ye may be accepted of the Lord that ye may live for ever with Him Oh it is good to strive here and not to faint It is for eternitie and for a crowne lasting so long and unlike other crownes still flourishing even to everlasting Gird up your loines That is put to all your strength and the Lord strengthen your hands to lay hold hereon and strengthen you the more the more feeble Age hath made you and the nearer you are to the putting it on Be as ye have been and be more abundant Eies h Job 29. 13 to the blinde feete to the lame that the blessing of them that are ready to perish may come down upon you as the Dew upon the grasse and your praiers may ascend as Incense coming up in remembrance before the Lord. But above all look to the root of all Faith Gods great work i John 6. 29. and gift restore that renew that the fruit k See the Book pag. 46 47. will be and be alwaies greene like a Watered garden which doth not fear the yeer of drought l Jer. 17. 8. Quicken the Mother-grace it will quicken you and every grace that ye cannot be unfruitfull ye cannot but adde one grace to another so building upwards stil towards heaven where we hope to see our Parents againe our yoak-fellows againe our children againe c. This is somewhat quickning but where we shall see our Lord Christ againe even as He is m John 3. 2. Lord what a joyfull vision will this be Thou knowest we know not nor know how to expresse it for it passeth all understanding Be abundant therefore in the work of the Lord in the labour of love work of faith patience of hope none of this can be in vaine in the Lord. In vaine more is understood then spoken An Abundant recompense there shall be pressing down running over For Temporalls eternalls for a sprinkling of mercy a weight of Glory for respecting His Christs here ye shall be ever with Christ and with His Christs hereafter where there shall be All peace and peace is all passing understanding where ye shall see the glory of His Inheritance and partake with the felicitie of His Chosen When all the Crannies of your right precious soules shall be filled with joy unspeakably glorious Our thoughts are too short to reach here much more short are our words Their scope is to set your hope before you and to make it precious in your eies that in this earthly Tabernacle ye may have your conversation in the highest heaven from thence looking for a Saviour Who shall change this corruptible body to make it like to His glorious body in that blessed Time which shall scatter away all afflictions and seale within you the happy assurance of immortalitie therewith cloathing a weake body and recompensing a few sorrowfull daies with everlasting peace In which hope say now and alwaies Lord encrease in us our faith and hope that in assurance of Gods love our consciences may be at peace and in the revelation of Gods glory our hearts may be filled with joy in the Lord. Yee see now the full scope of my words even to leade you to hopes on high for they will send your thoughts on high they will purge quicken stirre up they will elevate and advance the soule to a wonderfull height And now that my words have attained this end as I hope they have even to set your affections hearts heads hands all a work ye labour to be accepted of the Lord my words shall here end also so soone as I have onely mentioned the Apostles fare-well I commend you to God and the word of his Grace n and have subscribed my selfe Your worships in a double obligation EZEKIAS WOODVVARD THE PREFACE PREPARING THE EARE OF him or her who is a Childe in understanding My deare Childe HItherto thou hast been an hearer onely growing up as my papers fill'd and as an accession of yeers through Gods goodnesse gave some addition to thy growth and capacitie so did I to the strength weight of my Instructions I suppose thee now growne up and thy knowledge answerable to thy yeers for though a Childe is made a patterne yet we must not be like it in understanding When we were Children we did and we spake as children and all was comely but when we out-grew Childe-hood we out-grew Childishnesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex Strom. p. 51. We had need of Milke and not of Strong Meate for we were as Babes unskilfull in the Word of Righteousnesse but now our stature is increased it were a sname that we should be Dwarfes in the Inward man the man indeed They can have no Apologie or excuse for themselves who are growne up to full yeers yet have a Childes understanding b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom. 4. quod nemo laedit c. I suppose thee then of full Age even such an one as I would have thee who by reason of use hast thy Senses exercised to discerne both good and evill c Heb. 5. 13. 14. Childehood and youth are the Parents seed-time when they must look to their dutie The after-Age is the season of fruit when Parents expect an harvest of their paines Children then must look to their dutie that Parent and Childe may rejoyce together But alas how many Parents are deceived here even they who have not neglected their seede-time They think upon the Instructions they have given the Intreaties they have used what my son and the sonne of my wombe and what the sonne of my vowes d Prov. 3 l. 2. These they think on but how many are quite lost how few or none take what may make for ease and delight that Children learne quickly so will the Horse the Mule the Asse and the Oxe put any of these to the Wheele they will quickly finde out the number of their Rounds and never after can be deceived in their Account e Charron of wisdome This is nature still and her field is fruitfull But no Earth there is that requires more labour and is longer before it yeelds fruit then Mans nature so decaied and wilde it is growne and so rightly compared to the Sluggards field as the person is to a Colt an Asse-Colt a wilde Asse-Colt The Philosopher reasons this case very pithily f Plut. de amore prolis pag. 157. He that plants a Vineyard quickly eates the Grape So in other graines some few Moneths bring them to our hands againe and the fruite of our labours to our Eie and Taste Oxen Horses Sheepe c. they quickly serve for our use and much service they doe in Lieu and recompense for a little cost But Mans education is full of labour and cost The increase is slow the fruite and comfort farre off not within Eieshot perhaps the Parent may kenne this comfort perhaps he may live to see it and to rejoyce perhaps also he
the Father not of some but of all consolations What ever outward comforts we have the comfort of our spirits is from God So then we are driven to this conclusion God onely makes the soule to Rest and gives it ease and that is never till He deales bountifully with it h Psal 117. 7. till He satisfies it with Himselfe a sutable and proportionable-good both During and Satisfying The soule is scattered and lost when it is parcelled-out to variety of things It cannot fixe now It doth but roule like a Ship at Anchor in a Tempest It must be brought to the Vnity of one Desire and one love Till then it will be as unstable as the water as restlesse as a Meteor still tossed and in doubtfull suspence So Truth it selfe Assureth by that very Metaphor i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12. 29. Psal 9. 112. But ô the peace the securitie of that person whose heart is fixed trusting in the Lord he hath left Cisterns Creature-comforts and is gone to the Fountaine where he shall be satisfied he is got to the Rock of his salvation where is an abiding and now he shall stand fixed and firme upon his foundation like the Rock against which the raging waves may beat but shall be broken Nay more fixed is he then so faster he stands then the hills or mountaines yet because of their setled standing are they called perpetuall hills everlasting Mountaines k â—â—b 3. 6. So fixed is this person and it must needs be so for he findes underneath the everlasting Armes l Deut. 33 27. I know I have transgressed my Rule at this point for I have been too long upon it Yet I pray you doe not think so because it is an high point and I should say yet more unto it because it is so high and of such mightie concernment for this is it which being well observed will hold-up a mans Spirits when the body must fall asunder from it selfe and make the heart rejoyce when the eie-strings must break But I consider your person and place therefore I wil winde up all and your thoughts together in one word which you often meet with I will onely annex Selah here a word which sounds high and gives an elevation to the minde answerable to the matter so your thoughts are raised now reaching after good-things which shall endure as long as Eternitie is long for ever And this is to be Truely exalted This in a True sense to be high-minded II. God hath given you a Name upon earth He hath given you to know too and you blesse His Name for it that herein is the least degree of your glorie A Name upon earth is nothing though it should endure while the earth endures Nothing that to eternity after which the soule is Biased You may reade of one who had a Crown set upon his head consisting of many Crowns for he was an Emperour m Aug. de Civ deâ—i lib 5. 