story and to be observed That a very proud King delighted much in his childe hood to put out the eyes of Quailes This King carryed himselfe afterwards with such pride and insolency that he had his denomination from it and delighted himselfe so much in crueltie and bloud that the people expelled him out of their Citie and Countrey with protestation never to receive any King againe so they changed the name of their Government An Emperour after him delighted as much to see the entralls of flies he killed as many as he could catch and tooke his times for it So the proverb was The z Ne musca quidem Suet. Dom. Emperour had not so much as a flye neere him This man or rather beast in shape of a man delighted as much in the shedding of Christians blood and as cruelly abused Gods Image which he had shamefully cast off Indeed there are some men who are cruell to Christians and kinde to Beasts But they have but the shape of men they are a Lege Dialog de bello sacro p. 339. Beasts indeed and therefore do they esteeme more of Beasts then of Christians It is b reported that a Christian Boy in Constantinople Had like to have been stoned for gagging in a waggishnesse a long billed fowle b Lo. Ver. Essay 13. p. 67. I would perswade but this from hence That children be not suffered to bathe their recreations in bloud as Mr. Bolton phraseth it Not to refresh their tyred mindes with spectacles of crueltie nor inured to behold rufull objects without horrour No beast they say takes content in the hurting of any other except in the case of hunger or anger They satisfie their appetite and rage sometimes with crueltie and bloud but their eyes and fancies never It is a debasing of humanitie below beasts to please the eye I say not in beholding one man teare and mangle another but to see poore beasts encountring each other and mangling each other being set on by man we must not make Gods judgements and punishments of sinne for we made the beasts wild our sinne put the enmitie betwixt the Woolfe and the Lambe c Quis seras fâ—cit nisi tu Mor. de verit religionis cap. 12. the matter and object of our recreation Alas sinfull man it is Mr. d Direct 156. Boltons patheticall expression what an heart hast thou that canst take delight in the cruell tormenting of a dumbe creature Is it not too much for thee to behold with dry eyes that fearefull brand which only thy sinne hath imprest upon it but thou must barbarously also presse its oppressions and make thy selfe merry with the bleeding miseries of that poore harmlesse thing which in its kinde is much more and farre better serviceable to the Creator then thy selfe Yet I deny not but that there may be another lawfull use of this Antipathy for the destroying of hurtfull and enjoying of usefull creatures so that it be without any taint or aspersion of crueltie on our part or needlesse tormenting of the silly beasts It is a sure note of a good man He is mercifull to his beast And it is worth our marke That the Lord commands a mercy to a creature perhaps not worth two farthings and for this He promiseth a great mercy the like blessing which is promised to them who honour their father and mother Deut. 22. 6 7. If thou finde a birds nest c. Thou shalt in any wise let the Dam go and take the young to thee That thou mayest prosper and prolong thy dayes This is to lead to mercy and to take out of our hearts crueltie saith Mr Ainsworth It is the least of all in Moses law and yet such a promise is annexed thereunto as we heard so true is that which the learned Knight hath The debts of mercie and crueltie shall be surely paid Think we on this so we have our duty and we shall teach our children theirs and then though the bloud of the creature be not spared for we have dominion over it yet it shall not be abused nor shall we delight our selves in the pain of it which tends to much evil which we must by all means and all too little prevent and at the first while the minde is tender and doth easily receive any impression 15. It is not possible to point at all the evils whereof our corrupt nature is fruitfull nor at all the meanes whereby to prevent the growth of the same I remember how e Ad Dâ—m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrates concludes his oration so full of instructions With all our diligence we cannot overcome the pravitie and corruption of our nature And yet we must not sit still therefore and do nothing at all because all we do is too little We must with the husbandman cast up the ground and cast out the stones and thorns that is the order and then cast in the seed that is our duty And we must look up to an higher hand who makes the seed to grow that is a parents wisdome We must not forget the order this plucking up these weeds first where with our nature like the sluggards field is over-run which will so choake the seed as that no fruit can be brought to perfection The Greeks have a proverb some what homely but it teacheth very much you must not put f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. dâ—educat meat into a chamber-pot This teacheth that good instructions to a stubborn and corrupt heart are as good meat to a foule stomack the more we put in the more we increase the distemper We must look to the cleansing the heart in the first place the keeping that fountain clean as we would the Spring-head whence we would fetch pure water I remember the reproof that was given to a very loose companion who yet would sit very close and attentive at a Philosophers lecture It g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aul. Gell. 17. 