aut contristare poterit si intus bene estis fraterna pace gaudetis Bern in Cant. 29. Pax vobis à vobis sit omne quod extrinsecus minari videtur non terret quia non nocet Ib. wee should not need to feare any outward adversarie either world or devill if our owne heart were and would be sure to keepe true to us But f Diabolus plus confidit in adjutorio carnis quoniam magis nocet hostis domesticus illa ad subversionem meam cum illo foedus iniit Bern. medit c. 14. Huic accedit hac utitur serpens malignus baculo nostro nos cedit manus nostras cingulo proprio ligat Ibid. it is our owne heart within us that is ready to joyne with our adversaries without us and to betray us unto them g Ioh. 14.30 The prince of this world saith our Saviour hath beene dealing with mee but hee found nothing in mee and therefore prevailed not against mee But h Diabolus quum aliquid suggerit tenet consentientem non cogit invitum non enim seducit aut trahit aliquem nisi quem invenâ—rit ex aliâ—ua parte jam sibi similent Aug. de divers 20. hee never commeth to assault us but hee findeth enough and too much in us the maine cause why so oft he prevaileth against us i Hostes intra nos multos habemus carnis concupiscentias carnis fructus Hugo dâ— continent c. 3. Hee findeth a many Iudasses within us that are ready to joyne with him to second him to assist him to fight for him to betray us into his hands Without this intestine traitor then the devill himselfe cannot hurt us but it alone is able to hurt us without him Wee need no other Tempter to tempt or entice us to evill wee have k Gen. 3.6 Portaemus omnes impressum nobis cauterium conspirationis antiquae Eva nostra caro nostra per que concupiscentiam Serpenti nos prodit Bern. in Cant. 72. an Eve a Tempter of our owne each one within us more powerfull and more effectuall than any is or can be without us and one that needeth not any helpe from without l Iam. 1.14 15. Rom. 8.12 13. Every man saith the Apostle is tempted when hee is inticed and drawne aside by his owne lust And so lust having conceived bringeth forth sinne and sinne being consummate bringeth forth death m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost orat 67 tom 6. Hostem si foris non habes domi invenies Liv. hist l. 30. No need is there of other devill to delude or destroy us there is devill enough in the hearts of every one of us to doe either there is enough in us without any devils helpe to effect either § 10. Wee have as much cause then n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet enchirid c. 72. to watch even against our selves as against any adversary whatsoever Since that as the Heathen man sometime said o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de adulat Every man is the first and the greatest flatterer of himselfe and others could never come to fasten their flatteries upon us if wee did not before flatter our selves So p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anacharsis apud Stob. eclog. tom 2. c. 2. every man is the first and the greatest enemie to himselfe and other enemies could never doe us any harme if wee did not first conspire with them to hurt our selves And if they had need to bee exceeding vigilant and extraordinarily circumspect that have not onely many open enemies besetting and assaulting them on every side without but many close traitors also that have busie heads and working braines plotting and practising continually their ruine at home then surely no lesse cause have wee to be extraordinarily watchfull whose case as wee see is the very same If q Nusquam securitas neque in coelo neque in paradiso multo minus in mundo In coelo n. cecidit Angelus sub praesentia divinitatis Adam in paradiso de loco voluptatis Iudas in mundo dâ—scholae Salvatoris Bern. de divers 30. our first parents had cause to watch in Paradise when there was no adversarie but without Much more have wee cause to watch and to watch most diligently now when wee have adversaries r 2 Cor. 7.5 both without and within For therein is the difference as Å¿ Faber in Iac. 1. Nonnunquam tentatio praevenit concupiscentiam ut in Eva nonnunquam sequitur ut in Iuda one saith well betweene t Genes 3.1 6. Adam and u Ioh. 12.6 13.2 Iudas so betweene our first parents and us that Outward temptation prevented inward corruption in them inward corruption preventeth outward temptation in us So many adversaries therefore so vigilant so diligent round about us on every side of us before us behinde us above us beneath us without us within us * Ire vides quadrato agmino exercitum ubi hostis ab omni parte suspectus est pugna paratum Hoc aliquanto nobis magis necessarium Illi enim saepe hostem timuere sine causa Nobis nihil pacatum est Tamsuperne quam infra metus est Vtrumque trepidat latus Sequuntur pericula occurrunt Sextius apud Sen. ep 60. must needs enforce on us an incessant watchfulnesse if wee have any care of our owne safetie § 11. A third Reason may be taken from the necessitie of perseverance q Matth. 10 22. 