26. yet he would not make that the Crowne of his rejoycing but this was it That the Name of Christ was called upon him that he accounted his honour An honour indeed which reacheth from earth to heaven there to be perpetuated and such honour have all His Saints And this Name you account your chiefe honour also for it is called upon you And you must count it your chiefe work too For I must tell you this with it and then I have told you all It is the hardest thing in the world To be a Christian indeed and Indeed to answer that Name for it is an hard thing for selfe to crucifie selfe To offer a holy violence to ones selfe even to the plucking out or cutting off that which is most pleasing to Nature yet so we must doe saith one n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clâ—m Alex. Stro. li. 7. pag. 500. if we wil be Christians Indeed And we must believe him for he assureth us so from the mouth of Truth it selfe The violent take it by force We must labour here if we look to rest hereafter if any think other wise he is deceived We cannot think to goe-in at a narrow gate and finde no straitnesse A harder matter it is to tread the way of vertue then to keep a narrow path in the darkest night o Book of providence chap. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The flesh must not live now that it may live hereafter It must die now that it may not die Chrys on Rom. 8. Hom. 13. These are Chrysostomes words englished and they make cleare demonstration That though it be a matter of ease and no labour to be a Christian In Name yet it is a point of difficultie requiring labour and strife both to be such an one Indeed Herein then is your strife and work wherein you will be Abundant because of the Abundant reward to answer this worthy Name worthily And I pray heartily to the God of power to lead you by the hand and strengthen you in the work for it is a Mighty work But if He put forth His hand and your eye be upon the recompence of reward you will breake through all difficulties as is said of Abraham p Chrys upon Gen. Chap. 12. Hom. 31. like Spiders web's for you are called not as was he from one Land to another but from earth to heaven yet he plucked up his feet and so ranne That you may doe so even so runne that you may obtaine the end of your race your Crown is the prayer of him whom you have engaged St. to print my selfe Your much obleiged kinsman EZEKIAS WOODVVARD To the Reader THis Treatise tendeth to the erecting of faire Edifices to the Lord which are the children of children of men The Author sheweth himself herein a skilfull builder in that he first layeth a sure solid foundation and then reareth thereupon his goodly edifice This the Lord Himselfe noted to be the part of a prudent builder Luk. 6. vers 48. He wisely sheweth when and by whom especially this foundation is to be laid even by Parents so soone as their children attaine any competent capacitie Young and tender yeares are flexible and may easily be bowed this way or that way They are like a Argillâ quidvis imitaberis udâ Hor. the moist potters clay which may readily be fashioned into any shape and like soft waxe which soone receives any print Nor so only but also long retains what it first receiveth like b Quo semel est imbuta recens servabit odorem Testa diu Idem a vessell which long holds the savour which it first tooke while it was new Old men are said to remember in their elder yeares what they learned in their younger I shall not need to presse this further it being so plentifully and pithily pressed by the Author himself who layes his foundation very deep even in the mothers wombe and goeth along from infancy to childhood thence to youth
he may do in a stubborn childe then he may see it as plainly as face in water answers face this is a weighty consideration if it be put home A Parent must consider whence had the childe this who put this in which the parent would now in all haste fetch out Sinfull peremptory nature runnes in a bloud it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 1. 18. by tradition the childe received it of the father This the Parent must not forget and then his carriage will not be such as may lose the childes heart and alienate his affections such an effect harshnesse and roughnesse may work it may make the childe think that the parent hates his own flesh a In emendando nâ— acerbus c. quidam sic objurgant quasi oderint Quint. 2. 2. 3. Is the childe thus stiffe and stubborn thus confirmed in evill Doth it stand against all the parents knocks and threats like a rock immoveable Consider then he must whence was that Rock he wen The parent is the quarry or pit whence it was taken and whence it contracted this Tanquam dura silâ—x aut stet Vâ—g rockinesse It cannot be too often considered but it was the former consideration the parent must consider this here and it sufficeth to calme and quiet him to take off from his eagernesse that the time was when the childe was not so stiffe and so though it was tender like a twig so as a twig or the sight of it would have moved and stirred it but then the parent would not it was too soon the time was not yet afterwards would be soon enough Now if it be too late he must thank himself the parent might but would not he would now but cannot b Aegrè reprehendas quod sinis consuescere Hieron ad Gaudent de Pacat. l. 2. ep 16. Difficulter eraditur quod rudes animi perbiberunt Ad Laetam l. 2 ep 15. Through the parents fault and connivence it is that the childe is become as stiffe as a stake as unmoveable as a rock If a parent can thus consider of himself and his childe his instructions will be more then his stripes so they should be alwayes and then they may save that labour c Quò saepiùs monuerit hoc rariùs castigabit Quint. l. 2. c. 2. pain his teares will fall faster then his hands his passion will be turned into compassion and his prayers before and after will exceed all for this peremptory nature is a crookednesse which man cannot make straight Oh how good and how comely is it for a parent to water his plants by help of a metaphor I mean his children not as one did those in his garden and as too many do those in their house with wine but in imitation of the Prophet Hortens vino irrigavit Macrob. Isa 16. 9. with teares I will water thee with my teares O Hesbon An excellent water to make fruitfull for a childe of many prayers and teares cannot perish if we may beleeve the Fathers words to Aug. Mother This may teach us how to Aug. vita carry our selves in the unrooting of evill Other considerations there are which may instruct the parent when he is implanting good Parents commonly teach their children the book and the needle at least the beginnings in both But they will say They are the unfittest of many for they have not the patience to heare the childe reade three words So I have heard some say and those not of the worst The inconvenience here-from is great therefore to cool their heat and to arrest their hands while they are instructing let them take upon trust these considerations till they can suggest better The first is 1 That the beginning in any kinde of learning seemes strange and hard to all young and old but specially to young folk The Father must expect to see an aukwardnesse an unaptnesse in the childe at his first entrance The Arcadia tels us it is a pretty fiction that a Prince the better to mask himself that he might not be known took upon him a Shepheards weed and the Shepheards hook he takes into his hand also The right Shepheard who will hold his thumbe under his girdle and lying along upon the ground will point you out this way with his legge this Shepheard indeed observing his instrument the hook nothing well managed came to this Prince whom he knew not and gave him some directions touching the managing of his hook but finding his instructions did not take he went away in a fume telling him he was the aukwardest fellow at the hook that ever he met withall A shepheards hook was a strange instrument in a Princes hand he could have held a Scepter better and with better grace but there must be a time to learn the well managing of both And a little time will not serve to learn this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph l. 8. p. 613. Hom. Il a De Cyri. Instit l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shepheard how to feed and govern men that wilde cattell the hardest to govern of any saith Zenophon too I remember here what is reported of that Valiant and right noble King of Sweden