Condition of those that want the Means of Knowledge is plainly expressed by the Apostle Eph. 4.17 18. where he sheweth that the Gentiles walk in the Vanity of their minds having the Vnderstanding darkned being alienated from the Life of God through the Ignorance that is in them because of the blindness of their Heart Where you may consider that they are so far from having such knowledge as doth guide them unto Life and Salvation that they are alienated from the Life of God through the Ignorance that is in them 1 Cor. 1.21 It is said that the World by wisdom knew not God They had a kind of Wisdom wherein many of them excelled whereby they knew many Secrets of Nature many Affairs of State and Government c. But all their Wisdom for want of the Word did not teach them the right Knowledg of God in a saving way Consider also that as the Heathens that wanted the Word so the Unregenerate that live under the Ministery of the Word do remain in darkness the Day doth not dawn unto them nor doth the Day-Star arise in their Hearts or elss if the Day do dawn in their Brains it is dark Night in their Hearts if they do get some knowledg of the Gospel and Mysteries of Salvation yet this Light doth not pierce so as to win them to the Love of that Truth and Light which appeareth unto them and to subject their Hearts unto the Power of it Now in the Regenerate the Gospel being revealed to them by the Spirit is as the dawning of the Day and the rising of the Day-Star in their Hearts in comparison of that Night of Blindness which was in themselves before Regeneration and is yet in others that are unregenerate for first the Day dawns in their Understandings and then the Day-Star ariseth in their Hearts then the Night begins to wear away and the Day breaks and dawns upon them then they begin to see what they could not see before and to see that far more clearly and effectually which they saw in some imperfect measure before Now the Spirit having caused the Day to dawn in their Understandings he proceedeth also to enlighten the lower Region and to cause the Day-Star to arise in their Hearts as in the Night time when the Sun is on the other side of the Earth it shineth brightly and enlightneth the Stars as we see yet the Body of the Earth being between the Sun and us maketh it dark here below so when the Spirit enlightens the Understanding of an unregenerate Man with the knowledge of the Gospel even at the same time there is a Body of Death in his heart and a Mass of sinful Corruptions which casts a Shadow and keeps the Heart and Affections in miserable darkness Now as every Coruption is a degree of Darkness so every Grace is a Beam of heavenly Light for God is Light and every Grace is a Part of the Image and Likeness of God and so is Lumen de Lumine Light issuing from the Fountain of Light Consider what St. Paul saith to the faithful Ephesians Ephes 3.8 Ye were sometimes Darkness but now ye are Light in the Lord their present Condition Ye were Darkness dark all over dark Understandings dark Judgments dark Hearts and Affections they had a dark Vail of natural Blindness upon their Judgments a dark Cloud of worldly and fleshly Lusts and Corruptions upon their Hearts but now they are Light in the Lord lightfom Understandings and lightsom Hearts and Affections SECT V. At the Breaking forth of the Light COnsider with thy self that there is a fourfold Light spoken of in Scripture and that God is called Pater Luminum the Father of Lights James 1.17 1. There is Lux materialis a material Light that which God created in the beginning and of which he made the Sun and Moon to be as Fountains and Vessels that with the Beams proceeding from them the World might be illuminated Consider how God was the Father of this in the first place Gen. 1.3 God said let there be Light and there was Light He commanded Light to shine out of Darkness saith the Apostle And it is said Gen. 1.15 He set two Lights in the Firmament of Heaven a greater Light to rule the Day and a lesser Light to rule the Night 2. There is Lux naturalis that which we commonly call the Light of Nature and it is that same knowledg and Conscience that was at first planted in the Mind of Man by which he was made able to distinguish between Good and Evil. Of this also God is the Father it is he that hath created in us Understanding to discern and Conscience to bear witness of Good and Evil. 3. There is Lux supernaturalis or spiritualis that which we commonly call the Light of Grace and from this there arise two Beams 1. That which shines into our Hearts to dispel the darkness of Sin in us of which I have spoken before It is in this sence that the Children of