24.13 Non qui inceperit sed qui perseveraverit salvus crit Incipere multorum est perseverare paucorum Bern. de grad obed Multi enim magna aggrediuntur sed in via deficiunt in desertum multi exeunt sed ad terram promissionis pauci perveniunt Aug. ad fratr increm ser 8. Who so endureth to the end saith our Saviour he alone shall be saved The Christian course is compared to a race r Hebr. 12.1 Let us runne with patience saith the Apostle the race set before us And Å¿ 1 Cor. 9.24 in a race saith the same Apostle all runne but all winne not If wee aske who winne hee telleth us else-where that t 2 Tim. 2.5 they onely winne the wager or get the garland that runne u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non certat legitimè nisi qui certat ad finem usque Aug. ibid. according to the lawes of the game to the rules of the race Now in worldly races the law of the game is that none but hee gaineth the prize that getteth first to the gole But in the spirituall race the law is otherwise For x Non qui primus venerit sed quicunque pervenerit Chrysan Matth. there not who so commeth first but who so holdeth out to the last y Matth. 19.30 20.16 22.14 be hee in order of place or time first or last is sure to winne and to doe well z Apoc. 2.10 Be faithfull to death and thou shalt have
1.33 3.3 5. a Signe of the Holy Ghost n 1 Cor. 6.11 T it 3.5 whereby we are inwardly renewed 35 Q. What is the Lords Supper A. The Lords Supper is a Sacrament wherein o 1 Cor. 1.28 10.21 Matth. 26.26 27. by eating and drinking is represented p 1 Cor. 10.16 17. 12.13 our spirituall Communion with Christ 36 Q. What be the outward Signes in the Lords Supper A. The outward Signes in the Lords Supper are q Matth. 26.26 1 Cor. 10.16 17. 11.26 27.28 Bread and r Matth. 26.29 Marke 14.25 Wine 37 Q. What are they Signes of A. The ſ Matth. 26.26 1 Cor. 10.16 11.27 29. Bread signifieth Christs Body and the t Matth. 26.28 Luke 22.20 1 Cor. 10.16 11.27 Wine signifieth his Bloud 38 Q. What is meant by the breaking of the Bread and the powring out of the Wine A. The Bread is broken and the Wine powred out u Matth. 26 26 28. Luke 22.19 20. 1 Cor. 11.26 to represent x Esai 53.3 4 5 10. Luke 22 42-45 the cruell paines and torments and y Phil. 2.8 Esai 53.12 Matth. 27.34 50. the bitter and bloudy death that Christ suffered for our sake 39 Q. To what end are wee to come to the Lords Table A. First a Luke 22.19 1 Cor. 11 24.25 to be put in minde of Christs death and passion And secondly b Matth. 26.28 Luke 22.20 to be assured thereby of the forgivenesse of our sins 40 Q. How ought they to be affected that desire to repaire thither A. First they ought c Ierem. 3.1.13 Psalm 51.1 2 3. to see and know their sinnes Secondly d 2 Cor. 7.10 Zech. 12.10 to be truly and sincerely sory for them Thirdly e Psalm 97.10 Prov 8.13 to hate and abhorre them as f Esai 53.4 5 6. Rom. 4.23 1 Pet. 1.18 19. the cause of Christs death And lastly g Iohn 5.14 Ier. 34.15 16 18 20. 2 Pet. 2.20 21 22. Hebr. 6.4 5 6. 10 26-29 to resolve not to returne againe to the practice of them FINIS THE SPIRITVALL WATCH OR CHRISTS GENERALL Watch-Word A MEDITATION on MARK 13.37 What I say unto You I say unto All WATCH By THOMAS GATAKER B. of D. and Pastor of Rotherhith LONDON Printed for EDWARD BREWSTER 1637. TO THE RIGHT WORSHIPFVL AND Religious his very kinde Cozen Sr. ROBERT COOKE Knight eldest Sonne and Heire to that worthy Knight Sr. WILLIAM COOKE late deceased Long life and good dayes with increase of Grace here and eternall Glory hereafter HOPEFVLL SIR THis weake Worke was intended your worthy Father now deceased unto whom so many bonds of alliance of dependance of ancient acquaintance and of continued beneficence so straitly tied so deeply engaged mee and whom therefore next after mine Honourable Patron and that Worshipfull Societie wherein I spent so much time and whereof I remaine yet an unworthy and unprofitable member I could not in this kinde over-slip without some just note of ingratitude But since it hath pleased God unexpectedly to our great losse and griefe though no doubt his a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 1.23 farre greater gaine to remove him hence and to receive him thither where he now resteth as without need so beyond reach of these Offices I know none that may better lay claime to it than your selfe who are to rise up in his roome and to stand in his stead as First-borne in that Familie whereof hee lately was Head I shall not need to adde what inducements and encouragements I might further receive to addresse these my poore endevours that way from those pregnant prints as well of pietie as other good parts evidently discovering themselves in your owne person observed by others as well as my selfe and the rather observed because so rare ordinarily in others of your yeares and of your ranke The consideration whereof as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand it ministred much comfort to your worthy Father before his decease esteeming it no small Honour unto him that God had graced him with a Sonne of such parts and hopes in the judgement and by the testimonie of so many as well judicious observers as unpartiall reporters so it helpeth not a little to mitigate the great griefe of all his and your friends not without great cause conceived for the losse if they may be termed lost that God findeth to their eternall weale and welfare of one whom they so highly ever prized and now so deservedly desire and ministreth good ground of hope that you will further in due time as he said sometime of Constantines Sonnes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb in vita Constant. wholly put on your