Iam ad ignes quidam se autoraverunt ut certum spatium in tunica ardâ—nte consicerent alii inter venatorum taureas scapulis patientissimis inambulaverunt Bestias foemina libens appetiit utique horridiores aspides serpentes Tertull ad Martyr Inventus est qui slammis imponerâ—t manum cujus risum non interrumperet tortor Sen. epist. 76. out of a resolved obstination and obfirmation of minde had not quietly onely and patiently but even cheerfully endured the like Yea the Heathen man observeth that not onely Å¿ The Stoicks of whom Act. 17.18 those Philosophers that made Vertue the chiefe good but t The Epicu eans of whom there also those also that pleaded wholly for pleasure and placed all Humane yea and Divine Happinesse in a manner wholly in it yet held that a man might bee cheerfull amids the most exquisite torments that might be u Vir fortis justus cùm mortis suae pretia ante se posuit in summa voluptate est periculo suo fruitur Senec. epist. 76. Ignis si singulis membris admoveatur paulatim vivum corpus circumeat licet ipsum corpus bona conscientia plenum stillet placebit illi ignis per quem fides collucebit Idem de benes lib. 4. cap. 22. the one in the consideration of his honesty and fidelity that hee suffered for x Si uratur sapiens si crucietur in Phalaridis taâ—ro si erit d cet Quam suave est hoc Quam hoc non curo Epicurus apud Cic. Tuscul lib. 2. Sen. epist 66.
〈◊〉 Greg. Naz in Heron. more affectionate toward them and the more tender and charie of them when it is so with them Yea I say not what infirmitie but what disease almost is there so loathsome as will keepe a mother from tendering and tending her childe In like manner is it with our Heaxenly Father whose love and affection to his goeth infinitely beyond the love and affection of any earthly father or mother whatsoever For p Psal 103.13 as a Father saith the Psalmist is pitifull unto his Children so is the Lord pitifull to those that feare him And q Esa 49.15 the most naturall mother the kindest and tenderest Parent that is may sooner forget or not regard the fruit of her owne body than he can forget or not regard them And r Malac. 3.17 I will spare them saith he that feare me and thinke on my Name as a man spareth his owne sonne that serveth him He loveth and delighteth in his little Å¿ Ezek 34.16 Esa 40.11 Non agnamve sinu pigeat foetumve capellae Desertum oblita matre referre domum Tibull â—leg 1. weake ones his novices his young t 1 Cor. 3.1 2. Babes in Christ that can scarce almost creepe much lesse goe well alone yet as well as in his great ones his strong his well growen ones that are able to helpe and to tend others For u Psal 147.11 The Lords delight is in all those that feare him and that rely upon his mercy He is content to accept of at their hands what they are able As a little done by a Sonne giveth his Father much better contentment than a great deale more done by a meere stranger or a servant And there is the difference betweene a Sonne and a Servant that a Servant if he cannot doe his Masters worke x 1 Sam. 30.13 his Master will not keepe him hee must goe seeke him some other service whereas a Sonne albeit he be not able to doe ought yet y Iohn 8.35 he is not therefore cast off his Father keepeth him not for the service that he doth or can doe him but he keepeth him because he is his Sonne Yea it is not the wants and infirmities and imperfections or the remainders of sinne and corruption in Gods Children that can cause God to cast them off or to abhorre them z Peccata nobis non nocent si non placent Aug. de temp 181. Et apud Ioan. de Tambac in consol Theolog. Our corruptions shall not hurt us if they doe not please us saith Augustine Nor is it so much our corruptions as our pleasing of our selves in them that maketh God to be displeased with us Any beginning of sincere sanctifying Grace then argueth Gods Childe and a weake Childe of God being yet a Childe of God as well as a strong hath good cause and great cause therein to rejoyce Respect 2 2. This a Iustitia inchoata non consummata inchoate Righteousnesse or b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.23 first fruits of Gods Spirit is as a sure Signe and Seale of Iustification and Adoption for c 1 Cor. 6.11 1.30 Iustification also and Sanctification are never sundred or severed all that are truly Iustified are sincerely Sanctified and all that are sincerely Sanctified are truly Iustified also so is it a firme pledge and pawne or d Aria potius quà m pignus quia pignus redditur arra retinetur Hieron in Eph. 1.14 Aug. de verb. Ap. 13. de visione Dei apud Bedam in Ephes earnest rather of future Glorification and of whatsoever of Gods gratious Promises remaineth yet to be made good Christ is as I may so say * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.22 the Suretie wee have for them Hee is as e Coloss 2.14 our Suretie to God for the discharge of our debt so Gods Suretie to us for the performance of his Promises And Gods Spirit in the Graces of it is the earnest that hee hath given us already before-hand for the better assurance of what is to follow f 2 Cor. 1.20 All the Promises of God are in Christ Yea and Amen that is firme and stable saith the Apostle And g 2 Cor. 1.21 22. It is God that establisheth us with you in him who hath also annointed and sealed us and put the earnest of his Spirit in our hearts And h Ephes 1.13 14. this holy Spirit of Promise wherewith wee are anointed and sealed is the earnest of the Inheritance by Christ purchased for us for assurance of possession As a penny therefore given in earnest bindeth as firmely as a pound if the partie at least bee a sure and sufficient man that one dealeth with so even the smallest measure of sincere grace being Gods owne earnest bindeth him in regard of his Promise accompanying it for i Nam ut Iurisconsulti pignus donum est verbo vestitum Nec potest esse sine pacto pignus without some such word of agreement and promise it could not be an earnest to the making good of all his gratious Promises made to the faithfull in generall to those that have received it in particular and may as well therefore * 2 Thess 2.16 minister good Hope and give undoubted assurance of the performance thereof unto them in due time And as a weake but a true Faith may as well lay hold upon Christ and receive him by God offered as well as a strong as k Fides licet exigua infirma accipit nihilominus quae largitur Deus haud secus ac puerulus parvula vel scabiosa mendicus manu ille panem hic stipem porrectam accipit perinde ac si major aut sanior esset Spin. de Iustitiae Christ a feeble and a shaking hand may as well receive a Kings almes as the lustiest and the ablest mans hand that is So even a weake beginning of saving and sanctifying Grace if it can bee discerned and discried amids a multitude of wants may as well give assurance both of present Grace and Favour and of future Glory with God as the greatest measure that may be And as a peece of Gold that such a poore sicke mans weake hand receiveth of the Kings gift may as much glad him at the heart stand him in as much stead and doe him as much good as that that is received with a better So Gods gift by a weake Faith received and apprehended may as well comfort a mans soule and as well joy him at the heart being it may stand him in as much stead and be as beneficiall to him for his good as being received by a stronger Yea the maine and principall matter of our joy here being grounded upon not so much what we have already as what we l Rom. 5.2 12.12 hope for and shall have though a peece of gold be better worth and a man therefore may doe more good with it than he can with a small