God are called the Children of Light and the holy Conversation that they lead is said to be a walking in the Light Now of this also God is the Father it is he that by his Spirit enlightens our Hearts with Grace as I spake before 2. There is a Light that shineth in our hearts to chear us with the assurance of God's Love and Favour Light is sown to the Righteous and joy to the upright in Heart Psal 27.11 Light and Joy are sown together in the same Furrow Of this also God is the Father it is he only that can make us to hear the voice of Joy and Gladness So David prayeth Lord do thou lift up the light of thy Countenance upon me The light of his Countenance is the light of his Favour where the light of his Favour shineth no clouds of Affliction can darken our Joy it will make our Hearts merrier than Corn and Wine 4. There is Lux immortalis or Coelestis we may call it the Light of Glory It is that same Light which God dwells in the Light inaccessible the Light that none can approach unto 1 Tim. 6.16 Yet that Light that God's Children shall one day dwell in also Light we may call it for it is where Darkness never made his Pavilion a Light more glorious than the Sun or Moon For it is where though no Sun shall be yet where no Night shall be The Glory of God lightens that place and the Lamb is the Light of it Rev. 21.23 Now of this Light likewise God is the Father He that Inhabits it he Created it and he hath prepared it to be an Habitation for his Saints that as many as shall be Citizens of the New Jerusalem may rest under the Glory of it The Sun shall be no more thy Light by Day saith the Prophet nor for brightness shall the Moon give light unto thee but the Lord shall be unto thee the everlasting Light and thy God thy Glory Isa
the greatest things in the World How shall this Day set forth all secrets in the clear Light How shall all Sins not washt away by true Repentance be set before the eye of the World How then shall the Righteousness of the Upright be brought forth after it hath been many years hidden by Slanders and false Accusations How shall all their works of Faith all their labours of Love and all the fruits of the Spirit be laid open and manifested There are no false lights that can have any place at that Day to make bad Wares seem better every thing shall then appear as it is O my Soul how shouldst thou labour in thy most secret places and in thy most secret thoughts to bear in mind the light of that great Day when Christ shall appear as a Day-spring unto the World Will these thoughts which I cherish in my Heart these Affections these Words these Deeds be able to abide the great light of that Day when Christ shall come Are they such as may be presented with boldness before the Face of Christ and offered to the view of the holiest Angels and Saints in Heaven and be brought to the open Light when the Son of Righteousness shall shine in his Strength 3. Consider That Christ's second coming shall be in Power and great Glory Matth. 24.30 The Lord himself shall descend from Heaven with a shout with the voice of the Arch-angel and with the Trump of God 1 Thess 4.16 He shall sit on the right Hand of Power and come in the Clouds of Heaven Mat. 26.63 He shall come in the Glory of his Father with his Angels Mat. 16.27 The glory of the Sun Moon and Stars when they shine most gloriously is nothing to this Glory of Christ which at that Day he shall shew forth to the World O my Soul labour now to behold his Beauty and Glory in the Spirit by Faith and by that glimpse raise thy thoughts to consider of that height and brightness of Glory wherein Christ shall shew himself at that Day and how thine Eye and thy Soul shall be filled with a most sweet delight in his perfect Beauty and Glory Could our Hearts be throughly taken up with Christ's Glory at that great Day it would be a means to mortifie our fond desires towards these things wherewith our fleshly Eyes or Hearts are apt to be ensnared It would greatly support us under Afflictions What should not I suffer with patience who look to see the Beauty and Glory of Christ at the last Day Yea to see the glorious Face of Christ turned to me in love might I not pass through Troubles Prisons Famine Nakedness Banishment Fire Sword any thing in hope to behold the Beauty and Glory of Christ and to enjoy the light of his Countenance for ever when he shall come as a Day-spring from on High 4. Consider how Christ at his second coming shall most sweetly refresh all those which â—â—roughout the World belong unto him he shall give them everlasting rest from all their Labours which here they have undergone everlasting peace from all Cares and Conflicts