of fresh and bleeding memory He was trained up for Government being imployed by his Father as a Secretary to the State and a Commander in the Wars when he was but 18. But I recall my self to that I was speaking Letters or a needle to children are stranger things then a Shepheards hook in a Princes hand they wonder what they are and what they must do with them play with them they think and so they may and learn too an easie way of learning Irritandae ad discendum infan tiae gratia eburneas literarum formas in lusum offerre c. Quint. l. 1 c. 1 Fiant literae velbuxeae vel eburneae c. ludat in eis ut lusus ipse eruditio sit c. Hiâ—r ad Laetam l. 2. ep 15. but very expedite It is a rule of one and that was an ancient Teacher Give children the letters of the Alphabet fairly drawn or carved in Ivory or any other solid or delectable matter to play withall that by their sports those forms might be imprinted in their memories whereby we expresse all the notions of our minde in writing And so Hier. counselleth also What ever our customes are this way they are none of the best this we are taught by it That we must make things as familiar to children as may be and that we must draw them on with all pleasingnesse I mean in point of instruction In learning any thing they seem to pull as it were at a dead thing It is a great point of wisedome in the Teacher to put some life into it that the childe may see it stirre and coming onward else the work may seeme so hard to them that they can better beare the smart of the Rod
thee land to till water to drink another water whereby to send forth and to returne thy commodities ayer wherein to breath A house to cover thee from the injury of the weather fire whereby to warme thee and where at to imploy thee A world wherein to dwell all k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco laud. these things so great so many Thy Lord hath as it were rented out unto thee at a very easie rate a little faith a little thanks so it be true so they be hearty And most unkinde thou if thou denyest Him that rent The earth is the Lords and the fulnesse thereof if then thou dost not acknowledge thy Lord being compassed round with His blessings He will then say unto thee l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. loco laud. p. 48. Get thee out of my land and from out of my house Touch not my water partake not of my fruits If I have rented these out unto thee for so small a matter a little thanks and thou dost deny me that little thou hast in so doing forfeited the whole and I shall require the forfeiture at thy hands So usefully spake Clemens of Alexandria worthy all mens knowledge This Theame is large I will conclude it with a story which I finde related by Mr. Downam in his Guide to Holinesse m Lib. 3. ca. 24. pag. 281. which is this If the Lord curse His blessings for our ingratitude we shall either have no power to feed upon them or in stead of nourishing us they will be the cause of weaknesse sicknesse and death it selfe of the former not long since my selfe with many others saw a fearefull example in one whom I visited in his sicknesse of which he dyed whose strength being little abated and his appetite very good to his meat would often and earnestly desire to have some brought unto him but no sooner did it come into his sight but presently he fell into horrible shaking and trembling distractions and terrible convulsions of all his parts so as the bed would scarce hold him whereon he lay all which presently ceased as soone as the meat was taken away And this was done so often till at length he grew weary of so many attempts in vaine and prepared himselfe for death giving unto us all many signes of earnest repentance Among others he penitently confessed that this punishment was justly inflicted upon him for his abuse of Gods good creatures especially because he would neither of himselfe nor by the perswasion of his friends give thanks unto God when he received his food which he conceived to be the cause why now God would not suffer him to have the use of his creatures which he had so often abused by his grosse ingratitude and earnestly desired that he might be an example unto all men in this fearefull judgement that they might escape the like by shunning his sinne Remember this story when thou sittest down to meat and forget it not when thou risest up for remembring such an example as was this we cannot forget to return our tribute of thanks and praise So much to the second season And now having so done and being risen from our table we may take a walke and view the fields with the creatures there This season follows and the observations therefrom CHAP. VII The third season The method in reading the Book of the creatures Essayes or Lectures there-upon I. The earth and creatures thereon II. The waters and creatures therein III. The Aire and creatures therein IIII. The firmament and wonderfulnesse thereof 3. WHen thou walkest Here is a large field to run over and hard it is to keepe within compasse Which way soever we looke we have the great Book of the creatures in our eye and from every one more then one instruction If we walke no further forth then into our garden we see what varietie that yeelds and the same varietie of instructions If in our grove we may remember what the Father said thereof That he learnt more Divinity more of God in his walk therein then in his study amongst his paper-books Which way soever we looke whether below Leg. Chrysost ad popul Antioch Hom. 9. or above or about us we may behold those Texts which Iob Ionah Paul made choice and great use of The Booke of the creatures every man may come by and he that runs may reade it Their language is easie to be understood They open as I may say the freest schooles and are the fittest to give instruction of any My scope or intent here is 1. First to deliver this kinde of knowledge which the book of the creatures helps to furnish us withall from the discredit and disgraces that ignorance and misinterpretation have put upon the same 2. And this leads us to the second for it will point out the way to the parent how to make this walke profitable to himself I meane how he may receive benefit by perusing the book of the creatures And then which is the maine end of the walk 3. How to teach the childe to spell nature and by degrees to reade the volume of Gods works which will better be done in the fourth place when 4. I shall give some Essayes herein beginning at the foot-stoole the lowermost of Gods creatures and so rising higher c. For the first then The objections I finde cited by our noble and learned Advancer n Advancement pag. 6. Object 1. and his answers unto them there 1. That the aspiring to over-much knowledge was the originall temptation and sinne 2. That it hath somewhat of the serpent for when it entreth into a man it makes him swell nature being easily blowne up for nature and the pride of nature are neere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of kin 3. That Salomon gives a censure That in spacious knowledge there is much contristation 4. And Paul gives a caveat That men be not spoyled through vaine Philosophy as some have been who poring upon the second causes have lost the light of the first and dependance on God who is the first cause To these he answers That it was not the pure knowledge of nature and universality Answ 1 a knowledge whereby man gave names to other creatures in Paradise which gave the occasion to the fall but it was the proud knowledge of good and evill with an intent in man to give law to himself It was saith the learned Author in another place o Pag. 56. not the naturall knowledge of the creatures which induced the fall but the morall knowledge of Good and Evill wherein the supposition was that Gods Commandements or prohibitions were not the originalls of good and evill but that they had other beginnings which man aspired to know to the end to make a totall defection from God and to depend wholly upon himself So he answers the first objection 2. Neither is it any quantitie of knowledge how great so ever that can make the minde of