in Sion that yet want it and increase it dayly in the hearts of all those that already have it untill wee come all to meet and partake together in that c Psal 16.11 fulnesse of Ioy which shall never againe bee interrupted or eclipsed in us d Iohn 16.22 shall never in whole or in part bee taken againe away from us Amen FINIS Iacobs THANKFVLNES TO GOD FOR GODS GOODNES TO IACOB A MEDITATION ON GENESIS 32.10 Wherein by the way also the Popish Doctrine of Mans Merit is discussed By THOMAS GATAKER B. of D. and Pastor of Rotherhith LONDON Printed by IOHN HAVILAND for FVLKE CLIFTON 1637. TO THE RIGHT WORSHIPFVLL Sir WILLIAM WHITMORE of Appley in Salope Knight And Mr. GEORGE WHITMORE of London Alderman Saving Health true Honour and eternall Happinesse RIGHT WORSHIPFVLL I stood obliged to the Stock you both sprang from before I was able to apprehend what such obligation meant Your worthy Mother was one of those that presented me to the sacred Laver and that undertooke there in my behalfe Shee answered there for me * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priusquam respondere possem uti Iunius vertit Psalm 119.67 when I could not answer for my selfe and did further also then seale up her free affection to me with a reall testimonie of her Love Neither did her kindnesse towards me then and there expire but as it was oft renewed in her life time when occasion thereof was offered so it ceased not untill her selfe deceased Shee performed one of the first religious Offices for mee soone after my birth and it was one of her last Pious works to remember me among others whom she had performed the like Office for at the time of her decease Some monument of my thankfull acknowledgement hereof being desirous to have extant whom should I addresse it unto rather than your selves the only two Principals now left of that Family Being therefore moved to make publike two of my weake Discourses containing the explication of two portions of Scripture of some neare relation the one to the other the one of them relating a memorable example of the performance of that that is promised in the other to wit of Gods blessing of those with temporall things that are carefull to looke after the spirituall This of the twaine I chose the rather to present your Worships The Worshipfull Companie of Haberdashers withall partly because at the motion of the one of you being then Head of that worthy Societie which I acknowledge my selfe also a debtour unto it was by word of mouth at first delivered and partly also that it may helpe for the best also even * Genes 35.1 Jacob himselfe in this kinde need helps to egge you on whom God hath blessed with so large a portion of his bountie unto those religious offices that by occasion of Jacobs example men of your rancke are therein encited unto whether risen from meane estate as with him here it had beene or from the first largely and liberally endowed as your selves The Worke indeed is growne much larger than at first was delivered by reason that a Question betweene us and the Romanists concerning Mans merit is therein now discussed which was then but touched upon and pointed at onely neither the streights of time admitting over-long discourse then nor such matter of controversie so well befitting the occasion that then was The rest without any materiall alteration or addition is the same for substance that then it was Which recommending entirely as now it is to your Worships together with my Love and Christian service to you both and mine heartie Prayers to God for the well-fare spirituall especially of you and yours with the rest of the Branches of that Family wheresoever now transplanted I take leave of you for the present and rest Your Worships ever in the Lord THOMAS GATAKER IACOBS THANKFVLNES TO GOD FOR GODS GOODNES to JACOB GENESIS 32.10 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 THese Words are parcell of a Prayer conceived by the Patriarch Iacob in a time of distresse Coherence after his departure from Laban when a Verse 6. tidings were brought him that his brother Esau was comming in armes against him with foure hundred men at his heeles His Prayer consisteth of foure parts Iacobs prayer Parts 4. There is in it Part 1 1. A serious Protestation concerning the ground of his journey and his leaving of Laban to wit b Tu â—hâ—isti Vers 9. Gods owne Word hee had not done what he did of his owne head but by c Chap. 31.3 13. Gods speciall direction a good argument to assure him that God would therein secure him having his Word and Warrant for the ground of his Action d Summa est Deum sequi ducem secaritas Incedit tutâ—s qui ducem sequitur Deum Ambr. de Abraam s 1. c. 2. He walketh surely that walketh warily He walketh warily that walketh with warrant Part 2 2. An humble Confession and e Vers 10. acknowledgement of Gods goodnesse towards him illustrate and amplified by his owne unworthinesse of it and so f Indignitatis agnitio ingratitudinis amolitio a secret insinuation of his thankfulnesse for it Part 3 3. An instant suit and Supplication to God that hee would vouchsafe to stand by him in his present distresse and g Vers 11. deliver him out of the great danger that hee was in at that instant walking in no other way than that God himselfe had set him in Part 4 4. An Allegation of h Vers 12. Gods gracious promises i Chap. 28.14 15. formerly made him which might seeme likely to faile and to be utterly frustrate if he were now left to the mercie of his mercilesse Brother who minded nothing but the destruction of him and all his The words of my Text Text. are the second Part Part 2 And therein are these Particulars Particulars 1. His owne Vnworthinesse I am not worthy 1. Iacobs unworthinesse 2. Gods Goodnesse 2. Gods goodnes laid downe 1. In the Grounds Grounds 2. of it Mercie 1. Mercie and Truth 2. Truth Mercie in promising Truth in performing 2. In a Fruit Fruit. and Effect of it Iacobs Iacobs Penurie present estate now at his returne from Laban compared with what it was when he went thither He went over Iordan with his staffe alone And he was now become two bands or two troopes Gods bountie Where first in Generall Generall observe we ere we come to the Particulars * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost tom 8. serm 14. Iacobs Iacobs thankfulnesse Thanksgiving promised before his Petition How before he come to crave what he would have of God he doth in thankfull manner mention what already he had