with the World the Flesh and the Devil freedom from all Troubles deliverance from all Persecutions when many millions of Souls shall throng about him and appear in his sight being such as have believed him and cleaved to him in sincerity Some of them having been sawn asunder burnt to ashes some slain with the Sword some kept in Bonds and Irons some mocked some scourged some driven out of House and Home and spoiled of their Goods tossed to and fro persecuted from City to City some destitute afflicted tormented for his Name-sake he shall sweetly ease and refresh them as a Day-spring when they shall appear before him And for those of his Saints that have been burdened with much Sickness painful Diseases with Poverty and outward Wants not having whereon to lay their Heads nor wherewith to fill their Bellies to them shall he give to drink of the full River of his Pleasures yea he himself shall be their Refreshment and they shall so fully enjoy him that they shall need nothing which may make them truly and perfectly happy 5. Consider That Christ as a Day-spring at his second coming shall Cure all the Sicknesses both of the Souls and Bodies of his He shall deliver the very brute Creatures from the Bondage of Corruption Rom. 8.19 For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God for the Creature it self was made subject unto Vanity c. Ver. 21. The Creature it self also shall be delivered from the bondage of Corruption into the glorious Liberty of the Sons of God For we know that the whole Creation groaneth and travelleth in pain until now Where you see that the whole World is sick and diseased by reason of the Sin of Man it is pained and groaneth as a Woman in Travel longing for the time of Deliverance and that is the time of Christ's coming when this Day-spring shall appear from on high An universal Corruption and as it were Contagion hath overspread and seized upon the whole body of Nature and all the Limbs the whole World and all its parts and all the Creatures in it and that by reason of the Sin of Man Now Christ's coming shall refine all the Creation and shall set up a new Heaven and a new Earth wherein dwelleth Righteousness The Beasts Birds Fishes the Corn the Fruit of the Vine c. shall no longer be abused to Gluttony Drunkenness and Epicurism and to be as Fuel to cherish the flame of unclean Lusts The wedg of Gold or bag of Silver shall no longer be defiled so as to be made an Idol to the dishonour of its Maker to carry away the Heart from him Other Metals and Minerals shall be no longer defiled so as to be turned into Instruments of Death and Cruelty and to be stained with Innocent Blood Other Creatures shall not be abused so as to set forth the Pride of Vain Men and Women Christ shall heal the Sickness and Corruptions of the World and free it from the bondage of Corruption his coming shall heal the World much more shall it heal all the Infirmities of his Members At the last Day the Lord at his coming will heal the Sick and Diseased give sight to the Blind strength to the Lame and Weak hearing to the Deaf beauty to the Deformed yea he shall cure them of Death and Mortality it self Death shall no more hang about them nor have to do with them Much more shall his second coming bring perfect and perpetual health to their Souls Sin shall then be fully Cured and the Soul shall be made altogether sound and no Sin shall pain the Soul with the remembrance of it nor afflict it with fear of Punishment And sence of Guiltiness shall be taken away as if Man had continued as holy as the Angels and had always kept his first Estate 6. Consider That
60.19 Meditate also of the correspondence between Grace and Light 1. The Light ye know doth è Caelo manare it floweth and breaketh out from the Heavens So doth Grace too it is derived and sent down from Heaven 2. Light doth tenebras fugare it doth dispel and drive away Darkness So doth Grace too dispel the darkness of Errour and Ignorance 3. Light doth purge the Air from Mists and dark Fogs that choak it Acts 15.9 So doth Grace purifie the Heart with the beams of it from the corruption of Sin with which it is choaked and defiled 4. Light quickens the Seeds that are sown in the Earth making them to spring and fructifie So doth Grace always quicken the seed of God's Word when it is sown in our minds If that be not there it withers and dies but Grace makes it prolifical and fruitful 5. Light doth visum delectare it pleaseth the Eye-sight Light is sweet saith Solomon c. so Grace is pleasant to an Eye that is spiritually enlightned Even the Eyes of God himself are delighted with such objects For what be those Beauties and Ornaments of