19. will come to nothing young man which you take in nay it will rather hurt then do good because you have not looked to the cleansing of the vessel And this reproof is the same in substance with that prohibition which we finde Ier. 4. 3. 4. h Clem. Alex. Strom. lib. 1. p. 203. When there is no pains taken for the cleansing of the heart first but we bring our old corrupted hearts to new and holy lessons they agree no better then new wine and old bottles all is lost the instructions spilt and if any good purposes were they vanish like the morning dew and the heart returns again like the swine or the dogge And the very reason thereof we have heard 16. We may note now in the shutting up hereof that we may abridge our way and make it shorter by leaving precepts and proposing examples for these take best with children and it is the more compendious and certain way So the sober master reproves his
hands They will spill more then they eate how to teach Children to prize the good creatures pag. 59. 15. Children delight in the pain and vexation of those weake creatures that are in their power A great evill to be looked unto and prevented betimes considering our natures what they are page 61. 16. Nature fruitfull of evills more then can be pointed at or prevented but that is the true and genuine order of nature to prevent the evills thereof first pag. 62. 17. Teaching by examples the best way of teaching and the shortest they make the deepest impression pag. 64. CHAP. V. THe implanting of good the order therein The foure seasons in the day seasonable therefore 1. How uncomfortable darknesse is how comfortable the light A notable lesson there-from wherein our light and the true light differ to pag. 67. The Sun knoweth his appointed Time what that teacheth The Sun is glorious in his rising and refresheth how that instructeth pag. 68. Sin and sorrow will sowre the sweetest earthly Blessings where the root of our comfort pag. 69. The Sun a publique servant teacheth man so to be even to serve his brother in Love and to shew to him the kindnesse of the Lord what the Idol of the world what makes man an abomination from pag. 69. to pag. 71. The Morning the first fruits of the day our season what a Mercy to have it but a greater to take it what our first work and with whom what our engagements to set about it what may be instilled by continuall dropping from pag. 71. to pag. 77. CHAP. VI. VVE eat bread at Noon What that implieth how fraile our bodies what our use therefrom pag. 78. Our right to the Creatures how lost how regained pag. 79. In eating we must use abstinence Intemperance how provoking to God how hurtfull to man and unbeseeming the Lord of the Creatures to pag. 81. When the fittest season to teach and learn abstinence how necessary a grace specially in these times when so much wrath is threatned What use a Parent must make hereof to Children Their lesson before and at the table to pag. 85. When we have eaten we must remember to return Thanks The threefold voice of the Creatures what the Taxation or Impost set upon every Creature If we withhold that homage we forfeit the blessing The memorable words of Clemens Alexandrinus A strange punishment upon one who seldome or never returned thanks so concluded pag. 90. CHAP. VII THe Method in reading the Book of the Creatures Foure Objections with their Answers out of the Lord Verulam to pag. 93. How to reade the Book of the Creatures Extreames corrected and accorded Two primitive Trades An Apocrypha Scripture opened and made usefull to pag. 97 How to teach the Childe to spell the Book of Nature What is the compendious way of Teaching to pag. 100. Essayes or Lectures upon the creatures beginning at the Foot-stool Three enquiries touching the earth 1. What form or figure 2. Whence its dependance 3. What its magnitude Instructions therefrom very grave and usefull all from pag. 100 to pag. 107. A view of the Creatures In their variety delightfull and usefull Two Creatures onely instanced in From a little Creature a great instruction What a mercy to be at peace with the stones and creeping things From pag. 107. to pag. 114. The Waters their Surface barres or bound Their weight II. The Creatures therein the ship thereupon Great lessons from all from pag. 114. to pag. 122. repeated and mans ingratitude convinced 123. The Aire The wayes and operations thereof admirable III. Whence changed and altered for mans use sometimes for his punishment The windes Their circuit Their wombe to pag. 125. The winged Creatures Their provision and dependance greatly instructing man and reproving his distrust to pag. 126. The Clouds the ballancing of them The binding the waters within them The making a course for the Rain out of them All these three the works of Him that is wonderfull in working to pag. 127. Of Lightning But the Thunder of His power who can understand Job 26. 