received And withall note we k Arrogans oratio si ab homine quid petiturus dicas statim Da mihi Hoc peto Debet inchoari Oratio à laude Dei ut sequatur supplicatio Ambr. nomine de Sacram. l. 6. c. 5. Observat 1 The usuall practice of Gods people to beginne their prayers and petitions to God with a thankfull commemoration of mercies formerly received So Moses l Psal 90.1 Lord thou hast beene our refuge from one generation to another And the Saints elsewhere m Psal 85.1 Lord thou wast sometime favourable to thy Land in bringing againe the Captivitie of Iacob c. And n Psal 44.1 Wee have heard O God from our Fathers reports what wonderfull workes in times past thou wroughtest for them And David o Psal 71.18 19. Lord thou hast kept me from my childhood up till now Therefore will I talke of thy wondrous workes Forsake me not now untill mine old age nor when I am gray headed c. Reasons 2 Now this they doe Partly in regard of God And partly in regard of themselves Reason 1 First in regard of God to testifie their Thankfulnesse to him and p Deum siquidem ad ampliora dandum provocamus quando sibi de praeteritis gratias referamus Sicut agricola terram illam diligentius colit quae uberius fructum reddit Alex. Carpent destruct Vit. Par. 6. cap. 4. to incite him thereby the rather to vouchsafe them further favour being so thankfull for the former For q Optima petitio ipsa gratiarum est actio Thanksgiving is the best and r Efficacissimum genus est rogandi gratias agere Plin. Paneg. the most effectuall forme of Prayer And ſ Ascensus gratiarum descensus gratiae Invitat ad magna qui gratanter suscipit modica spem de futuris recipit qui transacta beneficia recognoscit nec desperatione frangitur qui magnorum munerum consolatione roboratur Cassiod Variar the ascent of our thanksgivings to God is a meanes to procure a more plentifull descent of his mercies upon us It is as a little water powred into the Pump when the Springs lye low that bringeth up a great deale more together with it Or as t Mirabili natura si quis velit reputare ut fruges gignantur arbores fruticesque vivant in coelum migrare aquas animamque etiam herbis vitalem inde deferre Plin. hist nat lib. 31. cap. 1. the Vapours that ascending up from the earth are a meanes to bring downe raine for the watering of it where it was parched and dried up and so making it fertile where it was barren before Secondly in regard of themselves to strengthen their Faith in assurance of future favour and safegard from God upon ground and experience of his former goodnesse For u Sequentium rerum certitudo est praeteritarum exhibitio Greg. in Evang. hom 1. Ex perceptione praeteritorum munerum firma fit expectatio futurorum Bern. de Temp. 18. in Psal 90. Serm. 7. the receipt of former mercies Reason 2 giveth good hope and assurance of future favours x Psal 4.1 Heare me saith David when I call y Deus justitiae mi i. Deus mi justissime Sicut Coloss 1.13 Heb. 1.3 Esa 2.20 31.7 Quanquam potest exponi etiam Deus vindex assertor justitiae meae uti Iun. alii O my righteous God or God of my righteous cause Thou hast formerly delivered mee when I was in distresse Have mercy therefore now againe on me and give eare to my Prayer And z Psal 27.9 Thou hast beene my succour leave me not now nor forsake me a Deus salutis pro salutifero ut turris salutum pro omni modo salutifera 2 Sam. 22. ult O God my Saviour And b 1 Sam. 17.37 The Lord that delivered me from the clawes of the Lion and the paw of the Beare will deliver me also out of the hand of this uncircumcised Philistine So the Apostle Paul likewise c 2 Cor. 1.10 Who delivered me then and doth yet deliver me and I trust that he will further deliver me againe And againe d 2 Tim. 4.16 17 18. The Lord stood by mee when all forsooke me and I was delivered out of the mouth of that Lion Yea the Lord will deliver me from every evill worke and preserve me to his everlasting Kingdome That which may serve to teach us Vses 2 Vse 1 First to keepe in minde carefully Gods former mercies and not suffer them by forgetfulnesse to slip away from us We should bee in this regard to use the Heathen mans comparison like e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carneades apud Plut. de tranquill Quod Budaeus perperam est interpretatus dum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse existimavit Sic qui pomum in manu suae die dimidia tenuerit reliqua dici parte pomi servabit odorem Bernard de Temp. 31. Civet boxes which though the Civet bee taken out of them yet retaine still the sent of it The sweet sent of Gods mercies and gracious deliverances should remaine still in our mindes by a faithfull and carefull remembrance of them even when the act it selfe is over And this should we the rather doe Inducement that wee may thereby bee encouraged the more constantly and confidently to depend upon God and his goodnesse for the time to come For this is one maine cause of our usuall distrust of Gods Providence in times of trouble or in danger and distresse that f Psal 78.7 8 10 11 12. Quod scimus cum necesse non est in necessitate nescimus Bernard de Consider l. 2. we remember not what God hath in former times done either for others or for our selves This it is that maketh men ready when charge beginneth to come on them and things goe backward with them g Psal 125.3 to put their hands to iniquity and by fraud and deceit or by exaction and oppression or by becomming instruments of evill offices to great ones to seeke to repaire their losses or to enlarge their estates And men are wont to pretend a kinde of necessity of so doing they should h Largitio fontem ipsum benignitatis exhaurit Ita benignitate tollitur benignitas quâ quo in plures usus sis eo minus in multos uti possis Cic. Offic. l. 2. apud Lactant. Instit l. 6. c. 11. Hinc Hieron ad Paulin. Etiam liberalitate perit liberalitas not be able to defend the world as they speake unlesse they so did there would be no living for them in the world if they did otherwise As if God were not as well able to provide for them then as before-time hee had beene as if either continuance of time had weakned his hand or by his former bounty his wealth and treasurie were exhausted or wasted As with man it oft falleth out No i Esa 59.1 Gods hand is not
Domino suo ut non nisi in fola Dei misericordia respiret Idem de temp 50. This is mans true confidence to fall from himselfe and rest on his Lord refreshed in nothing but his mercy onely And elsewhere c Non 〈◊〉 quod queras quibus meritis speremus bona Sufficit ad meritum scire quod merita non sufficiant Idem in Cant. 68. No man need as he for what merits of ours we expect good things at Gods hands It is merit sufficient to know that no merit is sufficient And againe d Meâ—â—m meum miseratio Domini Ibid. ser 61. Gods mercy is my merit e Et si mihi meritum deest sed non illi miseratio Ibid. ser 14. Though I want merit yet wanteth he no mercy f Non sum plaâ—â— meriti inops quamdiu ille miserationum non fuerit Quod si misericordia Domini multae multus nihil ominus ego in meritis sum Ibid. ser 61. Nor can I want store of merit so long as he hath store of mercy Much merit have I since that he hath so much mercy 3. But why should they trust thus in Gods mercy alone or why may they not trust safely enough in their owne merits also For so his Assertion was that in them men might trust to and that there was ground good enough for them so for to doe g Propter justitiae incertitudinem Bellarm. ubi sup In regard saith he of the uncertainty of a mans owne righteousnesse h Quia multi salluntur