the Spouse with which our Saviour Christ in the Book of the Canticles professeth to be so much affected and ravished as endowments of Grace in which the Spouse excelled 6. Light doth Occulta manifestare manifest things that are hid In the Dark there is no judging of Colours but the Light makes all things manifest So doth the light of Grace it doth manifest those things unto us which before were hidden from us especially two sorts of things Dei misericordiam nostram indigentiam God's Mercies and our own Wants As for God's Mercies without the light of Grace we cannot judg of them as we should do Either we take no notice of them at all or we ascribe not the having them to him from whom indeed we receive them And as for our Wants the more our Eyes are opened to see them the more hath the light of Grace shined into our Hearts 7. Light doth Calorem generare where Light is it doth beget heat So doth Grace in us likewise it begets in us an heat of Zeal and fervent Charity It enlightens us not with Knowledg only but warms us with Zeal also to make us contend for God's Truth and for his Glory The consideration hereof should teach us to love Grace and to hate Sin We naturally hate Darkness and love Light Darkness is a thing horrid and hateful to Nature but woful is the condition of those that love Darkness rather than Light John 3.19 it sheweth that their deeds are evil And every one that doeth evil hateth the Light neither cometh to the Light lest his deeds should be reproved Like Owls and Bats they shun the Light for Light is a discovering thing SECT XVI At the springing of the Day or rising of the Sun HEre consider that Christ in his coming into the World was as the Day-spring from on high or the springing or rising of the Sun from on high Luke 1.78 Consider how his coming is most fitly compared to a Day-spring or to the rising of the Sun in divers respects 1. The Sun doth as it were issue out of the Night as appeareth to our Eyes He seemeth to spring out of the womb of Darkness The rising of the Sun followeth the darkness of the Night So our blessed Saviour at his coming did seem as it were to spring out of Darkness he lay hid before under the Veil he was covered with Shadows Types Ceremonies Mystical Representations Dark Figures c. yea the Prophecies which did bear witness of him had much darkness in them though they were so clear that they shewed the way to Christ unto all the Faithful Yet the Light was but dim in comparison of that which followed And at that time especially there was much darkness overspreading the Face of the Church even about the time of our Saviours coming Then was that true which is spoken Psal 47.9 We see not our Signs there is no more any Prophet neither is there among us any that knoweth how long And besides the want of this Light there were special causes of darkness viz. blind Guides For such our Saviour himself charged the Pharisees to be who sat in Moses's Chair and being blind and ignorant themselves took upon them to lead the blind and instruct the Ignorant and so no marvel though both stumbled in the dark and fell into the Ditch and ignorance in these bred Errours in the People and caused an increase of Darkness But now consider That Christ was not sent for the salvation of the Jews only but of other Nations also and so consider what darkness was on the World in general The Nations of the World were all Regions of darkness and of the Shadow of Death and St. Paul calls those Ages Saecula tenebrarum Ages of Darkness Even the learned Athenians worshipped God as a Stranger and their Altar had this Inscription To the unknown God Now out of this Darkness as it were the Day-spring issued Christ came and manifested himself to the World 2. The Day-spring or Rising of the Sun removeth the Darkness so Christ manifested in the Flesh did chase away that Darkness which was upon the face of the World and soon after Christ's coming there was such an Alteration as if there had been a new World created as it is expressed of the Land of Nephtali and Zabulon so the like Change was also in many parts of the World The Land of Zabulon and the Land of Nephtali by the way of the Sea beyond Jordan Galilee of the Gentiles The People which sate in darkness saw great light and unto them which sate in the Region and Shadow of Death is Light sprung up Mat. 4.15 16. Thus it might be said of the World in general The Day-spring or Sun-rising is beautiful and glorious Psal 19.5 David compares the Sun at his rising to a Bridegroom coming forth of his Chamber with all his Ornaments Christ's manifestation to the World was glorious and full of heavenly Beauty and Majesty Many glorious