man to swell for nothing can fill much lesse extend the soule of man but God and the contemplation of God c. for he goes on very usefully There is such a capacitie and receipt in the minde of man so as there is no danger at all in the proportion or quantitie of knowledge that it should make it swell or out compasse it selfe no but it is meerely the qualitie of knowledge which be it in quantitie more or lesse if it be taken without the true corrective thereof hath in it some nature of venome or malignitie and some effects of that venome which is ventositie or swelling This corrective spice the mixture whereof maketh knowledge Haec Antidotus sive aroma c. so soveraigne is charitie and so he goes on in answer to the second objection 3. And as for the censure of Salomon concerning the anxietie of spirit which redounds from knowledge It is certaine That there is no vexation of minde which resulteth thence otherwise then meerely accidentall when men fall to framing conclusions out of their knowledge so ministring to themselves weake feares or vast desires whence groweth that carefulnesse and trouble of minde for then knowledge is not a dry light but steeped and infused in the humours of the affections This is the sum of the answer to the third objection 4. For the Apostles caveat it must not lightly be passed over for if any man shall think by view and inquiry into these sensible and materiall thinges to attaine that light whereby he may reveale unto himself the nature or will of God then indeed is he spoiled by p The soul hath no more nourishment from this kinde of philosophy then the body hath from nuts transl out of Clem. Alex. Strom. lib. 1. p. 199. vain Philosophy For the contemplation of Gods creatures and works produce having regard to the works and creatures themselves knowledge but having regard to God no perfect knowledge but wonder which is broken knowledge And therefore it was most aptly said by one of Platoes School That the sense of man carrieth a resemblance of the Sun which as we see openeth and revealeth all the terrestriall Globe but then again it obscureth and concealeth the Starres and celestiall Globe So doth the sense discover naturall things but it darkeneth and shutteth up Divine And hence it is true that it hath proceeded that divers great learned men have been Hereticall whilest they have sought to fly up to the secrets of the Deitie by the waxen wing of the senses So he goes on in his answer and thus concludeth Let no man upon a weak conceit of sobriety or an ill applied moderation think or maintain that a man can search too farre or be too well studied in the book of Gods word or in the book of Gods works Divinitie or Philosophie But rather let men endeavour an endlesse progresse or proficience in both onely let men beware that they apply both to charitie and not to swelling to use and not to ostentation and again that they do not unwisely mingle or confound these learnings together So farre the answers which serve to deliver this kinde of knowledge we call naturall from the misconceits and exceptions against the same This pointeth us the way to the second thing How we may make our walk profitable and subservient to higher matters That though we walk low and upon the ground yet we may be raised in our thoughts to heaven like the wise and skilfull pilot whose hand is upon the rudder but his eye upon the starre to apply this then to our present purpose thus 2. There are in this our walk I mean in the view of the creatures two extremes and two sorts there are who fall foule and stumble at them The one sort are they who think to rise higher by the sight of the creatures then the creatures can carry them and so by prying too farre with their own light they make their philosophy vain and become vain in their imaginations and their foolish heart is darkened nature cannot rise above nature it cannot elevate herself above herself Though yet if we track and eye her well if we q Advancement 106. hound her as the noble Scholler phraseth it she can leade us and must needs do so from the foot-stool on earth to the Chaire in heaven but when she hath done so and when in our curious pursuit and disquisition our understanding is wound up so high yet is it but a naturall understanding still so as we do in this search and enquiry tumble up and down like a ship at anchor in the waves of our own reason and conceits for it is not possible as the same Noble scholler saith for us to make a perfect discovery of the more remote and deeper parts of knowledge standing the while but upon the flat or levell of this naturall knowledge There is another sort and they are the most who stumble at the other extreame They behold the creatures the works of nature of God rather but do no more but behold them they stay and dwell upon the superficies or out-side of the work further they passe not either to what is within or to what it tends unto There are two most simple and primitive trades of life ancient and once honourable trades both though now as was said * Presace pag. 21. Cooks are of more esteem because the old simplicitie of life and livelihood are out of fashion Two trades I say and they maintain the state of the world The one of shepheardie the other of husbandrie They who are versed herein should be if they are not truants well instructed men for their books which are full of instruction are still in their eye and they are still poring upon them They live still in the view of heaven and of the earth the one tending his sheep the other driving his oxe and horse and yet though thus they do yet have they gained no more true understanding from their observations in either then the sheep or oxe have which they tend and drive Experience tells us that the shepheard and the husbandman are the most ignorant persons in the world Though yet I know very well that both these do know what sheep and which ground yeelds them most profit and the way they know how to make them most serviceable that way and all this they may know and yet remain most ignorant notwithstanding as for the most part they are no more understanding have they in those chief things and lessons which the beholding the earth and the heaven might yeeld them then the oxe or the horse have which they follow which was Mr Dearings complaint long since And whence this stupiditie or grosse ignorance There can be no other reason hereof but this that they do behold the creature and no more as so saith the proverb An oxe looketh on a gilded gate Their senses report no more to the minde but that they have seen it no
more A fault carefully to be avoided for he that is unfaithfull in earthly things shall never have greater matters committed unto him and he who carrieth a negligent eye or eare towards the works and voice of nature gathering no instructions thence though the characters are most legible there and her voice cleare and audible shall finde no more capacity in himself for higher truths There is a place in the Apocrypha which is worth our taking notice of it will help to lead us the way betwixt those extreames it meets also with that stupiditie even now mentioned and corrects the same The wise man in the 38 chapter of his book verse 26. I Eccles. 38. vers 26. â—2 Eng. 25. reade after Iunius his translation for our English verse 25. may deceive us puts a grave and weighty question and it is concerning him who holds the plough and such persons who maintain the state of the world the question is Whereby shall a man be made wise At the last verse of the chapter in the Latine Translation he answers By nothing unlesse Vers 39 nisi qui adjâ—â—â—rit animum suum c. he be such an one who will apply his minde and meditation on the Law of the most High It is a place not lightly to be passed over The husbandman in that place may seem to have as he reades and so pleades his case a dispensation for his grosse ignorance but it is nothing so That Scripture tells us thus much and it is worth the noting that though he holds the plough which sheweth him the r Luke 9. 62. constancy of an holy profession for he looks straight before him he doth not look back much lesse take off his hand though he ploweth up the ground which sheweth him as in a glasse the sorenesse of afflictions how the wicked plow upon the Å¿ Psal 129. Micah 3. 12. backs of the righteous and what pains he should take with his own t Jer. 4. 3. heart also So preparing it for the true seed the word of life though he casteth in the seed still in the season and that he might understand his own season lookes to see again the very same seed which he sowes the very same u Job 4. 8. Hosea 8. 7. chap. 10. vers 12. 13. Gâ—lat 6 7. 8. and with a large encrease but it rots and dies in the earth x 1 Cor. 15. 36. John 12. 24. Chrysost in locum Hom. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first which answers the great objection and cuts the knot as I may say with its own sword The body cannot rise again because it dies and rots in the earth nay because it dies and rots therefore it shall rise and he is a fool in the Apostles sense who seeth not so much in the sowing and reaping his grain Though this husbandman seeth all this yet he seeth not he understandeth nothing thereby he is not made the wiser by it By what he speaks we may know what his heart doth indite no songs of praise unto his God He will notwithstanding glory in his goad all his talk will be of bullocks for he giveth his minde to make furrows and all his diligence is to give the kine fodder all is for the earth there-on he layeth out the pretious stock of time and strength thither-to he bends himself he entertaineth not a thought whereby to raise himself higher and it must needs be so unlesse he shall apply his minde another way and meditate on the law of his God when he shall do so then every thing shall instruct him and make him wise and not before Here now we have our lesson and the way to make our walk profitable we must apply our minde to that we see and we must meditate on the Law of our God That is the man who will learn by every thing that hath inured and accustomed his heart to compare earthly things with heavenly to trade his spirit to heavnely things by earthly occasions He shall be made wise who hath a gift it must be given from above to be heavenly that is to make every creature which is the work of a sanctified fancy a ladder to heaven to turn ordinary properties of the creature or common occasions to heavenly meditations This I say is the man who will profit by his walk being now in the open view of the heaven and the earth and observing Gods great works in both To conclude and to instance so making the thing plain that man shall gain much by his observations who hath but so much understanding as seeing a sheep before the shearer to see also the meek abiding and patience of the Saints seeing an ant a lillie a raven to think on a providence seeing an oxe knowing his owner and his crib to think what is the duty of a reasonable creature observing the stork and the swallow and our houshold cock all exactly observing their season and I think the last observing it almost to a minute To learn from these and to get as was said of the children z 1. Chron. 12. 31. of Issachar understanding in the times and to know what Israel ought to do He that can do somuch through Him that strengtheneth all and in all he can he shall be made wise by his observation of the creatures for he sets his minde to the thing and the Law of God is in his heart he will receive profit by every thing and teach others how to profit also so I come to the third particular How to teach the childe to spell nature c. 3. Childehood and youth are ages of fancy Therefore the Father I mean a father at large master or teacher he hath the relation of a Father must make great use of the childes senses for they have the best agreement with its fancy hereunto the book of the creatures is very subservient They speak to the senses and the senses make report to the minde So in this way every place will be the childes school for every where it will meet with its lesson and no lesson plainer and more legible to a childe then what he findes in the volume of the Creatures This is a truth not to be doubted of That parent teacheth best and soonest attaineth his end the promoting his childe who verseth the childe most in the open view of the creatures So he cannot alwayes do but this he must do alwayes as he intends his childes profit When he cannot carry his childe abroad to view the creatures he must what he can bring the creatures home to the childe so shall he make the book in the childes hand what ever it be more legible For this the parent shall finde that where he comes short in making representations to his childes eye there the childe will fall short in his apprehension Nothing comes into the understanding in a naturall way but through the doore of the senses If the eye hath not seen that
the eyes the other comfort it so is it safest to deale with the linckes of the Golden chain which God hath let down unto us and not with those which God hath reserved to Himselfe To obserue by some reflexion of grace within our own souls whether Gods countenance shine upon us and not to pry into that light which no mortall eye can attaine unto lest searching into His Majestie we are consumed by His glory His will must content us which He hath revealed without any reason which He hath not revealed The brightnesse of His excellency cannot be gazed upon nor must the height of His power be disputed To keep Gods commandments is our duty to pry into His counsels is curiositie which will be surely punished Labour we to understand things that are safe and venture not in things that be too high So much the brightnesse of the Sun which will not be gazed upon teacheth us And so I have ended this large discourse touching the works of God with the consideration of that creature which is fullest in our eye I conclude this walk and the instructions there from as I began in Mr Dearings words which he still weighed at the Sanctuary there is not one too light We must consider the works of God and in them His greatnesse His power His goodnesse and thereby learn with all our hearts to serve Him to glorifie Him as our onely God But if we be unprofitable creatures in the world if we have eyes and see not and eares and heare not and the sight and use of so excellent works can stirre us up neither to love nor feare nor once to know so excellent a workman we are holden in the bondage of a spirituall Aegypt wander in strange and unknown wayes of a spirituall wildernesse where we have neither water of life nor any secret Manna to satiate and and fill our faint and hungry souls We walk in the world as subjects of the world and dwell on the earth as servants of the earth The oxe and the horse do as we do they eat and drink and see the Sun and use at their will the day and night and never consider Him who made all these things Let us not be like unto them but as we have hearts able to comprehend better things so let us use them that we may fill our wayes with perfect peace Let us wisely meditate in all the works of God for they are the wisdome of God in which we should know God and glorifie Him and give thanks unto Him So we reade when Eliphaz would perswade Iob the feare and reverence of Gods Majestie he biddeth him behold the starres how high they are The Prophet Isaiah when he will assure the Church of the mercy of God that He will according to His mighty power fulfill all His promises he saith thus who hath measured the waters in His fist and counted heaven with His span and comprehended the dust of the earth in a measure and weighed the mountains in a weight and the hills in a ballance In meditation of these great works of God the Prophet would teach them to feare no man but put their onely trust and confidence in God So the prophet Ieremie setteth out the constant course of the day and night for us to consider and in it to know how unchangeable the love of God is to all His Saints So our Saviour Christ by the goodly colours of the flowers of the field He would have us learn what a fatherly providence God hath over His children to cover their nakednesse Who clotheth so gloriously the fading flower The Prophet David in many places and especially Psal 104 doth make a goodly rehearsall of the providence of God in ruling the whole world thereby exhorting us to obey God to hate iniquitie Thus should we by these exhortations and instructions teach all our senses our eyes to see and our eares to heare so that in the creatures of God we may see His glory love His goodnesse feare His Majestie expresse His Image in all our conversation So farre Mr Dearing Lectur 19. on Heb. 4. 34. c. where he informes us touching the Sabbath the works thereof and the perpetuitie of the same But I may more fitly shut up this in the words of S. Basil upon the same subject y Hom. 8. in Hex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 94. When I look back to behold the varietie of things I have spoken of then I think I have spoken a great deale and too much But then again when I consider the admirable wisdome of the Creator in them all I may very well begin my speech again for indeed I have said nothing nothing to the incomprehensible Power unsearchable wisdome exceeding riches of goodnesse which the Lord hath manifested in all His creatures and towards man the Lord of them all What remaineth then but as He is great and wonderfull in working so He is greatly to be praised as His power is wonderfull so should our feare be as His mercy exceedeth so should our thankfulnesse in our measure though indeed His mercies exceed all thanksgiving and praise So much when thou walkest by the way And now that the Sun is departed from us we have done with our walk The night succeeds and the instructions there from follow CHAP. VIII In this world the day and night have their course when they cease it will be alwayes day or alwayes night How that instructeth What darknesse teacheth How we are engaged to lie down with serious thoughts of God and His goodnesse 4. AT night c. I suppose now the Sun set upon us when the beasts go out to prey and man retires from his hard labour under the Sun It is a fit time for a man now to retire into himself also and to consider not so much his little world the severall parts powers and faculties of the same Though that is a point of great consideration and would fill another book but how he hath employed these in the day-time to the glory of the Giver and the good of them amongst whom he lives This is a strong argument to presse home this consideration even this That the longest day will have his night § 1. Let that man who hath spent the day in the may-game of the world and as the most do who make no account of time nor think themselves to be accountable for it let him ask himself what contentment he findes in the pleasures so eagerly pursued all the day before and what comfort they now give unto him now that the night is come and his doores shut upon him He must needs answer that they are gone and passed and most likely they have left but a sad relish behinde But yet if he be resolved when he is wakened to tread the same wayes again of sin and death he must needs consider withall if he have the consideration of a man that though now through Gods gracious dispensation towards