dum putaent se habere quod non habent Idem de Iustif l. 3. c. 8. because a man may be mistaken in it and imagine that he hath it when he hath not But certaine or uncertaine how can mans merit bee the ground of his salvation if his salvation depend upon Gods mercy alone Or how is mans merit necessarily required unto salvation if by Gods mercy alone he may be saved without it 4. i Propter periculum inanis gloriae Idem ubi sup In regard also saith he of the jeopardie of vain-glory In which clause he acknowledgeth that this their Doctrine of mans merit is a dangerous Doctrine as Bernard also tearmeth k Stultum periculosum est suis quenquam confidere meritis Bern de Divers 32. Periculosa habitatio eorum qui in meritis suis sperant periculosa quia ruinosa Idem in Psal 90. Serm 1. the practice of it both foolish and perillous and such as may soone puffe up mens minds with vain-glory yea l Discamus de nostra omninò industria maegis autem de nostris diffidere meritis Bern. de Temp. 75. Nam sibi quidem ipsi fidere non fidei sed perfidiae est nec confidentiae sed diffidentiae magis in semetipso habere fiduciam Is verè fidelis est qui nec sibi credit nec in se sperat factus sibi tanquam vas perditum Id quod sola facit humilâ—tas cordis ut non sibi fidelis anima innitatur sed descrens semetipsam super dilectum innixa ascendat de deserto Idem de Temp. 16. with pride and presumption hee might well have said the very bane of all true confidence grace goodnesse and godlinesse And consequently as a most dreadfull * De Pharisaeo Chrysost tom 8. Ser. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rocke threatning ship-wracke of salvation to be most warily shunned and eschewed of all those that are jealous of miscarying and desirous of eternall well-doing I will adde here but the Confession of one or two of their owne Writers †Ego prorsus existimo piè Christianè dici quod debeamus niti tanquam restabili quae sustentat nos sustitia Christi nobis donata non autem sanctitate gratia nobis inhaerente Contaren Card. de Iustific I am wholly of this minde saith Cardinall Contarene that it is a pious and a Christian-like saying that wee ought to rely as on a thing stedfast and able to support us on Christs righteousnesse bestowed upon us not on holinesse or grace inherent in us On this alone as certaine and stedfast ought we to rest And †Summo consensu vereres omnes tradunt fiduciam remissionis peccatorum etiam eorum que post regenerationem admittuntur spem veniae vitae eternae in sola Dei misâ—ricordia merito Christi esse collocandam Cassand Consult art 6. All the Ancients with generall consent saith Cassander deliver that confidence for remission of sinnes and hope of pardon and life eternall is to bee placed in Gods mercy alone and Christs merits To which purpose also he alleageth a place of Pope Gregory to this effect “ Non in fletibus actibus nostris sed in Advocati nostri allegatione considimus Greg. in Ezech. hom 1. We trust not in our owne teares or deeds but in our Advocates plea. And as for trust in ought else saith Adrian of Vtrech who was Bishop of Rome also afterward †Sunt merita nostra veluti baculus arundineus cui dum quis innixus fuerit confringitur perforat manum innitentis Adrian de Traject in 4. Sent. Our merits are but as a staffe of reed which if a man leane to or rely on it knappeth asunder and runneth thorow his hand that relieth on it It is the surest course saith Bellarmine it is the only sure course say we to trust only in Gods mercie So said the Ancients before us as some of their owne you see confesse with us And to teach men in stead of it to trust in their owne merits is to teach them * Bain spirit Armor to exchange a rocke for a reed Nor can there be any safetie at all in so doing unlesse it bee safe to rely on so deceitfull and dangerous a stay as is sure to serve them all by their owne Adrians confession that trust thereunto as †Esa 36.6 Rabsake saith Aegypt did as “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Apophth the Spartan said Athens would have done if Greece should have relied on it Thus then sometime they seeke to salve and qualifie this their pestilent and poysonfull doctrine which at other times as not halfe but wholly ashamed to owne it they doe utterly deny and disclaime It is m Octavum Philippi Mendacium In art 20. Confess Iubent Catholici Doctores mereri remissionem peccatorum operibus Bellar. in Iudic. de Libr. Concord Philip Melancthons eighth lie saith Bellarmine that our Teachers will men to merit remission of sinnes by their workes These words I finde not at all in the place out of which they are alledged Neither know I what Edition of that Confession hee followeth But suppose that Philip say so Why is it a lie Is it not true that they teach so Yes doubtlesse Bellarmine himselfe else-where confesseth that n Andr. Vega l. 13. in Concil Trident. c. 36 contendit satis fieri pro
enduring to strike saile or to stoupe an inch they will strive to live still according to their former meanes and shape their expence not by what they have but by what they have had and so whereas the Lord in mercy had yet left them a competency still t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Tranquil Meritò itaque Comic Stich. 1. 2. Eam mulierem sapientem praedicat quae aequo animo pati potest sibi esse pejus quam fuit they cast the helve as wee say after the hatchet and overthrow all Or u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion Caff hist l. 57. Apicius cum sestertiûm millies in culinam congessisset aere alieno oppressus rationibus inspectis superfuturum sibi festertiûm centies computavit velut in ultima fame victurus si festertiúm centies vixisset veneno vitam finivit Sen. ad Helv. c. 10. Hinc Martial lib. 3. epist 22. Dederas Apici ter trecenties ventri Sed adhuc supererat centies tibi laxum Hoc tu gravatus ut famem sitim ferre summa venenum potione duxisti Nil est Apici tibi gulosius factum they grow into such inward griefe and discontent because they cannot doe still as formerly they have done as either breaketh their hearts and shortneth their dayes or altogether disableth them unto the cheerfull performance of any good office either to God or man All which corruptions might soone be helpt if we could with Iacob here say and thinke as we say Non sum dignus Domine Lord I am not worthie of ought If we would looke out abroad but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Tranquil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Favorin majori se pauperiorum Turbae comparet Horat. Sat. 1. Si vis gratus esse adversus Deum adv vitam tuam cogita quam multos antecesseris Cum aspexeris quot te antecedant cogita quot sequantur Senec. ep 15. Aspice quanto major pars sit pauperum Idem ad Helv. cap. 12. cast our eyes now and then on those that have farre lesse than we have As Aristippus when a friend of his came to condole with him for some land that he had lost demanded of him what he had to live on himselfe and when he made answer that he had but some one small close onely he told him that b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristip apud Plut. de Tranquill there was cause rather for Aristippus to bemoane him than for him to