worthy Parents so c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. exactly resembling them in their vertuous parts and treading so precisely in their religious steps that both they may seeme to survive in you and you be knowne thereby to have come of them And this the rather it standeth you upon to contend and strive unto considering as I doubt not but you doe that as it is a double d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Herad Et idem Helen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dos est magna parentum virtus Hor carm lib. 3. ode 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Hipp. grace for a good man to be well descended while both his parentage is a grace to him and hee likewise a grace to it So it is e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. de aud poet Itane tandem majores famam tradiderunt tibi tui ut virtute eorum anteparta per flagitium perderes Plant. trinum Teterrimis ignaviae aut nequitiae sordibus imbuta portenta nobilia Val. Max. lib. 3. c. 5. Qui acceptam à majoribus lucem in tenebras convertant Ibid. c 4. a foule disgrace and a double staine for one so descended to degenerate from the good courses or come short of the good parts of those he came of and so to prove either a blot or a blemish to them that might otherwise have beene a grace and an honour to him but shall now helpe rather to condemne him than to acquite or excuse him It was the speech of one for a naturall man notably qualified though but meanly bred to a dissolute person well borne upbraiding him with his birth f Ego primus illustravi domum meam tu dedecorasti tuam Cicero post Iphicratem I am a grace to my stock thou a blot to thy linage as another not unlike him in the like case * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrates My stock is some staine to mee but thou art a staine to thy stock And indeed as it were g Malo pater tibi sit Thersites dummodo tu sis Aeacidae similis Quam te Thersitae fimilem producat Achilles Iuvenal satyr 8. better for a man to come of a Thersites so he prove like Achilles than to
Yea but saith the Apostle to such r 1 Cor. 6.12 10.23 Sicut non omne quod libet licet sic non omne quod licet statim etiam expedit Bern ep 25. All things that is all things in their owne nature indifferent are lawfull but all such things are not expedient Things in themselves lawfull in the use of them prove oft inexpedient and then become they in that regard and so farre forth unlawfull to us The use of a thing and the abuse of it are many times so close twined and twisted together that a man cannot lay hold on the one but hee shall be taken with the other he cannot pull the one to him but the other will come with it and accompany it in spight of his heart though hee doe not desire the company of it or to have any dealing at all with it Yea sure it is as one well saith that Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. paedag l. 2. c. 1. Hee that will needs doe all that ever hee may doe will be soone drawne to doe somewhat also that hee ought not to doe And better it were for a man to forbeare many things that hee might doe there is no hurt in such forbearance t 1 Sam. 25.31 it will never be griefe or offence of heart to him as she said to David in another case that he hath so done than by venturing so far betweene winde and water in what he may doe to be but once overtaken in what he should not doe which may prove a corasive to him as long as he liveth And certainly as u Fac te ambulare ubi à dextra spatiosa est terra nec augustias pateris à laeva locus est praeceps ubi eligas incedere super finem terrae in praecipitii labro an longè inde puto quia longè inde Aug. de verb. Ap. 28. it were but a fond course for a man that is travelling by the way when hee hath a faire broad path to walke in to presse so neere x Verendum est dormienti in ripa ne cadat Autor de singul cleric the brinke or banke of a brooke that runneth along by it and that y Vbi non in praerupto tantum stabis sed in lubrico Senec. epist 84. where the ground is slippery and when the wind is high and bloweth stiffe that z Proximus periculo diu tutus non eris Isidor soliloq lib. 2. nemo se tutò diu Periculis offerre tam crebris potest Senec. Herc. fur 2. ten to one he is in over shooes if not over head and eares ere he goe farre yea that at every step almost he is in danger to slip in So here it is a very unwise and improvident cariage for a man when hee hath the a Psal 119.96 broad rhoad of Gods law giving him scope enough to walke at large without danger in the use of Gods good creatures and in the ordering of his courses yet to presse needlesly so neere upon the borders and confines of sinne that as David saith to Ionathan b 1 Sam. 20.3 as sure as God liveth there is but a step betweene death and mee so there is but a step betweene sinne and them or as hee of men at sea c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anacharsis apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arat. Phaenon 27. i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theon schol I nunc ventis animam committe dolato Confisus ligno digitis à morte remotus Quatuor aut septem si sit latissima taeda Iuven sat 14. Audax nimium qui freta primus Rate tam fragiliperfida rupit Terrasque suas post terga videns Animam levibus credidit Euris Dubioque secans aequara cursu potuit tenui sidere ligno Inter vitae mortisque vias Nimium gracili limite ducto Senec in Med. act 2. Nam propetam letum quà m prope cernit aquam Ovid. de Pont. lib. 2. but a three inch plancke betweene them and death so but an inch or two betweene them and that that may be their bane and the very break-necke of their soule and that step or inch further may the Devill soone push them or the very swinge and sway of their own corruption may of it selfe easily cary them For d Prov. 15.