things appeared in him at his Birth and in his Life many Miracles Signs and Wonders and among other things the Beauty of his perfect Holiness and Righteousness was such that even the malicious Eye of his Adversaries could see no spot or blemish in it but especially in that more glorious manifestation at his Resurrection and Ascension and sending down the Holy Ghost by whom his Apostles were led abroad to carry the Light up and down in the World his Beauty Excellency and Glory did appear 4. The Day-spring or Sun rising yeildeth special Refreshment to the Creatures Men Beasts Birds c. So the Coming of Christ yeilded special Comfort and Refreshment to the People of God yea and to those who formerly were not the People of God Hos 1.10 Many poor Gentiles after a tedious Night of many hundred years of woful Darkness and Blindness were now most
reade them with that Reverence as if God himself stood by and spake these words unto thee It is written of a certain devout and godly Bishop that he would always reade the holy Scriptures kneeling upon his Knees And whatsoever thou thus readest let it be either to confirm thy Faith or encrease thy Repentance SECT XVII Of Meditation and the fittest Season for it WHatsoever the thing be that we are to meditate up on Granat Meditat. whether of the Life and Passion of our Saviour Jesus Christ or of any other thing that may be figured by Imagination as of Death the Day of Judgment of Heaven or Hell we may then represent every one of these matters in our Imagination in such manner as it passed as if in the very same place where we are all the same passed before us in our presence This manner of meditating serveth to this end that by means of such a representation of these things we may have the more lively consideration and feeling of them in us Imaginary Meditation is commonly a great help to keep in the mind more closely recollected by causing it to attend to her Work after the manner of Bees which work their Hony-comb within their own Hives Some commend the Morning as the fittest time to busie our minds in holy Meditations for these Reasons 1. Because they find it was the Practice of David that Man of Meditations Psal 139.18 saith he unto God When I awake I am still with thee That is when I awake in the Morning I am taken up with Meditations of God Divine Meditations were daily David's waking and first Thoughts 2. Because then the Mind a Man's intellectual and cogitative Faculty is fresh and more free from the hurrying businesses of the World which fall out every Day and are apt to distract the mind in this holy Duty 3. Because if the Mind be first seasoned with holy Meditations it tends much to keep both Mind and Conversation in an holy frame all the day after for oftentimes what a Man's first thoughts are they become his frequent thoughts on that Day If a Man begins the Day with vain worldly or revengeful Thoughts they are apt to lodg in his Heart all the Day long such thoughts are intruding and abiding Guests 4. Because God restoreth to us his Mercies every Morning new Mercies do attend us every Morning and these renewed Mercies should oblige us to renew our Thoughts and Meditations on God every Morning Thou mayst here Meditate on Jesus Christ who is called the Hind of the Morning He is shadowed by the Hind with respect unto his Sufferings for he was hunted as an Hind with Hounds with Blood-hounds with the Hell-hounds of this World the worst of wicked Men. Therefore it is observable that in the XXII Psalm which is throughout a Prophecy of Christ the first words being spoken near to his Death as he hung upon the Cross My God my God why hast thou forsaken me The Title of that Psalm is To the chief Musician upon Aijeleh Sahar that is The Hind of the Morning It is usual for Hunters to single out that special Deer Hart or Hind early in the Morning when they intend to hunt that Day signifying that Jesus Christ was an Hind hunted not only very fiercely but very early by wicked Men to Death SECT XVIII Of Petition IT is the Honour of God that all Creatures sue unto him and depend upon him that all need his help and that so many petition him for it from day to Day He is the God of hearing Prayer therefore unto him shall all Flesh come The highest Glory that God hath on Earth is that so many thousands come daily thronging to and knocking at the Gate of Heaven A certain great Emperour coming into Egypt to shew the Zeal he had to the Publique Good said to the Egyptians Draw from me as from your River Nilus But what can be drawn from a Man but hopes which swell like bubbles of Water till they burst It is from God that we must draw for he is a Fountain which perpetually distilleth who quencheth the Thirst of all the World and hath but one Thirst which is saith Gregory Nazianzen that all Men should thirst after his Bounty Our Saviour having taxed the abuses in Prayer setteth down a perfect Platform Matth. 