bemoane Aristippus who had more than thrice as much land still left him to live on than he had It is hard but wee should finde some with c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogen apud Plut. de prof not de muribus quos reliqis suis vescentes parasitos suos appestitabat Laert. the Cynick yea not a few be we never so needy that would bee glad of our reliques Or if wee would but d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. apud Laert. Plut. de Sanit tuend Domum redeamus Cic. Bruto cast our eyes home-ward and consider our selves and our owne unworthinesse of ought we might soone see how little cause we have to be discontent in such cases For have we but little left It is more than we deserve Hath God taken much from us hee might well have tooke more As Anytus a Gentleman of Athens told his guests that were at table with him when Alcibiades a young Gallant came in a revelling humour and tooke away the one halfe of his plate that stood either for shew or service upon the cupboard and they marvelled much at it that Anytus could so take it affirming that he had dealt very unkindly with them e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. Dipnosoph l. 12 Vel ut Plut. in Alcib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulo tamen Plut. ex Athen. castigandum qui in Erot. sic extulit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xyland 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay rather quoth he he hath dealt very kindly with us that he hath left us halfe when he might have tooke all for it was all his or at his command So it is here indeed He taketh part that f Act. 17.25 1 Tim. 6.17 gave all and that might therefore as well take all as part because g 1 Chron. 29.12 14 16. all is but his owne They tell of a Iewish Doctor that was called h Rabbi Gam zoth ex ore D. Leifeild Rabbi This-too because hee used alwayes to say whatsoever befell him i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiam hoc bonum est Et hoc etiam Et hoc Sic Ezech. Esa 39.8 Et Antigonus morbo correptus leviusculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Apophth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. de Tranquill. This is good too and this too and this too and this too c. And in like manner may wee well say how little soever be left us This is more than I am worthie of and this too and this too c. If God shall againe and againe too never so often impaire our estates and by peece-meale withdraw from us what hee hath formerly conferred on us And consequently as k Doles quod amisisti gaude quod evasisti Sen. excerpt do remed fortuit he said to one that though with losse of goods had in safety yet escaped himselfe to the shore l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Tranquil not repine or murmur for what is lost but be thankfull to God m Esa 1.9 Lament 3.22 Ezra 9.13 15. Nehem. 9.31 for what is left and n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Epita Patr. Habere siquidem eripitur habuisse nunquam Sen. for what formerly wee have had Hitherto wee have considered of Iacobs unworthinesse by himselfe Particular 2 here acknowledged Gods goodnesse wee come now to see Gods undeserved goodnesse to Iacob Wherein there offer themselves to our consideration 1. The grounds of it and 2. The fruit and effect of it The grounds of it are two Grounds 2 Gods Mercie and Gods Truth His Mercie in promising what hee had now performed his Truth in performing and making good what he had promised Ground 1 First his Mercie where observe we that whatsoever wee have or hope from God it is all of meere mercie Gods Mercie Vnworthie of all thy Mercies saith Iacob And o Psal 103.4 who p Coronat te Vulg. Vatabl. quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona Vnde Aug. de verb. Ap. 2. Post redemptionem ab omni corruptione quid restat nisi corona justitiae Ipsa certè restat sed etiam sub ipsa vel in ipsa non fit caput turgidum ut recipiat coronam Dicturus erat Coronat me merita mea fatetur c. debitum redditur non donatur Audi c. De miscricordia te coronat de miseratione te coronat Non enim dignus fuisti quem
vocaret vocatum justificaret justificatum glorificaret Et de sp lit c. 33. Hoe fiet in judicio ubi necessarium fuit commemorare miseric miserat Vbi jam exigi debita reddi merita sic possent videri ut nullus esset misericordiae locus Necessaria itaque est nobis Salvatoris misericordia sive cum convertimur sive cum praeliamur sive cum coronamur Idem de Corrept Grat. cap. 13. crowneth or q Cingit vel circumtegit Iun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Psal 5.12 Benevolentiâ tuâ tanquam umbone circumteges eum Observ 3 invironeth thee rather with Mercies saith the Psalmist and r Psal 103.10 doth not deale with thee according to thy deserts Å¿ Nam si secundum merita tibi daret damnaret te August in Psal 102. Si quod debetur redderet utique damnaret Idem in Psal 31. Si vellet pro meritis agere non inveniret nisi quod damnaret Idem in Psal 94. For if he should so doe hee should damne thee saith Augustine And t Psal 32.10 who so trusteth in the Lord Mercie shall u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompasse him on every side saith David Now this point Confirmation that all that we either receive or expect is of Gods Mercie howsoever it be by the former consideration sufficiently confirmed For x Vise August supr de verb. Ap. Serm. 2. if we be not worthy of ought then is nothing of merit And if nothing of merit then all consequently of mercie Yet consider we for the further proofe of it these two things The manner of Gods Promises and Consider 2 The prayers of Gods Saints Consid 1 First the Promises of God run all upon Mercy a Exod. 20.6 34.7 Deut. 5.10 Gods promises Shewing mercie to thousands with them that love him and keepe his Commandements And b Luk. 1.50 His mercy is for ever and ever on those that feare him c Psal 103.17 18. and keepe Covenants with him and thinke upon his Commandements to doe them And d Malac. 3.17 I will spare them and there is mercy then that feare me and thinke on my Name as a man spareth his Sonne that serveth him e Iam. 2.13 Misericordiam qui non praestat alteri tollit sibi Chrysol ser 42. There shall bee judgement without mercy to those that shew no mercy And f In illo judicio in que justi coronantur injusti damnantur alii cum misericordia alii sine miseric judicandi Nam cum dicit Iudicium erit sine miseric iis qui non fecerunt misericordiam manifestatur in his in quibus inveniuntur bona opera misericordiae judicium cum misericordia fieri ac per hoc ipsam etiam misericordiam meritis bonorum operum reddi Aug. de Corrept Grat. c. 13. If without mercy to those that shew no mercie then with mercie even to those also that shew mercy saith Augustine Yea so saith our Saviour himselfe g Mat. 5.7 Blessed are the mercifull for they shall have mercie shewed them And h Rom. 6.23 The grace of God is i Sicut Ioan. 12.50 17.3 Quod Piscator observat that is bringeth life eternall saith the Apostle Which place Augustine entreating of k Mors meritò stipendium quia militiae Diabolicae mors aeterna tanquam debitum redditur Vbi cum posset dicere rectè dicere Stipendium justitiae vita maluit dicere Gratia