14. The Snow and the Haile and where their Treasure to pag. 128. The wonderfull height of the starrie Heaven Of the Firmament IIII. Psal 150. Why so called and why the Firmament of His power The eye a curious Fabrick of admirable quicknesse How excellent the eye of the soul when cleared with the True eye-salve The heavens outside sheweth what glory is within Chrysostomes use thereof and complaint thereupon to pag. 134. Of the Sunne Why I descend again to that Creature Three things in that great Light require our Mark. Grave and weighty lessons from all three Concluded in Mr Dearings and Basils words to pag. 144. CHAP. VIII THE Day and Night have their course here But after IIII. this life ended it will be alwayes Day or alwayes Night A great Instruction herefrom to pag. 147. Our senses are soon cloyed We are pleased with changes What Darknesse is The use thereof A little candle supplies the want of the Sun How that instructeth How we are engaged to lie down with thoughts of God to pag. 153. CHAP. IX A Great neglect in point of education Mr Calvines Mr Aschams Mr Perkins and Charrons complaint thereof The ground of that neglect to pag. 156. The Parent must fix upon two conclusions Of the School Whether the Childe be taught best abroad or at home 157. The choice of the Master Parents neglect therein The Masters charge 159. His work His worth if answerable to his charge to pag. 160. The Method or way the Master must take How preposterous ours Who have appeared in that way to pag. 164. The School must perform its work througly The childes seed-time must be improved to the utmost before he be promoted to an higher place The danger of sending Children abroad too soon When Parent and Master have promoted the Childe to the utmost then may the Parent dispose of the Childe for afterwards to pag. 165. CHAP. X. OF Callings Some more honourable as are the head or eye in the body But not of more honour then burden and service Elegantly pressed by a Spanish Divine and in Sarpedons words to Glaucus to pag. 169. The end and use of all Callings pag. 171. Touching the choice of Callings How to judge of their lawfulnesse To engage our faithfulnesse No excuse therefrom for the neglect of that one thing necessary Our abiding in our Callings and doing the works thereof How Nature teacheth therein The designing a Childe to a Calling Parents too early and preposterous therein 177. Parents may aime at the best and most honourable calling The Ministerie a ponderous work 178 But he must pitch upon the fittest In the choice thereof the Parent must follow Nature and look-up to God A CHILDES PATRIMONY Laid out upon the good Culture or tilling over his whole man CHAP. I. Wherein the Parents dutie doth consist and when it begins Of Infancy A Parents
dutie begins where the childe had its beginning at the wombe There the Parents shall finde that which must busie their thoughts about it before they can imploy their hands And this work lyeth specially in considering Gods worke upon the childe and how their sinne hath defaced the same First they consider Gods worke and the operation of His hands how wonderfull it is and how curiously wrought in the secret parts of the earth so the Prophet calls the Wombe because Psal 137. curious pieces are first wrought privately then being perfected are exposed to open view It was He that made the bones to grow we know not how then clothed them with flesh He that in the appointed time brought it to the wombe and gave strength to bring forth Here they acknowledge an omnipotent hand full of power towards them and as full of grace and they doe returne glory and praise both But here it ceaseth not Now they have their burden in their armes they see further matter of praise yet in that they see the childe in its right frame and feature not deformed or maimed Some have seene their childe so that they had little joy to looke upon it but through Gods gracious dispensation it is not so and for this they are thankfull And upon this consideration they will never mocke or disdaine nor suffer any they have in charge so to do a thing too many do any poore deformed creature in whom God hath doubly impaired His Image This they dare not do for it might have been their case as it was their desert Deformitie where ever we see it admits of nothing but our Pitie and our Praise 2. Thus they see Gods handy-worke and it is wonderfull in their eyes but still they see their owne Image also and cause enough to bewaile the uncleannesse of their Birth What the Pharisees once spake of him whose eyes Christ had opened is true of every mothers Childe Thou wast altogether borne in sinnes which should Joh. 9. 34. make every Parent to cry out as that mother did Have mercy on me O Lord thou sonne of David my Childe is naturally Matth. 15. 22. Joh. 3. the childe of wrath Except it be borne againe of water and of the spirit it cannot enter into the kingdome of God The Parents see evidently now that they are the channell conveying death unto the childe The mother is separated for some time that shee may set her thoughts apart and fixe them here The father is in the same bond with her and in this we may not separate them God hath made promise to restore this lost Image this not tooke but throwne away integritie And this now their thoughts run upon and they pray That the Lord would open their mouthes wide and enlarge their hearts towards this so great a Mysterie They have a fruit of an old stocke it must be transplanted and out they carry it and into the Church they beare it as out of old Adam whence was transmitted to it sinne and death into the second Adam whence it may receive Righteousnesse and Life Then at the fountaine they hold it blessing God Who hath opened it for sinne and for uncleannesse And there they present it not to the signe of the Crosse but to Blood Sacramentally there that is Righteousnesse purchased by the death of Christ and now on Gods part appropriated and made the childes And the Parents blesse His name and exalt His mercy who hath said at such a time as this Live Who hath found out Ezek. 16. 