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod facilis descensus Averni Sed revocare gradum superasque ascendere ad auras Hic labor hoc opus est Virg. Aen. it is in going to God-ward as in climbing an hill a man shall be inforced to stay and breath himselfe oft ere he would e Omne in praecipiti vitium stetit Iuven sat 1. Facilis in proclivia vitiorum decursus est Senec. de ira lib. 2. cap. 1. Per proclive currentium non ubi visum est gradus sistitur sed incitato corporis â—ondere se rapit longius quà m voluit effertur Idem epist 40. Non gradu sed praecipiti cursu à virtute disciscitur ad vitia transcurritur Vbi semel deerratum est in praeceps pervenitur adeò maturè à rectis in prava à pravis in praecipitia pervenitur Patert hist lib. 2. it is in walking to sin-ward as in running downe an hill a man shall not be able to take up his fierce and disordered affections and to stay himselfe where he would f Mens cùm ad meliora enititur quasi contra ictum flaminis conatur cùm verò ab intentione ascendendi resolvitur sine labore ad imarelabitur Quia enim in ascensu labor est in descensu otium nisi mentis contentio ferveat unda mundi non vincitur per quam animus semper ad ima revocatur Greg. moral lib. 11. c 28. A man is carried with the strong streame of his owne affections in the one hee must strive and struggle against the maine current yea the swift and stiffe torrent of his owne corruptions in the other so that g Non vides quam diversus sit ascendentium habitus descendentium qui per pronum eunt resupinant corpora qui in arduum incumbunt nam si descendas pondus suum in priorem partem dare si ascendat retrò abducere cum vitio consentire est In voluptates descenditur in res asperas duras subeundum est hic impellamus corpora illic refraenemus Sen. ep 123. unlesse he strive and straine hard if hee grow but remisse hee will soone be going amaine backward and when he is once going on toward sinne or never so little gone in sinne it is not easie for him to stop and stay when hee will And how carefull had wee need then to be of keeping aloofe off from that how fearefull of making toward it or pressing neere upon it which if wee doe but approach unto wee shall hardly keepe out of if wee once chance to step into wee shall hardly but goe on in and if wee step but once into
they stood not in awe of God And undoubtedly the maine cause of so much loosenesse in the lives and courses of most men is for want of this awe because z Ierem. 2.19 the Feare of God is not in them § 46. a Psal 36.1 The wickednesse of the wicked man saith the Psalmist enformeth mee in the very middest of mine heart that there is no feare of God before his eies Come wee to any wicked man that liveth never so loosely and tell him that there is no feare of God in his heart he will be ready to cry out of presumptuous and uncharitable censurers that take Gods office upon them to see into mens soules and to tell what is in mens hearts But the Spirit of God it self telleth such that b Ex fructibus siquidem arbor dignoscitur ex ramulis de radice judicatur Matth. 7.20 12.33 their owne lives evidently discover to any understanding eye what is within them their prophane and secure courses proclaime a want of this awe in them For were there any the least measure of that feare of God in them that they would be thought to have yea were it but the servile feare onely that c Iam. 2.19 the devils themselves have they would not nay they could not continue and goe on so carelesly so securely in their dissolute courses as they doe d Timor torporem encussit nollentibus Nec tutum patitur esse securum pavor this very feare it selfe alone would rouze them up and raise them out of their spirituall slumber it would even enforce them to looke about them in spight of their teeth at least not suffer them so securely to lye snorting in sinne To this purpose e Rom. 3 12-19 the Apostle Paul having ripped up and dissected the naturall man from top to toe and made as it were an Anatomie of him finding f Psal 5.9 his tongue tipped with fraud g Psal 140.3 his lips tainted with venome h Psal 10.7 his mouth full of gall i Psal 5.9 his throat a gaping grave k Psal 55.21 57 4. 