Dei vita aeterna ut hinc intelligeremus Deum nos ad vitam aternam non pro meritis nostris sed pro sua miseratione perducere August de Grat. lib. arb cap. 9. Gloss Ordin in Rom. 6. The Apostle saith he having said the wages of sinne is Death because everlasting death is repaied as of debt due to the service of Sin and Satan he doth not say albeit he might also so have said but the reward of Righteousnesse is Life eternall But he chose rather to say Gods Grace or l Gratia nisi gratis sit gratia non est August Enchir. c. 107. Gratia enim vocatur quia gratis datur Idem in Ioan. 3. Quomodò est ergò gratia si non gratis datur quomodo est gratia si ex debito redditur Idem de Grat. Christi c. 23. Nisi gratuita non est gratia Ibid. c. 31. Nullo modo est gratia nisi fuerit omni modo gratuita Idem de pecc Orig. cap. 24. free favour is Life eternall that thereby wee might learne that God bringeth us to Life eternall not for our Merits but of his Mercy In regard whereof Tertullian also very fitly tearmeth alluding to militarie matters m Mortis stipendium Vitae donativum Tertul de Resurr carn Quo vocabulo usus est Durand in 2. Sent. d. 27. q. 2. the one a Stipend the other a Donative because as Bernard saith well n Aeternam vitam nullis potes operibus promereri nisi gratis detur illa Bern. de Temp. 48. Vnde scitè subjungit Idem ibid. Ipse enim peccata condonat ipse donat merita praemia nihilominus ipse redonat it cannot be had but by donation or free gift And o Merces ex dono nulla est quae debetur ex opere Hilur in Matth. Can. 20. if of free gift then not of due debt or desert for any worke done saith Hilarie For p Debitum donum non consistunt Faber in Rom. 8. gift and debt cannot stand together saith Faber Yea Cardinall Cajetan himselfe on those words of the Apostle q Non dicit quod stipendia justitiae vita aeterna ut intelligamus non ex nostris meritis sed ex gratuito Dei dono assequi nos vitam aeternam Cajet in Rom. 6. He saith not The wages of righteousnesse is Life eternall but the grace that is the gift of God is life eternall that we may understand that we attaine life eternall not by our merits but by Gods free gift For which cause also he addeth In Christ Iesus our Lord. r Ecce meritum ecce justitia cujus stipendium est vita aelerna nobis autem est donâ—m ratione ipsius Christi Iesu Idem ibid. Behold the merit behold the righteousnesse the wages whereof is life eternall but to us in regard of Christ himselfe it is a gift And lastly to adde one place more of so many as might bee added Å¿ Psal 62.12 With thee is mercy saith the Psalmist to God for thou wilt reward every man according to his works Concerning which words Gregorie on that of the Psalmist t Psal 143.8 Make me to heare thy mercy in the morning which u Greg. in Psal Poenit. 7. he expoundeth the resurrection having moved this Question x Si illa Sanctorum foelicitas c. misericordia est non meritis â—oquiritur â—bi erit quod scriptum
renounceth his owne merit and n Salvum se petit fieri non sec merita sua sed propter divinam misericordiam in qua dum fixa spes ponitur venia facilius impetratur Idem in Psal 6. he desireth to be heard saith Cassiodore not according to his merits but for Gods mercy sake whereon when our hope is fixed pardon is the easilier obtained And o Psal 119.41 Let thy mercy also betide me and thy salvation according to thy Word p Secundum verbum tuum non sec meritum meum August in Psal 118. According to thy Word not according to my merit q Filius esse vult promissionis non elationis Ibid. A childe he would bee not of pride but of the promise saith Augustine And againe r Psal 25.11 For thy Name sake be mercifull to my sinne for it is much ſ Propter nomen tuum non propter meritum meum Ruffin im Psal 24. For thy Name not for my merit saith Ruffine and Bernard t Sed quantumlibet poeniteat quantumlibet se afflictet maceret Propter nomen tuum non propter meritum meum propitiaberis peccato meo ait justus Bern. de Divers 22. Be I never so penitent and afflict and macerate my selfe never so much u Totam salutem suam hic attribuit misericordiae salvatoris Hugo in Psal 24. He attributeth his whole salvation to the mercy of his Saviour saith Cardinall Hugh And x Psal 25.7 In mercie remember me or think upon me for thy goodnesse sake O Lord. y Non secundum iram qua ego dignus sum sèd sec misericordiam tuam quae te digna est Aug. in Psal 24. Not in wrath as I am worthy but as is worthy of thee in thy mercy saith Augustine z Non propter meritum meum sed propter bonitatem tuam Ex Aug. Alcuin Gloss Ordin Lomb. in Psal 24. For thy goodnesse not for any merit of mine saith Peter Lombard For a Dicendo Propter bon t. D. fecit intelligi Non propter mer. meum Cassiod ibid. When he saith For thy goodnesse his meaning is and he would so be understood Not for my merit saith Cassiodore Who thence also observeth that b Vnde nullum fas est aliquando praesumere nisi quem graviter contingit errare Idem ibid. No man without grievous errour may presume at anytime thereon And yet againe c Psal 31.3 For thy Name sake guide and conduct me d Propter nomen tuum non propter meritum meum Aug. in Psal 30. Conc. 1. Hugo ibid. in Psal 142. For thy Name not for my merit saith Augustine and Hugh the Cardinall after him e Non quia eo sum dignus sed ut tu glorificeris Idem ibid. Not for my worth desert or dignitie but for thy Glory And Hilary on those words of his f Psal 119.149 Heare my voyce according to thy mercy or thy loving kindnes O Lord. g Nos si semel jejunamus ut hominibus placeamus aut exiguum nescio quid damus dum pulsantem fores nostras inopem non sustinemus deberi nobis ut audiamur existimamus Hilar. in Psal 118. part 19. We saith he when wee have fasted some once out of vaine-glory or given ought to a begger for his meere importunitie thinke that God is bound by and by to heare us h Post haec c. in operibus bonitatis totius perfectus totum de Deo sperat totum ex misericordia ejus expectat omnem in ea spem reponit audiri secundum eam vocem suam rogat Ibid. Whereas David after all his hearty crying his night watchings his early meditations his continency in his younger yeeres his diligent enquirie into Gods Statutes and his carefull keeping of his Testimonies having attained to a perfection in all kinde of goodnesse yet hath his hope wholly in God and expecteth all from his mercy placeth all his hope in it and desireth to be heard according to it And Chrysostome preaching upon the Prayer of Eleazer entreating i Gen. 24.12 mercy and kindnesse for his Master Abraham k See Sermon on Eleazers prayer and whose merits might better have beene pleaded than his l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost tom 8. serm 15. That you may not imagine saith he that he demanded it as a debt Deale mercifully or shew mercy saith hee to my master Abraham m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Though we had done ten thousand good deeds saith he yet is it of grace that we require to be saved and of loving kindnesse not of debt or desert that we looke to receive this So the Apostle n 2 Tim. 1.16 17. The Lord shew mercy to Onesiphorus his family The Lord shew him mercy because he shewed me mercy For he often refreshed me and was not ashamed