6. a Ransome to answer such a guilt A righteousnesse to cover such a sinne so big and so fruitfull A life to swallow up such a death with all its issues This the Parent sees in this poore element Water appointed by God set apart fitted and sanctified for this end With it the childe is sprinkled and for it the Parent beleeves and promiseth Then home againe they carry it It is a solemne time and to be remembred and the vaine pompe takes not up much time where wiser thoughts from truer judgement take place Friends may come and a decency must be to our place sutable but the Pageant like carriage of this solemne businesse by some speaks out plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fancie Act. 25. 23. that the heart is not right nor is that vaine pompe forsaken which yet is now upon their lips to say They who have better learned Christ do better understand the nature and solemnitie of the action they are about so their great businesse is with God before whom they spread themselves and their childe Who can worke by meanes as secret as is the way of the spirit and can set this water closer to the soule then He hath set its bones which yet no man understandeth nor can tell when or how To Him they offer it before Him they lay it praying That this water may ever lye upon the heart of theirs as a fruitfull seed quickning renewing sanctifying That that water may as the Rocke ever 1 Cor. 10. 4. follow the childe The rocke removed not but the waters there-out followed them so the Parents pray That this water may ever follow the childe as a fresh spring still quickening washing refreshing untill the day of refreshing shall come This is their dutie now and this is all they can do beside the tending of it and this their dutie and their life must end together Now the childe lyes at the mothers breast or in the lap she is the nurse without question or so she should be though it is a resolved case that in some cases she cannot and in some she may not mercy must be regarded before this sacrifice But looke we still That mercy be not the pretence and ease the thing that is pleaded for that alters the case very much and will not prove a sufficient excuse wherewith to put off so bounden a dutie The * Aul. Gel. lib. 12. cap. 1. Macrob lib. 5. cap. 11. Erasm puerp Heathen have spoke enough to this point and more then all the Christians in the world can answer for the deserting and putting off unlesse in the cases before pointed at this so naturall and engaged a service At the mothers breast then we suppose the childe is and the eyes are open abroad it looks nothing delights it they shut againe as if it would tell the Parent what they should be now and it selfe hereafter both crucified to the world and the world to them 3. The childe is yet so little that here is little for the father to do yet All that is and it is no little worke is in his closet But besides that for it is the mothers worke too here is work for the mother enough It must be tended though it sleepe much more when it is awake And here is the observation It is hard to say which is more the mothers tendernesse or the childes frowardnesse and yet how they agree how they
kisse one the other as if the parent were delighted with it It is an affection somewhat above nature implanted for the preservation of man so the Heathen could say by the God of mercy otherwise it might not be so for the more froward it is the more she tenders the little thing And it much encreaseth the childes score which he can never pay The Parent and the childe can never cut scores or strike tallies for they will never lye even 4. Infancy is a dreame we say The most part of it is spent in the cradle and at the breast the remainder in dressing and undressing Little can be said to it And yet something may be done even the first two yeers for the framing of the body as Nurses know best but something it is and the fashioning of the minde too and the younger it is with the better successe I have read of a great Conquerour yet not so great as that he could overcome his passions or an ill custome it is a second nature he learnt an unbeseeming gesture at the brest and shewed it on his throne If I remember his Nurse was blamed for it for she might have remedied it while the parts were tender Some-thing may be done also for the fashioning of the minde and preventing of evill It is much what they who are below Christians have spoken and practised this way which I passe over Note we The first tincture and dye hath a very great power beyond ordinary conceit or my expression And therefore observe well what they do who are about this childe not yet three yeers old and what the childe doth It may soone learne some evill and that evill may grow past helping quickly Looke to the eye and eare all goes indifferently in as well as at the Mouth and you shall smell the Caske presently just what the liquor was Keep the inward and hid-man as you should do the outward neat and free from contagion and corruption as young as it is it may receive a bad tincture and that entreth easily now which will not depart without difficultie 5. I have heard a childe sweare before he could creepe Qui jurat cum repit quid no◠adultus