59.7 64.3 his tongue as a rapier to run men through with and his throat as a sepulcher to bury them in l Esa 59.7 his feet swift to shed bloud and m Prov. 1.16 all his wayes full of mischiefe at length hee concludeth all with this as the cause of all this evill both in heart and life n Rom. 3.18 There is no feare of God before their eyes Which place one of the Ancients alluding unto saith that o Timor Domini janitor animi Bern. alicubi Io. Raulin quadrag ser 8. The feare of God is as a Porter set at the doore of our Soule If the Porter that is set to watch at the doore to keepe suspitious persons out grow sleepie and slumber they will be stealing in that should not now one and then another but if he fall fast asleepe or be knocked on the head and slaine outright then who will may come in hand over head In like manner here When the feare of God beginneth to grow faint in the soule not to be so fresh as formerly it hath beene then evill motions finde some entrance and beginne to steale in upon us But p Vbi timor divinus consopitur indifferenter jam libitis pro licitis utitur jam ab illicitis cogitandis perpetrandis investigandis non animus manus vel pedes amplius prohibentur sed quicquid in cor in buccam ad manum venerit machinatur garrit operatur malevolus vaniloquus facinorosus Bern. de grad humil c. 12. In omnem libidinem ebullire solennes voluptates frequentare circi furentis caveae saevientis scenae lascivientis summus vitae fructus Deum non timentibus Tertull. ad Marc. l. 1. c. 20. if the feare of God be utterly extinct and put out in us then lie wee wide open exposed indifferently to all sorts of sinnes There is no sinne so hainous so hideous that men are privileged or exempt from where this feare is once abandoned and abolished q Genes 20.11 I thought saith Abraham there is no feare of God in this place and therefore they will kill mee to have my wife away from me Murther and Adulterie are r Exod. 20.13 14. Deut. 5.17 18. Matth. 19.18 Mark 10.19 Rom. 13.9 the two formost sinnes in the second Table and such as the very light of nature doth of all other most and most evidently condemne and yet is there no bones made of them in Abrahams account where this feare of God is wanting and much lesse then of any other that seeme lesser and lighter than they § 47. So that if the question bee how it commeth to passe that such sinnes and the like are so rife in these times wee need goe no further to seeke the cause of it it is because ſ Iob 6.14 Men have cast off the feare of God that should and would otherwise better keepe them within compasse And herein is wicked and wretched man become worse than the bruit beasts For whereas t Duo animi à Deo dati custodes domestici Pudor Timor There be two homebred Tutors as it were that God hath set over each of us Shame and Feare the shame of sinne and the feare of wrath u Qui pudorem amisit bestiae par est qui timorem excussit bestia pejor est He that hath cast off shame is no better than a beast he that hath shaken off feare is worse than a beast For x Oneramus asinum non curat quia asinus est At si in ignem impellere si in foveam praecipitare velis cavet quantum potest quia vitam amat mortem timet Bern. de divers 12. we lay load upon an Asse and he is well content with it because hee is an Asse y Hinc Heraclidae Sophistae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolomeus Sophista a beast made and borne to beare burdens But if you offer to thrust him downe some steepe hill or to drive him into the fire he holdeth backe and shunneth it all he can because he loveth life and feareth death Whereas wretched man more blockish and senselesse than the very Asse more z Ierem. 10.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simocat ep 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost serm de ascens Bestiis bestialior Bern. Cant 35. jumentis insensibiltor Idem de divers 12. brutish than the bruit beast than the brutishest of beasts hath no feare or dread of that that may be his eternall bane that may bring everlasting death and destruction upon him Yea wicked man a Ioan. 6.70 a devill incarnate commeth short herein in some sort of the devill himselfe For b Iam. 2.19 Mirum est quod homines inferni supplicia non considerant vel si considerent non sormidant cùm
things is death And the damned spirits demand of themselves p Wisdom 5.8 Quid prodest What profit have we now of all our profits and pleasures that wee enjoyed in the world when we are hurled headlong into hell So our Saviour himselfe asketh q Matth. 16.26 Quid proderit What will it profit a man to winne the whole world r Luk. 9.35 and destroy himselfe Å¿ Mark 8.36 37. or lose his owne t Iste omnis hujus questus seculi animarum dispendium est Ambros epist 44. Cave itaque ne dum acquiras pecumam perdas animam August de temp 215. soule u Non potest ulla compendii causa consistere si constet animae dispendium intervenire ubi salutis damnum illic utique jam nullum lucrum est quo enim lucrum capiatur nisi capiendi sedes inconcussa servetur Eucher ad Valer. O si lucreris totum quid proderit orbem Dum jacturam animae fecerit ipse tuae Tale tibi foenus fert lamentabile funus Hicque illex quaestus quaestus aestus erit Ne perdas perdenda animam stultissime perdes Nunc sanum in sano synciput opto tibi G. Goodwin to get all the world beside himselfe but by gaining it to lose himselfe for x Animus cujusque ipse est quisque Cic. de amicit every mans soule is every mans selfe to doe as y Iona 1.12 Ionas z At contra Aristippus in nave piratica agens cùm aurum in mare projecisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. Et Crates misso in mare auro Abite inquit pessum mà lae cupiditates mergam vos ne mergar à vobis Hier. in Iovin l. 2. Pereat mundi lucrum ne fiat animae damnum Aug. in Psal 103. Per de ne pereas Idem de verb. Dom. serm 35. that suffered himselfe to be cast overboord into the sea that the ship with her lading when he is lost may come safe to the