of my chaines but when hee was at Rome he diligently sought me and found me and in how many things he steeded me or supplied me at Ephesus thou well knowest And o Ibid. 18. the Lord grant therefore that he may finde mercy with the Lord in that day p Vt sicut Apostolum requirens invenit sic misericordiam quaerens inveniat apud judicem Ambr. nomine in 1 Tim. 1. That as hee sought me and found me so he may finde mercie when he shall seeke it at the hand of his Iudge saith one that beareth the name of Ambrose q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2 Tim. hom 3. That as I found mercy with him so may he finde mercy with God saith Chrysostome And marke you saith he how hee saith r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing or not any thing but mercy Eleemosynam that is word for word Almes that which ſ Ruard Tapper supra Absit ut tanquam pauperes eleemosynam expectent the Popish Professor so much scorned before Mercy in that day wherein t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall have much need of it u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ibid. if Onesiphorus for all these his good workes wee the most of us much more There is mercy as well for those that holpe him as x 2 Tim. 4.14 16. Aliter enim de eis qui ex malitia obstiterant aliter pro eis qui ex infirmitate deliquerant uti Aug. observat in Iosh quaest 30. for those that forsooke him as well mercy in rewarding the one as mercy in pardoning and not punishing the other So Daniel also y Dan. 9.18 Vide Hug. Card. in Iob 9.21 Wee present these our prayers unto thee not for any our righteousnesse that is any righteous workes of ours z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz adv Eunom Orat. 4. for we have none saith Gregorie Nazianzene such at least as we dare plead the worth of but for thy tender mercies Whereupon also saith Aquinas a
aut participium aut parilitatem aut praeeminentiam etiam invideat Quis enim meritum praetendat ubi in munere sola est gratia Gilbert in Cant. 27. Ita enim erga alios largitas ut erga alios nulla iniquitas Aug. de Persever cap. 4. than he giveth to many others We would thinke much that any man should take upon him to controll us in the disposing of our almes albeit oft-times p Multi sunt qui non donant sed projiciunt Senec. ep 120. wee erre much therein and q Errat siquis existimat facilem rem esse donare Plurimum habet res ista difficultatis si modo consilio tribuitur non casu impetu spargitur Idem de Beat. c. 24. Multi perdere sciunt donare nesciunt Tacit. hist l. 5. had need therefore of advice from others Great Potentates especially would take it in foule scorne that every base fellow should take upon him to direct them where and how to conferre their favours Much more it is extreme arrogancy and presumption in us when wee will take upon us to controll God in the distribution of his mercies as if he did not distribute them so equally as he ought Whereas we should rather endevour r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Stob. c. 3. Transeamus in ea in quae nos casus imò Deus ipse deduxerit Sen. de Tranq c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet Arian dissert l. 1. c. 12. Hinc Thymarides ei qui dixisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dii tibi dent quae velis respondit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imò velim ego quae Dii dederint Iamb vita Pythag. to bring our heart to his hand and shape our will to his pleasure that where he stayeth his liberality there wee stay our desires as in the wildernesse ſ Num. 9.17 18. the Israelites made stay where the Arke staied and when he enlargeth his hand wee in thankfulnesse enlarge also our hearts being thankfull to him for whatsoever wee have bee it more or lesse since that it is all of meere mercy not discontent for what we have not or for what we see others have Grounds 2 And thus was the former ground of Gods goodnesse his Mercy the latter followeth now his Veracitie his Fidelitie his Truth Particular 3 Truth hath here reference to a word of Promise Gods truth And wee may doe well to observe how these two are still coupled and yoaked together Mercy and Truth ſ Psal 25.10 All the wayes of God are Mercy and Truth Mercy Truth saith the Psalmist and that even to those that keep covenant with him And t Psal 36.5 Thy Mercie O Lord reacheth unto the Heavens and thy Truth or Faithfulnesse unto the Clouds And u Psal 40.11 Withdraw not thy tender Mercies from me O Lord but let thy Mercy and thy Truth alwayes preserve me And x Psal 138.2 I will praise thee for thy Mercy and thy Truth c. The one is the ground of Gods gracious Promises the other is the ground of the Performance of what therein he hath promised It is his Mercy that he doth ought at first and that hee promiseth further to doe ought And it is his Truth and his Iustice for y Ephes 4.24 25. Veritas sive veracitas pars est justitiae Ex Cicer. de Invent. Thom. sum part secunda secundae q. 109. a. 3. Truth is a part also of Iustice that he performeth and maketh good what hee hath promised Ground 2 So that here is A second ground of Gods goodnesse unto those whom by promise he hath vouchsafed to tie himselfe unto His Word and his Truth a Psal 43.3 Observat 4 Send forth thy Light and thy Truth saith the Psalmist to bring me againe to thine holy Hill And b Psal 54.5 Destroy mine enemies in thy Truth And c Psal 89.24 28. My Mercy and Truth saith God shall alwaies bee with him and my Covenant shall stand firme with him for ever For d Psal 89.33 34. I will not breake my Covenant nor will I falsifie my Truth And e Psal 146.5 6. Blessed therefore is the man whose hope is in the Lord who keepeth his Truth for ever It is his Mercy that moveth him it is his Truth that bindeth him It is his Mercy I say that induceth him to promise it is his Truth that obligeth him to make good what he hath promised A sure tie-all f Mark 13.31 Heaven and Earth may faile sooner than Gods Truth than g Iosh 23.14 hee should faile to make good ought that hee hath promised to his For first it is against the very nature of God to doe otherwise Confirmation h Psal 94.9 10. Non ergò audit qui fecit tibi undo audias non videt qui creavit unde videas Oculum in te non intendit suum qui fecit tuum Aug. de verb. Dom. 10. He that made the eare saith the Psalmist shall not hee heare and Reason 1 he that made the eye shall not he see and i Iob 35.9 he that teacheth man wisedome that giveth man understanding shall not he understand himselfe So hee that k Iohn 8.40 46. teacheth man Truth and of man l Psal 51.6 Zech. 8.16 Ephes 4.25 Iohn 4.24 requireth Truth shall not m Psal 89.33 hee keepe and observe Truth himselfe Yea how is it possible he should doe otherwise who is Truth it selfe who as hee is n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 31.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 65.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 3.14 a God of Truth and o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus veritas Ier. 10.10 Ioh. 14 6. Truth it selfe so his Word also is p Iam. 1.18 Apoc. 21.5 22.6 a Word of Truth and q Ioh. 17.17 Truth it selfe And therefore r Titus 1.1 he cannot lie ſ 2 Tim. 2.13 nor deny himselfe It were t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor Pel. lib. 2. epist 117. Haec posse impotentia est Anselm Prosol cap. 7. Nec est infirmitas ista sed firmitas qua falsa esse non potest Veritas Magna potentia non posse mentiri Aug. de Trinit lib. 15. c. 14 15. Ideo enim verè omnipotens est quia impotens esse non potest Gomar de Provid cap. 3. an impotencie in him if he were able to doe either u Matth. 7.11 If you that are evill know how to give good things to your children how much more saith our Saviour shall your Heavenly Father who is x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solus bonus Matth. 19.17 Goodnesse it selfe give good things to his So if y Psal 15.4 an honest man will be carefull to keepe his word one that hath but some small drop of this divine Truth distilled into his heart which floweth infinitely in God how much more shall he doe so who is