faciet Quin. Aug. Confess lib. cap. 7. hereupon the heathen man hath asked what will such an one do when it is grown up I have seene a childe threaten yet it could not strike and scratch before it could hurt and pale with anger it was Augustines observation because another did partake of its milke And this corruption which so soone will shew it self is strangely furthered by a foolish practise Give me a blow childe and I will beat what hath offended This teacheth revenge betime that daring and presumptuous sinne for it disthrones God and puts the law out of office I say that practise leades unto it as we might easily observe if we would observe any thing Many thinke that the Time is not yet it is yet too soone to be so watchfull over the childe But by this neglect and putting off we suffer matter of trouble to be prepared We neglect not a sparke because it is little but we consider how high it flies and how apt things about it are to take fire There is no Lord Verul Essayes 21. 125. greater wisedome said that great Scholler then well to Time the Beginnings and on-sets of things Dangers are no more light if they once seeme light Our dutie is to looke to small things they leade to great Is custome no small matter said one who was short of a Christian Shorten the childe in its desires now specially if it be hasty and cry and will have it Then say some the childe must have it say I no but now it should not Shorten it here and the rather because it cryes if he have it give him it when it is still and quiet Correction rather when it cryes Let it not have its will by froward meanes Let it learne and finde that they are unprofitable and bootlesse A childe is all for the present but a Parents wisedome is to teach it to waite Much depends on it thereby a Parent may prevent eagernesse and shortnesse of spirit which else will grow up with the childe and prove a dangerous and tormenting evill We shall helpe this hereafter and soone enough say some Let the childe have its will now it is but a childe And be it so but that is the way to have a childe of it as long as it liveth As Sr. Thomas More said to his Lady after his manner wittily but truely They might as well say they will bend the childe hereafter when it is as stiffe as a stake though they neglect it at the present when it is as tender as a Sprig I will tell my observation I have knowne some children who might not be shortned least it should shorten their growth what they would have they should have for they were but children these have lived to shorten their Parents dayes and their own and to fill all with sorrow for afterwards they would not be shortned because they were not while they might a Siquid moves à principio move Hip. Hippocrates hath a good lesson and of good use here If thou wouldst remove an evill do it at the beginning As the spring of nature I meane saith the * Considerations touching the Church Lord Ver. applying it to the rectifying the politick body the spring of the yeere is the best time for purging and medicining naturall bodies so is the first spring of Child-hood the most proper season for the purging and rectifying our Children To come then to the maine instruction I intend here which is this As we observe Adams ruines appearing betimes in the childe so must we be as timely in the building against these ruines and repairing thereof It is a great point of wisedome as was said well to time our beginnings And this a parent will do if he shew but the same care about his childe as he doth about his house or ground if he observeth the least swelling or cracke in his wall or breach in his fence about his ground he is speedy and quicke in repaire thereof for it gaines him time and saves him a great deale of cost and labour both That may be done with a penny to day that will not hereafter with an hundred pound And that now mended in a day which will not hereafter in a yeere And that in a yeere which will not be done in our time So King IAMES so famous for his sayings pressed the speedy repaire of breaches in high-wayes We cannot borrow a speech that is more full I meane we cannot take a metaphor that is fitter to presse home this dutie it is low and descendeth to the lowest capacitie and teacheth the Parent to be quicke and expedite in repairing the ruines of old Adam in his young Childe for though it seemes as a frame but newly reared yet unlike other buildings it
fire hammer and anvill that is as he expounds it by reproofs threats blows and all this may be done and must if done well in termes of mildnesse and pleasing accent with force of reason rather then hardnesse of blows and if it might be in the spirit of meeknesse remembring still Mr. Tindals Letter Martyr pa. 987. words As lowlinesse of heart shall make you high with God even so meeknesse of words shall make you sink into the hearts of men I have observed a childe more insolent and stout under a rigorous and rough hand but calmed after the heat was over on both sides with a milde gentle perswasion that workt force and violence hardens when as a loving and gentle perswasion wins upon the heart thaws and melts the same Harshnesse loseth the heart and alienates the affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 26. in 1. Cor. 11. but mildnesse gaineth all Proud flesh as experience tells us is taken down by lenitives the most gentle and soft applications So the pride and roughnesse of our nature is subdued