shore On the other side as another saith a Pecuniam in loco negligere maximum interdum est lucrum Terent. adelph 2.2 Non ego omninò lucrum omne esse utile homini existimo Est etiam ubi profectò damnum praestet facere quà m lucrum Plaut Capt. 2.2 For a man handsomly to refuse money and forgoe gaine it is no small gaine sometime So for a man in some case to forgoe his gaine to refuse gold to neglect his owne good though b Quis nisi mentis inops oblatum respuat aurum so to doe may seeme folly when Gaine and Godlinesse will not agree together when c Aug de temp 215. Lucrum in arca facit damnum in conscientia and d Ambros in Psal 218. ser 5. lucrum pecuniae dispendium fit animae when profit in a mans purse would procure a breach in his Conscience and the gaine of gold prove the break-necke of his soule * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Georg. Pisid de vanitat vitae such refusall of gaine is the greatest Gaine that can be For saith an ancient Father well e Quantumlibet magna amittere ut majora acquiras non est damnum sed negotiatio Bern. de bon des To let goe though never so great a matter for the compassing of a greater is no losing bargaine but a gainfull negotiation To which purpose the Apostle Paul having related what a great man hee might have beene among his owne people had he held on in Iudaisme as he began he concludeth at length that hee deemed all that and all else but as g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losse and as h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drosse and dung as some Grammarians expound the word there used as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas Dogs-meat or as others rather as Dogs-dung in regard of the assurance of Gods favour toward him in Christ the hold hee had of him his conformity with him and his interest in him Secondly Worldly gaine may be an occasion of evill to us from others godlinesse never but of good Riches I say prove oft their owners owne bane his utter ruine and overthrow l Eccles 5.12 Sed plures nimia congesta pecunia cura strangulat cuncta exuperans patrimonia census Iuven. sat 10. Quanti eversi sunt per divitias praeda fortioribus facti August in Psal 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Paedag. I have seene riches saith Salomon reserved to the hurt of him that hath them m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogenes apud Laert. Aurum avaritia concupiscit aerumna perquirit solicitudo custodit aurum materia laborum periculosa res possidentium malua Dominus proditor servus nemo tutum habet nisi qui semper abscondit in pernicie domini fulget aurum non fides per tenebras quaeritur in tenebris custoditur Aug. de verb. Ap. 26. They make their f Philip. 3.7 8 9. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etymolog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owners life oft-time to be laid for It was the Heathen mans observation that Tyrants deale with their subjects and servants as men are wont to doe n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Dionysio Diogenes with bottles which they let stand under the tap till they be filled and hang them up so soone as they be full or as o Procuratorem rapacissimum quemque ad officia ampliora ex industria promovebat quo locupletâ—ores mox condemnaret pro spongiis uteretur quos siccos madefacimus humentes exprimimus de Vespasiano Sueton. c. 16. Idem de populo Athen. Aristophan Equâ—tib with Spunges which they suffer to lye soaking till they have sucked in some good store of water and then squize them out againe p 1 King 21.1 2. Exitialis erat apud principem huic laxior domus illi amoenior villa Plin. panegyr Naboth might well have lived longer had it not beene for his vineyard but that was it that shortned his dayes and brought him to an untimely death And q Pr. v. 1.19 Accessit ut saevitiae causam avaritiae praeberet modus culpae ex pecuniae modo constitueretur qui fuisset locuples fieret nocens fieret â—ue quisque merces mortis suae Velleius hill l 2. Divisa percussoribus occisorum bona ut etiam de suo perirent Senec. ad Mart. c. 20. This saith Salomon is the course of every one that is greedy of gaine to come by it he would take the life away of those that are possessed of it r Piratae navigiis vacuis non insidiantur mercibus onusta vi omni invidunt Chrysost de Ozia serm 3. It is not empty barks or poore fisher-boats but ships returning with treasure that Pyrats seeke to surprize Å¿ Paucula si portes argenti vascula puri Nocte iter ingressus gladiâ—m contumque timebis Cantabit
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