childe may be capable and ready to whatsoever This is saith Charron to go upon a sure ground and to do that which must alwayes be done and may be done before their yeares will admit their designation to any course for afterwards Accordingly now the parent must order the childe first in the fit choice of a school then when the school hath sufficiently promoted the childe in the fit choice of a calling touching both these and first of the school There must be a good foundation and ground-work layed in the parents house The parent must leade on the childe as farre as the light and understanding he hath can carry him But we suppose a parent cannot do all he must take the help of a master but whether is most convenient within his own walls or without admits some dispute which is not proper to this place Experience the oracle of time concludes that without the parents house is the fittest k Quint. Insâ—it lib. 1. cap. 2. For children learn best in company and the better the lesse cockered by parents that is out of all doubt The master is more tied and straightned then is convenient in a parents house and must sometimes do and speak more to please then to profit which is not to be questioned neither But whether the parent brings a master home to his children or sends his children abroad to the master the difference will not be much so the parents be well able to govern themselves and their house and can shew the same wisdome in choice of a master That he be such an one who is a master in his art it is an art and not quickly learnt to govern children That he be a knowing man and conscientious that knows his work and can skill of it and hath an heart unto it for such an one he should be who can instruct the life of his scholler as well as his tongue can teach him as well how to live as how to speak for these doctrines must not be separated as the Heathen man could say l Neque disjuncti Doctores sed iidem erant vivendi praeceptores atque dicendi ut ille apud Homerum Phoenix Cic. orat p. 140. in fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hom. Il. 9. p. 328. Doctrin â ore tenus imbutus animum bonis artibus non imbucrat Tacit. lib. 15. cap. 11. In a word such an one he should be who can promote the soul of his childe I mean that the childe may prosper as his soul may prosper that is the prime and essentiall part both in father and childe and this is the very master-piece of a mans skill and evidenceth his faithfulnesse nothing more then doth the promoting thereof And note we that this price is put into the masters-hand I mean he hath the fairest opportunitie for promoting the childes good this way that can be wished if he have an heart unto the price his means and opportunitie is much every way more then the minister or pastour hath But I will open this light no further The adversary knows it too well and we know it by his practise in all hard difficult and perillous times m Aug. de civil 18. 52. A Elian. de var. Hist. l. 3. Advanc first book pag. 60. Our times are not such now yet my words here will be a complaint That in this choice we want the parents discretion and judgement very much in no one thing more If the parents choose ought for the childes body be it garters stockins shoes he will have them good n Aug. de verbis Domini se 16. de civit Dci lib. 3. cap. 1. Res nulla mineris constabit patri quam filius Juven 7. he is not so carefull in the choice of the master who should make the childe good The parent commonly will put forth his childe more carelesly then he will his childes coat or his own suit of apparell and yet both if we observe it put forth to making The clark of the Church shall serve the turn or he that onely reades there two most ordinarily the unfittest men in a whole countrey But if the parent do happen upon one for it is hap and not choice that hath more knowledge and skill yet then the conversation of the man is not looked unto how well able he is to command himself though that be the chief thing to be regarded for it works most upon the childe Mr Aschams observation requires ours He will make others but bad schollers who is an ill master to Himself o School p. 23. Mr. Hooker gives us a good rule also The onely way to repaire old ruines breaches and offensive decayes in others is to begin reformation at our selves p Vpon Jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For children are taken by example we have heard q pag. 11. Therefore the parents care and foresight at this point is more especially required and no more but what he will take in putting forth his cloth to making he puts it forth to such an one who can make it so as that it shall give a gracefull comelinesse to the body and commend the workman So carefull a man is in putting forth his cloth not so in putting forth his childe though as was said both put forth to making daily experience tells us so much and the little good the childe hath found now after six yeers schooling either for the informing his understanding or reforming his manners The little in both which the childe gained speaks it out plainly that a wise choice was not made And if the parent could understand the language he should then heare that his losse hereby were more and the injurie greater then the thief had done him who hath taken away his purse or broken his house Therefore let a parent shew his discretion in the choice of him to whom he will commit his childe for he must remember that he puts the childe out to making as he doth his cloth and he cannot but remember also that there holds little proportion betwixt his childe and his cloth though he would have them both made and then certainly he will choose a workman for both And now that I think of this that when a childe is put to a master he is put out to making for so much we must needs grant And when I think again what a treasure a childe is and what a charge comes along with it and then again what a faire opportunitie the master hath in his little nurcerie or seminary to prune and manure this little plant so as it may grow fruitfull that the Church and State and Parents that all may rejoyce together when I consider the opportunitie the master hath even to his hearts desire so farre exceeding the opportunitie which the Pastor hath at least doth take as that he hath not a day for a week nor searce an houre for his day nor hath he the opportunitie to call his disciples
leisure to serve Him These things ought we to have done in their place order and subordination to an higher thing but the other thing that one thing we should not have neglected Certainly it will be a most astonishing excuse no excuse indeed but such as will leave us speechlesse To plead the ordinance of God for our neglect in the service of God He hath designed us our severall callings that there we might the better serve and glorifie Him And if from thence we shall plead our omissions therein our excuse will be no better then if a drunkard should pleade thus for his abuse of the good Creatures If thou Lord haddest not given me my drink I had not so dishonoured thee and my self Vain man the Lord gave thee drink to refresh thee therewith and being refreshed that thou shouldest return praise to the Giver It is thy sinne and thy great condemnation that thou hast turned a blessing into a curse overcharged thy self and by thy exceeding that way hast pressed thy bountifull Lord as a cart is pressed with sheaves And let this bid us beware of our old-Fathers sinne for it was Adams the woman that thou gavest me he pleaded the ordinance of God for his walking inordinately Beware I say and let it command our watchfulnesse too for particular sinnes do adhere and stick to particular callings as close as the ivie to the wall as the stone to the timber But yet our callings shall give us no excuse for committing those sinnes or for omitting the contrary duties It is certain we shall