6.9 c. where ye have 1. A Command 2. A Pattern After this manner or thus pray ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may have reference as well to the Matter as to the Manner yea to the Order and Method But here we understand it not according to the Method as though we were bound to order our Petitions always thus We have some short Prayers elsewhere specified in the New Testament where we find not this Order and therefore that I think is Arbitrary Therefore this may have reference chiefly to the matter of our Prayers let this be the matter of your Prayers And to the Affection pray with such affections as are intimated in this Prayer So that here are condemned all wicked and unlawful Requests as when Men wish Mischief unto others out of private Malice when they wish the accomplishment of their unlawful desires when they pray for those things that tend to the dishonour of God and the damage of his Church And on the other side when they pray not with such Affections as are insinuated in the Prayer In the Preface which makes way to the Prayer ye may see I. Who must pray we must Pray II. To whom we must Pray III. For whom we must Pray IV. Through whom we must Pray V. How we must Pray I. Who The Question may have a double meaning 1. Who ought to pray To which I answer All Because All owe unto God all Service Honour Worship whereof Prayer is a special part In him all live move and have their beings Yea Nature teaches Man to acknowledg and seek to a Deity for supply of its Wants All owe this Debt though all cannot pay it and none so as is required 2. Thus Who may and can pray in an acceptable manner unto God I answer Only Believers They alone can truly call him Father They only have received him by Faith John 1.12 How can they call on him in whom they have not believed Rom. 10. This sheweth the misery of an Unbeliever he cannot come to God II. For whom must we pray I answer Not only for our selves but for all the Houshold of Faith especially more largely for all that belong to God whether Called or Uncalled more generally for all Men as St. Paul saith and our Liturgy after the Apostle though it be therefore taxed seil All sorts and conditions of Men especially for the King and all that are in Authority under him our Pastors Church-Governours Ministers all that bear Rule in the Church or Common-wealth and for all the Members of the Catholique Church for our Parents Masters Children Servants and those that be nearest unto us
heed of placing your Affection on any of them For be the Recreations in themselves never so honest it is a Vice to set your Affections on any of them But thou mayst take Recreation in playing for the time thou playest otherwise it would be no Recreation but thou must not eagerly desire or long after them nor yet study on them nor vex thy self about them And when thy Recreation withdraweth thy Mind from walking in an honest Calling or eateth up the Time which might be far better spent in doing those things as might tend to the good of thy self or others either in respect of this Life or the Life to come it is a manifest Intemperancy and want of Moderation And if so strict an account must be given of idle words at the Day of Judgment as our Saviour tells us how strict a reckoning must be rendred of idle Actions And all actions of Sport are idle when they are Immoderate All Christians are bound to redeem the time not thus idly and vainly to trifle and pass away the time And Heaven is appointed as a place for Men to rest in from their Labours not for those to sit down in who have here spent a great part of their days in Sports and Pleasures Ye may see the lawful use of outward Comforts Recreations and Pleasures allowed to the Godly and the ungodly Man's unlawful and voluptuous course of living in Pleasure shadowed forth to us in the difference that 's between a Bird's and a Fish's using of the Waters 1. The Bird doth but touch the Water and sips only for refreshment but the Fish wallows and tumbles in it and delighteth to drench and cover her self therein 2. The Bird only toucheth the Waters but resteth not upon them but quickly speeds her self away again but the Fish resideth in them as in its proper Element 3. The Bird as she flieth lighteth down and takes up a little Water in her flight by the way but the Fish lieth continually swilling and sucking in it So he that lawfully useth those things