Iacob confessing his owne unworthinesse Iacobs unworthinesse g Minor sum cunctis miserationibus tuis Vulg. Lesse than all those favours for so are h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words in the Originall that God had vouchsafed him and heaped up so plentifully upon him Sense Lesse than them or any of them Because i Minor sum i. indignus sum miserationibus tuis mihi impensis Hug. Car. Excedunt miserationes tuae merita mea Propter substantiam hoc dicit quam sine meritis dedit Hier. Oleast Indignus in quem tot tantaque conferret Calvin Piscat altogether unworthy Reason 1 of them as not deserving nor having right to require ought and much lesse so much as he had received by way of due debt and desert at Gods hands Reason 2 And againe Lesse than them because k Inferior i. Imparsum omnibus beneficiis his Iun. unable to requite them For l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and our Parents saith the Heathen man cannot be requited m Psal 116.12 13. Quaerebat quid retribueret non inveniebat Imò quasi aliquid invenit remansit in actione gratiarum nam in relatione defecit Gratias agere licet referre non licet non enim potes August in Psal 44. David sought sometime how he might but hee could not devise how n Quid dicam aliud quam gratias gratiae ejus Nos enim gratias agimus non damus nec reddimus nec referimus nec rependimus gratiam Idem in Psal 88. Thankes alone hee could returne a poore requitall and no more Observ 2 Where againe observe we a second practice of Gods People When the godly repaire to God for ought by Prayer they are ever confessing and acknowledging their owne vilenesse and basenesse their inabilitie and weaknesse their indignitie and unworthinesse So Iacob here and so his Grand-father Abraham before him o Genes 18.27 How should I that am but p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cinis dust and ashes presume to speake to my Lord And q 2 Sam. 7.18 What am I saith David or what is my Parentage that thou shouldest afford mee such favours And r Psal 8.4 144.3 Iob. 7.17 18. Misericordiae tuae est non meritorum ipsius Aug. de divers 20. What is man that thou shouldst regard him or the son of man that thou shouldst once thinke on him ſ Matth. 3.11 I am not worthy saith Iohn the Baptist of our Lord Iesus to carry his shooes after him or t Mark 1.7 Luk. 3.16 to untie but his shooe-strings u Matth. 8.8 Vnworthy saith the Centurion that thou shouldst come under my roofe or x Luk. 7 7. that I should come once in thy presence y Luk. 5.19 21. Vnworthy saith the Prodigall Childe to be called thy sonne z 1 Cor. 15.9 Sic de se Ambr. de Poenit. l. 2. c. 8. Indignus vocari Episcopus Vnworthy saith the Apostle Paul to beare the name of an Apostle And what is the Ground of all this Doubtlesse it ariseth Grounds 2 Partly from the Consideration of their owne unprofitablenesse and Considerat 4 abominablenesse And partly from the Consideration of Gods Majestie and Greatnesse First from the Consideration of themselves Ground 1 1 Their vilenesse and abominablenesse in evill 2 Their poorenesse and unprofitablenesse in good 1. Their vilenesse and abominablenesse by reason of Sinne. In regard Consid 1 whereof they are not unworthy onely of ought that is good but worthy of all evill if God in the rigour of his justice should regard them as in themselves they are a Iob 39.37 Behold I am vile saith Iob. what should I say b Psal 51.5 Bred in sinne saith David and borne in iniquity And c Iob 15.14 15. If the very Heavens themselves and d Iob 25.5 6. the Starres the brightest and cleerest part of them be not cleane in Gods sight How much more is Man e Lumbricus Iun. a mirie worme uncleane Yea f Iob 15.16 how much more I say is man abominable that drinketh in iniquity like water g Cui peccatum aequè familiare ac cibus potus est Iun. With whom sin is as familiar as his ordinary diet his dayly meat and drinke is Whereupon well saith Augustine entreating of those words of the Psalmist h Psal 138.8 Reject not O Lord the worke of thy hands i Opus tuum in me vide Domine non meum Nam meum si videris damnas me Tuum si videris coronas me Nam quaecunque sunt bona opera mea abs te mihi sunt ideò tua magis quam mea sunt Aug. in Psal 137. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri nisi gratis detur ipsa Merita enim omnia dona Dei sunt ita homo magis propter ipsa Deo debitor est quam Deus hominì Quod idem Durand habet in Sent. lib. 2. d. 28. q. 1. Regard O Lord in me not my worke but thine owne for if thou regardest my worke thou damnest me if thine owne worke thou crownest me Since that whatsoever good I have I have it from thee and it is therefore rather thine than mine For k Rom. 7.18 I know saith the Apostle that in me that is in this flesh of mine there dwelleth nothing that is good Consider 2 2. Their poorenesse and unprofitablenesse even in the good that they doe or have 1. The poorenesse and imperfection of that grace and goodnesse that is yet in them and of all that they doe consequently while they live here For our Sanctification is here but in part As l 1 Cor. 13.9 we know but in part so we are purged but in part m Philip. 3.12 I am not yet perfect saith the Apostle And n Prov. 21.9 who can say I have so cleansed mine heart saith Salomon that I am wholly free from sinne Yea as o Maxima pars eorum quaescimus est minima corum quae ignoramus Aug. the most that any know is the least of that they know not so the most of the sanctifying Grace that we have is the least for the most part of that that we want and should have There are reliques and remainders of the old man still even in the best They are not so p Ephes 4.22 ut lubricus serpens Exuit in spinis vestem Lucret de rer Nat. lib. 4. stript of their old garment of their * Genes 41.14 Prison apparell but that many a rag of it hangeth still upon them and q Heb. 12.1 sticketh so close to them that they will not off all till they go altogether for good all till r Rom. 6.7 death do that all at once that ſ 2 Cor. 3.18 4.16 grace doth now by degrees Though t Psal 19 13.