by lenitives and not by another roughnesse as the Father speaketh elegantly We may note too the more rigour the childe apprehends and the more the rod is threatned which is the onely thing a childe feares the more the childe will hide it self like that unwise man who standing at the entry of an unlawfull but too much frequented place and finding himself eyed by a friend whom he would not should see him there shrunk in his head and in he went If a man had a Non sum adeò aetatum imprudens ut instandam teneris protinus acerbè putem c. Quint. lastit l 2. cap. 1. no more wit what expect we from a childe He was ashamed to be seen at the doore he helpt himself well to go within the doores then as his friend said he was within indeed and the further he was so much the more within so a childe will do he will hide himself in the thicket at least he thinks so further and further if he apprehend much rigour there is much wisedome to be used here and mercy also and great reason there is to incline us to both as we shall hear in due place For the present that which hath been said may assure us that fiercenesse helps not in the unrooting of evill it hinders much the implanting of good There it hurts very much which is the second 2. If ever mildnesse gentlenesse calmnesse and sweetnesse of carriage do good and do become then more especially when we would winne upon the affection and sink into the understanding when we would lodge some precepts in the minde draw the heart and set it right Now while we are instructing handle the childe freely and liberally in a sweet and milde way speak kindly to it we must now and then we may have its heart for ever if we be rough and harsh now we fright away our game The instruction which we inforce into the minde by a kinde of violence will not long continue there but what is insinuated and fairly induced with delight and pleasure will stick in the mind the longer Trem. Preface before Iob. If Moses be to instruct he is commanded to speak not to smite and it teacheth us That a sweet compellation and carriage wins much upon the heart but we suppose we are dealing with children It is a mad behaviour and no better to suffer the hand to move as fast as the tongue and to strike at the head too the seat of understanding The head is to our little world as man is to the great world the verie abridgement or epitome of a man spare the head of any place else you may drive out that little which is and stop the entrance for coming in of more The Lord make all teachers understand this truth and pardon our failings herein and the Lord teach parents also whose duty more peculiarly we are upon to correct and instruct their children in all meeknesse That we may all learn I will set down some considerations which may calm the parent and take off from his hastinesse when he would unroot evill a great enemy to that good he ows and doth really intend the childe 3. I suppose now such a parent who hath beene fierce and eager upon the childe striking flinging kicking it as the usuall manner is because of its stomack towards the parent which he will pluck down and because it stands in a lie which he is resolved to fetch on t such a Parent I suppose for such there are and this I would have him consider it may make him wiser against the next time First †1. Who is that upon whom he hath bestowed so many hard blows both from hand and foot too I tell but my own observation who is it he hath used so disgracefully with such contumelious words It is no other then the image and glory of God A strong consideration to cause the 1. Cor. 11. 7. parent to carry himself comely and reverently before the childe which he may do and yet make the childe both to know and keep its distance else it cannot know its dutie A Parent cannot conceive the childs condition to be more Maxima debetur pueris Reverentia Iuv. Major è longinquo Reverentia Tacit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. de prosper Adver Hom 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deplorable then was the Rich-mans in the Parable yet saith Chrysost and he makes it very useful Abraham called him Sonne a compellation still befitting a Father so also words and actions well becoming that sweet name a Jud. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most likely to winne upon and to convince the childe whereas bitter and vilifying words become not though we did contend with the Devill a Kinde words make rough actions plausible The bitternesse of reprehension is answered with the pleasingnesse of compellations Sonne let that be the name for so he is though never so bad And as a childe hath no greater argument to prevail with a Father then by that very name of love so nor hath a parent any stronger argument whereby to prevail with his childe then by that very name of dutie whether we respect his Father on earth whose childe he is or in heaven whose image and impresse he beares though now much defaced This is the first †2. And it is his own image too that 's the second consideration his very picture even that childe whom in the rage and rore of his anger he hath thrown and battered so He is a mad man that will kick and throw about his picture specially if the picture doth fully and lively shew forth his proportion This childe is the parents picture right and never so fully the parents image as now that it is in a stubborn fit It is a certain truth a parent never sees his own revolting and stubborn heart more expressed to the life then