an Rhadamanth Aristot Ethic. l. 5. c. 5. there is nothing more equall than such requitals u 2 Sam 12.10 11. DAVID abuseth the wife of Vriah and x 2 Sam. 16.22 his owne sonne abuseth his in the same sort y 2 Sam. 12.9 10. He slayeth Vriah himselfe with the sword and for the slaughter of Vriah the sword haunteth his house a Iudg. 1.6 7. Adoni-bezeks cruelty on those that he had conquered was requited with the like executed through Gods just judgement on him by those into whose hands he fell and even hee himselfe acknowledgeth the equitie of it And b Exod. 22.22.24 Tolerabilius est siquis patiatur quod fecerit Miramur si nos barbari capiunt cùm sratres nostros nos faciamus captivos Diu id oppressione plurimorum elaboravimus ut captivando alios etiam ipsi incipiamus esse captivi Sentimus enim quae fecimus ac labores manuum nostrarum manducamus justo judice Deo solvimus quae debemus Miserti exulum non sumus ecce ipsi sumus exules Peregrinos fraude cepimus â—ecce ipsi peregrinamur Praejudiciis alios circumvenimus ipsi praejudicia nunc timemus Salvian de provid lib. 5. God threatneth such as oppresse poore widowes and orphans That their wives shall be widowes and their children orphans Consider 5 5. What neglects or evill acts being faultie in them wee have beene admonished of or checked for either publikely in the ministery of the Word or privately by good offices of friends or others yea or inwardly by the voice of our owne heart or the motions and suggestions of Gods Spirit and yet we have not regarded to amend and reforme For it is an usuall thing with God when his Word taketh not place nor prevaileth with us c A verbis ad verbera progreditur Esa 50.1.2 Ier. 26.3 4 5. to second it with the Rod as thereby d Vt fidem verbis verbera faciant dum corporis plagae testes sunt veritatis culpae Gregor in Evan. 37. to seale up and confirme the truth of it so e Esa 28.19 Vexatio intellectum dat auditui quia tunc peccator intelligit quod audivit cùm se jam pro contemptu vexari doluerit Greg. mor. l. 15. c. 22. to make us the more attentive unto it He doth as Absolom did with Ioab f 2 Sam. 14.30 31. when he would not come at him having sent once or twice for him he caused his servants to set his corne on fire and then commeth Ioab to him without further sending for to know what he would with him and why he had so served him And so saith Elihu doth God g Iob 33 14-22 he calleth upon men many times to breake off their bad courses either by outward admonitions or by inward suggestions * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Caes homil 12. which when men regard not he layeth some affliction upon them that continueth with them and sticketh by them till it have h Aures poena aperit quas voluptas clauscrat opened their eares that were stopt before and pulled down their pride or taken downe their stomack and made them to say with Saul strucken downe to the ground i Domine qâ—id vis faciam Act. 9.6 Lord what is it that thou wouldest have me to doe Considerat 6 6. How we have abused as well Gods judgements as his Mercies how we have either refused or neglected to hearken as well to the sound of Gods rod as to the voice of his Word what afflictions have formerly beene inflicted on us whereof little or no use at all hath beene made by us For that is also usually Gods manner when men profit not by such crosses as he hath formerly exercised them with k Ier. 5.3 6. Esa 9 17-20 Hosh 5.12 13 14. Amos 4 6-12 to proceed from shorter to some of longer continuance from milder to sharper courses He dealeth with the sonnes of men as the Physitian doth with his patient l Si malum morbi fortius creverit majorae remedia quaeruntur pro salute hominis solicita fortiùs se medicina opponit asperi cibi potus ingeruntur amari Et si convaluerit malum ignis adhibetur ferrum Firmic de error Gentil who when he findeth that the potion which he hath given his patient will not worke with him he secondeth it with some stronger purge when he perceiveth the disease to be so setled that sudden courses will not serve he prescribeth him a course of some longer continuance So our Saviour fore-warned the poore man whom he had healed That m Iohn 5.14 if he sinned againe some worse matter would befall him his not profiting by the former would procure unto him some further some farre heavier crosse And n Levit. 26.18 27 28 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. orat 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. God threatneth his people that if lighter matters would not amend them he would lay harsher and heavier things on them till they were even in a manner wasted and consumed withall Meanes 2 Secondly what we finde our selves thus faulty in we should endevour to reforme As we must labour to finde out the cause of the evill and what hath turned Gods face from us so should we withall labour to remove the same o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Naz. orat 22. Vt sublata caussa tollatur effectus that the cause being taken away the effect also may cease and that Gods face that is now turned from us may be turned againe towards us For this should be the end of our search to discover what is amisse and this the end of our discoverie to amend and remove the evill discovered either in our hearts or in our lives p Dolosè quaerit qui timet invenire quod quaerit Sunt enim qui iniquitatem suam quasi conantur quaerere timent invenire Qui quia dolosè agebant ut invenirent ubi invenerint non oderunt Si enim non dolosè sed sincerè agerent quod invenerunt odissent Aug. in Psal 35. Otherwise our search is but vaine and frivolous and our inquirie unsincere Yea better were it for us never to have beene so forward to search if wee be not as forward to redresse what upon search we have found to be otherwise than well with us It must needs aggravate wrath when we are shewed or see what is amisse and are not carefull to amend q Lam 3.40 Let us search and trie our wayes say they and returne unto the Lord as DAVID of himselfe r Psal 119.59 I considered my wayes and turned my feet unto thy paths where upon such consideration I found that I had swarved from them And then Å¿ Lam 3.41 Explorandum Deplorandum Implorandum Alsted System Theol. Let us lift up our hearts with our hands unto the Lord our God in heaven As if it were