have no excuse therefrom none at all but what will leave us speechlesse This by the way but not from my scope So much to engage our faithfulnesse in our callings and our heart still to God A word now touching our abiding in that * station or x Nè quis temerè sâ—os fines transiliret ejusmodi vivendi genera vocationes appellavit suum ergò singulis vivendi genus est quasi statio c. Cal. Inst. lib. 3. cap. 10 sect 6. calling whereunto God hath called us Certain it is the Analogie or resemblance holds well and teacheth very much between the body naturall and the body politick Thus in the body naturall it is bloud and choler contain themselves within their own proper vessels if bloud be out of the veins it causeth an Apostume if choler out of the gall it makes a jaundise all over the body So with our members if any one be out of place or doth not its proper office in its place then every one is out of quiet For the good and peace of the whole it is that every member keeps its proper place and doth the proper office belonging to that place Thus should every one do in that place where God hath appointed him in the body politick He must do those peculiar acts which are peculiar to his place from which his calling hath its denomination and is so called He that teacheth on teaching is the Apostles rule and extends it self unto all callings as an universall rule and of universall use Therefore to instance in that one calling for all which is the highest of all but gives the same rule for the lowest The office of a Pastour Bishop or Minister is to feed his flock to look to the state thereof to prepare the way of the people a Esay 62. 10. c. for that Scripture is fully and usefully explained by Tremellius This the office of Pastour or overseer to seek not yours but you to feed not themselves but their flock b See Hist of the councel of Trent book 2. p. 252. See pag. 216. Non magis de pascendo grâ—ge cogitant quà m sutor de arando Cal. Inst 4. cap. 5. sect 12 13. Those overseers then were truly taxed and charged of old that they did walk as men and did no way answer the office whereto they were called when as they saw nothing in their cures nor knew nothing of them but their rents This had been proper to him who was in office to be the Kings Rent gatherer but very impertinent to him or them whose office it was to prepare the way of the people or to prepare a people for the Lord. The conclusion is peremptory he that teacheth on teaching So likewise as we are called and as every man hath received the gift so must we minister the same one to another as good stewards of the manifold graces of God that He in all things may be glorified c 1. Pet 4. 10. As he hath received the gift I resume it again because we must well note it my gift fits me for my calling my calling for my work If I have not the gift I must not affect nor enter the calling If no calling I must not venture upon the work without a gift all will be done unskilfully without a calling disorderly without work unprofitably and to no purpose d B. Andr. The lesson is If I have the gift I must fall to my work such as is sutable and congruous to my gift and Station So much also touching our abiding in that place whereto we are called and that we exercise those acts and do those works as are proper and peculiar thereunto A word now follows in way of caution touching the designing the childe to a calling wherein Parents are commonly too early and forward and in one thing more preposterous Parents must not be too hasty here I meane in designing their children to any calling specially not to the ministry that sacred work so much spoken of and so early resolved upon before Parents can have any discerning of their childrens fitnesse that way c Parents will have their children disciples and teachers together they would have them cleanse others before themselves are cleansed A Parent will make the childe a Preacher so he is resolved to do for so boldly and unadvisedly he speaks He sees preferment in that way and that way the childe shall go though the childe saith plainly he is a childe and cannot I do but relate the Parents words and my own knowledge The Parent considers not that he speaks of great and high matters infinitely above his reach and compasse He weigheth not how weightie a burden the work of the minister is and how the most able men have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazian oral 21. pag. 378. declined from it shrunk and fainted under it If arrogancy were not in me how should I of all wretches the greatest think to look into the highest roome and vocation that is upon the earth said humble Bradford to Father Treaves f Book of Martyr p. 1510. Reade Isid Pelus lib. 3. epist 127. lib. 4. epist 40. Who is fit for these things surely he that is best fitted hath need of all even of the fulnesse of the blessing of the Gospel of Christ g Rom. 15 29. And he that hath the least must have some speciall
return and to say as they doe who have better learned Christ We must know 1. That Satan is a devouring enemy still watching our destruction 2 As his name is such is he he will accuse us for those very sins he now tempteth us unto and will â—pbraid them to us unto the confusion of our faces 3 That we have no means to avoid his baits but by flying from them nor have we any other means to impale and insconce our selves against this Monster but in the Name of the Sonne of God the onely Name that terrifies him indeed being call'd upon and beleeved on in Truth And then by flying from and avoiding his baits those great Enchanters whereby he bewitcheth us beguiles and overcomes so many And here it is not impertinent to remember an usefull answer to a grave and weightie question proposed to an honest and learned v Isid Pelus lib. 2. ep 164. friend by way of wonder The question is this How it comes to passe That the divell now wounded in his head and spoyled by our great Captain and Prince of Salvation should yet prevaile so mightily in the world and carry so many captive as he doth and this daily which is not usuall with a spoyled enemy to do This is the question and the wonder His good friend answers And do you wonder at this saith he Truly I wonder not at all for what wonder is it that an ever diligent and watchfull enemy who neglects no time nor occasion should spoile a negligent people secure in their victory and now as souldiers drunke with prosperity snorting in their tents What wonder to sâ—e souldiers who can endure no x 2 Tim. 2. 3 4. hardnesse who will intangle themselves with affairs of this life who will sleepe in their trenches though the enemy be at their backs who neglect all necessary succours what wonder I say to see such fall even before a wounded enemy The Lion is strong the Serpent subtill and yet if the Lion be a sleep and the serpent chil'd with cold they may be overcome as easily as the weakest and simplest creatures It is an easier matter to encounter with twentie ships lying in harbour whose Mariners are a sleepe in their Cabbins or drinking in Taverns then with five prepared for the fight This was the observation of a great Commander y Hist of the World book 3. chap 11. sect 9. p. 117. and of great use here and no wonder in all this Nay rather this were to be wondred at and it were strange indeed if we doing none of those things which becommeth souldiers and conquerours they stand upon their guard and keepe watch still knowing that a wounded enemy biteth deadly and rageth furiously should be able to maintaine and make use of our victory against a mightie and now raging enemy who moveth every stone and imployeth all his Methods or Stratagems against us This were strange indeed Thus the Author answereth the question and takes of the wonder Now heare his counsell If you demand then what is to be done by us in this case I make further answer Because our adversary though he is falne and broke yet boasteth great things and is bold in his confidence and takes all his advantage from our neglects and carelesnesse a Nostris peccatis Barbaâ—i fortâ—s sunt Nostris vitiis superamur Hier lib 2 ep â— We must keepe our watch b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we must labour we must endure hardnesse we must implore Gods help we must do whatsoever is to be done we must flye from the divell and unto that Name that strong-hold whereto the righteous flye and they are safe If thus we do not we betray our succours and the victory our Lord hath purchased we forfeit our own peace and our soules into the enemies hands And then we have nothing whereof to complain of the enemies strength but much whereof to accuse our own extreame folly and supine negligence This is his counsell and because it is very good we will heare the like from a latter divine a very devout Spaniard c Avâ—la's Spirit epist pag. 30. Be not negligent and secure having so watchfull and diligent an adversary for if thou be thou art instantly undone If they who watch best have enough to do to dâ—fend themselves what do you think will become of wretchlesse persons but that they should be entirely overcome We must then keep our watch and keep about us our armour and keep close to our strong-hold we must give all diligence to avoyd those great enchanters whereby our enemy bewitcheth us and overcometh so many These enchanters are 1. The glory pompe or lusts of the world from without 2. The lusts of our own flesh from within The one as he once shewed in the twinckling of an Eye so it passeth away in the like moment of time It is fitly called a fancy and as fitly translated pompe d Acts 25. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as a thought or fancy this pompe passeth away and by us even like castles and steeples on a pageant and so it is gone but the glory of the next life is the pleasures at His right hand for evermore 2. The lusts of the flesh are the great tempters All the hurt Satan and the world do us is by correspondence with our selves All things are so farre under us as we are above Te vince tibi mundus victus est our selves Satan for the most part boweth us to what the weaknesse of our nature doth encline he sails ever with the winde he fitteth such temptations as are most agreeable to our humours and desâ—res Our nature helps to act Satans part he doth buâ— set the bias stronger Nature hath a supply of wickednesse as a Serpent of poyson from it self thence a spring to feed it Great cause we should fear alwayes for alwayes we meet with snares and alwayes ready to be caught with them and the devill watcheth the occasion And great cause Semper imminet occasioni we should winde up our hearts to God that we may be wise in His wisedome strong in His strength Lastly in the day we were baptized we avouched e Deut. 26. 17 19. the Lord to be our God to walk in His wayes and to keep His Commandments And the Lord hath avouched us that day to be his peculiar people The Lord Christ hath obeyed and suffered to make our bonds of obedience the stronger not to abate us an ace of duty He hath vindicated His Law from the vain glosses of the Pharisâ—es from that which was said of old whence we have learnt That His Law puls out the verie core f See Hist of the world lib. 2. chap. 4. sect 7. p. 232. sect 11. p. 237. of sinne and that whereas mans Law doth but binde the hand and the tongue Gods Law binds the heart and orders the secret motions of the same The Philosophers
herefrom How hast thou been inclined to love the Lord for His goodnesse to feare Him for His Mercies How hast thou been melted thereby to obedience and engaged upon his Service Aske thy selfe againe for in that Method we went Thou hast two hands another hath but one or perhaps none what more worke hast thou done Thou hast a Tongue and the use of the same there is another thou knowest who hath a Tongue but speakes not wherein hast thou glorified thy Maker more then the other hath done Thou hast two eyes thy Neighbour is darke Aske the same question over againe For as it was said of him who was borne blind So it was that the workes of God Iohn 3. 9. should be made manifest in him So we may say we have our eyes eares tongues hands which others have not That we might the more ptaise the Lord for His goodnesse and declare His workes toward the children of men These are the questions but upon the point it is but this single question and the very same and to the same purpose which the King makes to that I doe allude touching Mordecay What honour and dignity hath been done to Mordecay x Esther 6. 3. for this So let this be the question What honour what service hath been done to the Lord He hath so honoured thee he hath so served thee he hath so and so preserved thee from the Paw of the Lyon and jaw of the beare so delivered thee Through his strength thou didst leap over such a wall He brought thee out of such a strait He supported thee in such weaknesses He supplyed thee in such a Wildernesse He gave successe to thee in such businesses What shall I say for we are confounded here He is the God not of some but of all consolations the Father of mercies And we can no more number them then we can the drops of the raine or of the dew or the Treasures of the snow and haile but we know who is the Father of them and out of whose Bowels these mercies come whereby thou hast been fed all thy life long and redeemed from evill we know the price of them too the very least of them is the price of bloud What honour hath been done for all this What peculiar Service that 's the single question If now thy heart make answer as we read in the foregoing place There is nothing done no peculiar service at all instead of being the Temple of His praise thou hast been the grave of His mercies They have been buried in thee they have brought forth no fruits if this be the answer of thy heart and so it condemne thee the Lord is greater then our hearts He will condemn much more And therefore it is high time to look into the Register of Gods mercies into the books of record And if these mercies have laine as things cast aside and of no account as dead things out of minde if so long and to this day forgot then now it is high time that thy rest should be troubled and sleep should not come into thy eye till thou hast looked over this Register and recorded the mercies of the Lord and so pressed them on thy conscience That it may answer out of a pure heart that something at the length is done some sacrifice of praise and thanks is returned to the Lord for all this This is the first thing to be done now and it is high time to do it Considering the season It is supposed that gray haires are upon thee here and there they are sugared now and like the hoary frost The Almond tree flourisheth thou art in the winter of thine age It is high time now to look about thee and to consider That is the first ground of consideration 2. That time is hasting whose portion and burden from the Lord is but labour and sorrow And then though we have time for our day lasteth while life lasteth yet no time to do any thing in it to purpose for then the Grasse hopper is a burden So I make two periods of this age And each a ground to presse on unto a timely consideration The one I call declining age when we have lived almost to threescore yeares The other when we are drawing onward to fourescore c. extreame old age of both in their order 1. Both the one as well as the other is an age not more desired then complained of They knew best why that feele the burden of it I have not lived unto it It is likely that person complained not without cause who being willed to hasten her pace told them who were so quick with her That so she could not do for she carryed a great burden on her back And whereas no burden at all appeared to the eye she replyed again that threescore years were passed over her head and that was the burden Plaut And so it may well be with those whose spirits are much spent and strength wasted even at those yeares And then age it self alone is a burden I can speake little here out of experience But this I can say If God be pleased to stretch out my day so long I shall know no cause to complain of the length for that is a blessing Length of dayes is from the right hand Prov. 3. 16. Riches and honour from the left Only we must note here That if the Lord be pleased to shorten the day of this life to any person as sometimes He doth to His dearest and most obedient children their dayes are not long upon earth why yet if He eek out this short day here with an eternitie of dayes and pleasures at His right hand when they are taken hence if so that partie shall have no cause to complaine of a short day on earth so abundantly recompensed in heaven This is a note by the way If I say God be pleased to stretch forth my dayes so long I know no cause why I should complaine of a blessing I may complaine and just cause why I should and that bitterly but not for the accession of yeares If any thing sower them it is of mine owne Leaven and of my owne putting in Complaine of my selfe I may of them I may not Old age is a cal me quiet and easie time if youth have done it no disservice in filling its bones before hand Nor no intemperance hath weakned its head or feete If so Old age hath just cause to complaine of the Man not the man of Old Age. There is no Guest in the world that is more desired and expected and yet when it comes worse welcomed and entertained then Old Age is still with sighes and complaints which we know argues bad welcome I would have my Child make good provision for it against it come and when it is come to give it good welcome Welcome I say I doe not say ease Good welcome doth consist we say in shewing a good and chearefull countenance to our guest