119.133 Rom. 6.12 14. Tit. 3.3 sin reigne not in them as u Rom. 6.17 formerly it hath done yet it remaineth with them and x Rom. 7.17 20. dwelleth still like a bad Inmate within them y Habitat sed non regnat manet sed non dominatur aut praevalet Evulsum quodammodo necdum tamen expulsum dejectum sed non prorsus ejectum tamen Bern. in Psal 90. serm 10. Eradicari siquidem aut extirpari penitus è cordibus nostris malitia non potest Idem de Temp. 45. It remaineth saith Bernard even in the best though plucked up by the root yet not wholly pulled out though dejected and throwne down in regard of its regencie yet not ejected or cast out in regard of inherencie It is z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Method apud Epiphan haeres 64. like a wilde fig-tree saith Proclus in Epiphanius that hath so pierced into the stone-wall of a faire Temple that though it be cut away the boughs body of it and the maine stumpe of it pulled out yet some of the strings of the root a Rom. 7.19 20 21 23. ready ever anon to sprout out againe will abide there doe what can bee done till the wall it selfe bee digged downe It is as b Levit. 14.36 45. the fretting Leprousie in an house that though the walls be scraped over and over againe and againe yet will not away untill the building be it selfe wholly demolished And c Hagg. 2.15 as wee are our selves so is all that commeth from us There is a tang and taint of this rotten root in all that we doe as there is d Tinguntur solis radii corumque trahunt similitudinem in quorum oram subcundo venere Plin. hist Nat. lib. 2. cap. 18. a tincture of the stained glasse in the light that it giveth and in the rayes of the Sunne though pure otherwise themselves that passe through it e Si de his divinitus districtè discutimur quis inter haec remanet salutis locus quando mala nostra pura mala sunt bona quae nos habere credimus pura bona esse nequaquam possunt Greg. Moral lib. 35. cap. 26. Quousque enim poena corruptionis astringimur quamlibet rectis operibus insudemus veram munditiam nequaquam apprehendimus sed imitamur Ibid lib. 9. cap. 28. Our evill actions are meerly evill saith Gregory but our good actions are not nay cannot bee purely good They are but f Ipsa virtutum gandia vulnus habent Prosper in sentent maimed saith Prosper They are g Terret me vita mea Namque diligenter discussa apparet mihi aut peccatum aut sterilitas ferè tota Quod si quid fructus in advidetur sic est aut simulatum aut imperfectum aut aliquo modo corruptum ut possit aut non placere aut dispticere Deo Anselm de miser homin so imperfect and some way or other corrupt saith Anselme that God might well be displeased with them h Sed quid potest esse omnis justitia nostra coram Deo Nonne juxta Prophetam velut pannus menstruatae reputabitur Et si districtè judicetur injusta invenietur omnis justitiae nostra minus habens Bernard de Temp. 94. Our righteousnesse is all even the very best of it in Gods sight saith Bernard alluding to the words of the Prophet i Esa 64.6 Esay but as a menstruous clout that is as a filthy beastly abominable ragge if it should strictly be examined k Nostra justitia siqua est humilis justitia recta forsitan sed non pura Nisi fortè meliores nos esse credimus patribus nostris qui non minus veraciter quam humiliter aiebant omnes justitiae nostrae c. Bernard de Verb. Esa 5. Sic etiam explicant huc applicant saltem verba illa Prophetae Orig. in Rom. cap. 3. Hieron in Esai cap. 64. August nom soliloque cap. 28. Bernard in dedic Eccles 5. Ex Pontificiis Hugo Cardinal in Iob 9. Albert. Mag. in Miss d. 3. tr 2. cap. 5. Perald Sum. tom 2. tr 6. Par. 3. cap. 3. Pigh Controv. de Fid. Iustis Ferus in Ioan. cap. 3. Matth. cap. 12. Quod delet Index Expurg Hisp Vnlesse we esteeme our selves better than our fore-fathers who have no lesse truly than humbly confessed so by themselves And if our best righteousnesse be such no better than l Sciunt Sancti quia omnis justitia humanae injustitia esse deprehenditur si divinitus districte judicetur Gregor Mor. lib. 21. cap. 15. unrighteousnesse saith Gregorie a kinde of m Injusta justitia Bernard supra unrighteous righteousnesse saith Bernard n Quid ergò de peccatis erit quan done ipsa pro se poterit respondere justitia Bernard ibid. what is our unrighteousnesse then If o Matth. 6.23 the light that is in us burne so dimme how is it with our darknesse which for the most part is more than the light even in those that have most Againe they consider as their poorenesse and imperfection in Grace Consider 3 so their unprofitablenesse even in the good that they doe out of Grace For p Luk. 17.10 When you have done all that ever you can saith our Saviour say that you are for q Sed hoc inquies propter humilitatem monuit esse dicendum Planè propter humilitatem Sed nunquid contra veritatem Bernard de Divers 17. Nam quod Chrysost in Ozian hom 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil huic repugnat sententiae cum ipse alibi fateatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Mat. hom 3. i. non tam humilitas id erat quam sanum judicium uti vertit Bern. Brix ad pop Ant. hom 38. so indeed you are but unprofitable servants It is a Question moved by Eliphaz in Iob r Iob 22.2 3. Whether a man can be profitable to God as he may be profitable to man either himselfe or any other And it is well resolved and answered by Elihu in the Negative ſ Iob 35.7 Iustitia nostra Deus non indigeti Totumque quod rectè colitur Deus ab homine prodest homini non Deo Neque enim fonti se quisquam dixerit profuisse quod biberit aut luci si viderit August de Civit. lib. 10. cap. 5. If thou dost well saith he what good dost thou to God or what is he the better for it And againe t Iob 35.6 Sed quae flagitia in te qui non corrumperis aut quae adversus te facinora cui noceri non potest Sed hoc vindicas quod in sese homines perpetrant qui cum in te peccant impiè agunt in animas suas Idem Confess lib. 4. cap. 8. If thou dost evill what hurt dost thou to him Be thy sinnes never so many what is he the worse for it No u Psal 16.2 Nec ille collato eget