which God hath given for our Delight and Refreshment in a Christian moderate way he takes them more sparingly whereas others do even glut and cloy themselves with them God's Children do take but a little of these and but by the way as they are in running the Race that is set before them as they are in their flight towards Heaven their Souls being then upon the wing and raised to Heavenly-mindedness when they do taste of the sweetness of these things And if they herein transgress and sometimes glut themselves too much with these things their Failing doth more trouble them than their Pleasure doth refresh them On the other side He that lives in Pleasure as the Fish in the Waters he is then at rest when he is enjoying some sensual Delights he is then in his proper Vbi and Element when his Heart is even drench'd and immersed in some such Pleasure as is adapted to his Sensual Affections And when he is in the Service and Worship of God he is like a Fish on dry Land out of its place he is in such a Course as is not pleasing to him his Heart acquiesceth in the midst of his Delights being not at all exercised in any Heavenly Imployment his Heart is not any way born up with any lively and Heavenly Affections SECT XXVII Of the Conversation of Parents and Elders EVery one in the Family ought to serve God according to his Abilities as his Place gives him occasion or advantage Many a one if he were Head and Master of a Family as he is but an Inferiour would do more good than there is done Therefore they that have such advantage of place should glorifie God accordingly And they should be like those Wheels in the Clock which move first of all and carry round all the rest with them They should be Leaders in Praying in Reading in Meditation in holy Conference in Humility in Zeal in Sobriety in Admonition in an Heavenly Conversation Parents should pray earnestly unto God to heal their Childrens Souls They should also be very careful to purge out the vanity of their Hearts and Conversations that so albeit they could not prevent the running Issue whereby they conveied Sin to their Children at the first yet they may take heed of increasing it by an evil example By a vain and evil Conversation thou dost no less than confirm and even water those roots of Sin which thou thy self hast planted in them 1. Evil Examples are most dangerous which are practised by Men that have most Authority Now the Child especially when he is young in his Childhood when his disposition receiveth its first shape looketh upon his Father as his Prince as it were he feareth and regardeth more than any Prince and so his Look his Word and especially his Example is a Law unto him and he looks for no better Warrant Maxima debetur pueris reverentia It hath been said Much reverence is due to Children We say and that truly that Children owe great Reverence to their Parents and Elders And 't is as true Parents and Elders should carry it reverently toward Children because their Example emboldens Children to imitate them in a likeness of Speech or Behaviour 2. That Example is most dangerous that is most commonly in sight Now the Child looketh upon the Father and Mother almost every Day when they rise up lie down go forth come in talk eat drink c. he is still with them Other Mens Courses he seeth but now and then these always Now when unmortified unrestrained Vanity shall break out in every passage of their Lives and their Children be witnesses of it is it not likely that they will be followers of it also The Child perhaps hears a Neighbour Swear once in a Week or Month but when he shall hear his Father every Day dishonour God this way this is very dangerous 3. Evil Examples are most dangerous in those whom we specially love for Love is a cover for many Blemishes in Persons and Things that are beloved Now whom doth the Child love so much as Father and Mother therefore their evil Examples will foon take with them That which is evil in Parents seemeth good to their Children because of their Natural Love toward them Therefore ye Parents how careful should ye be of your Carriage in regard of your Children Ye would have your Children love you and so they ought But take heed lest ye make their Love to you an occasion of Destruction to them That were a most wicked unnatural Parent that knowing his Child should love something as should poyson it would purposely lay it in his Child's way that he might swallow it down So when a Parent knows his Children love and embrace him and that which he doeth his Courses and Actions what a woful thing is it if he shall defile himself and his actions with Sin and Wickedness and so occasion his Children