then the labour of the work a See Aug. de Civit. l. 21. c. 14 Id inprimis cavere oportel it ne studia amare nondum potest oderit Quint. 11. then discouragements follow such as make them hate the book before they know it A parent must be very gentle and patient specially when he is upon the beginnings of things for they are hardest it is the first consideration 2. He must consider that now the childe is entred it must be taught the same thing again and again and yet again for yet it is not learnt The first impressions are weak b Quicquid incipit rude est Nemo non errat nisi qui saepissime non erravit Rumpal saepe stamina ut aliquando non rumpat Hier. ad Gaud. de Pacat. ep 16. lib. 2. the lesson is not firm nor will it be kept without continuall repetition and yet the parent must have patience a necessary virtue and well becoming the Teacher and as much promoting the learner whereunto this I conceive would be very conducible 3. Let a Teacher consider how unapt he findes himself to that Science he is newly entred upon if a Teacher would learn something he knows not whilest he is teaching the childe what himself knows he would see his own unaptnesse and pardon the childes As put case while I teach the childe Greek I my self learnt Hebrew Whilest the mother teacheth her daughter her needle she puts her hand to the Distaffe which she never did before though Ladies have and it hath become them The essentials of huswifery do well but to the purpose A man would hardly think how this would calme a Teacher We forget quite what we did and how unapt we were when we were children learning something now would make it fresh again though the difference is much betwixt a man and a childe and it must be considered What we understand fully we think a childe might understand more readily and hence proceeds more hastinesse then is fitting which shews the Teacher to be the verier childe 4. Lastly let the Parent consider how long he hath been a disciple and how little he hath learnt It may be an Elephant or some imitating creature may be taught more in one moneth then he hath learnt in a whole yeer in matters most necessary this consideration if it be put home would calme him sure enough And so much for the removing of the Lets CHAP. IIII. Our nature like a soil fruitfull of weeds What her evils are How unrooted or prevented NOw we look to the preventing of evils which while they are but in the seed may be crushed as it were in the egge before there comes forth a flying Serpent or Cockatrice and I begin with that which is most radically in us and first sheweth it self that is †1. Pride it is the sinne of our nature and runs forth to seed rank and luxuriant the soonest of any It is the first sinne which declares its life in a childe and last dies in a man We read a that Abimelechs skull was broke with a milstone thrown down upon him by the hand of a woman Judg 9. 34. then he called out hastily unto his Armour-bearer Slay me that men say not A woman slew him Observe saith Chrysostome a Tom. 6. ser 1. The man was dying yet his pride would not die Indeed it is the very heart-string of our corrupt Nature cut it and that beast will die but like the heart in the body it will hold out the longest I shall speak more hereof in my second part where we shall see the root of this sinne and the fruit of it too In this place being upon the dutie of a parent I shall onely shew how farre we parents fall short at this point and what our folly is for what we should soonest suppresse in children we first cherish and maintain Indeed all that are imployed about them b Quint. de claris Orat. are for the most part teachers of vanity unto them but of nothing more then of priding themselves and over-valuing their worth which is nothing whereto I conceive this makes a way verie ready and compendious †1. If a childe have some portion in the world above its fellows then it is presently a master or mistresse and others its servants He I include both sexes is taught to command when he should learn to obey and hath titles of respect given unto him before he knows how to deserve them or give them where they are due he hath others under him when he should be under others and not differ from a servant c Gal 4. 1 2 in point of subjection and obedience it is the old and standing rule though Lord of all This inhanceth our nature above the worth of it and makes the childe think it self some body d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 9. some great one when it is a very little one to that he thinks himself a very nothing I have observed they that have been masters when they were but Boyes and in their season to learn subjection have proved the basest servants afterwards and boyes all the dayes of their life †2. Another way there is to blow up this little bladder which is by putting on the childe such ornaments so the parent intends them as serve neither for necessitie nor ornament nor decency and then bidding the childe looke where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys hom 41. m Gen 18. it is fine An ordinary custome and very effectuall to lift up the minde To teach the childe so much to looke on it selfe that afterwards it cannot looke of I remember a merry fellow if he did intend hurt to any person would then give him a rich sute of apparell A Eutrapolus cuicunque nocere volebat vestimenta dabat pretiosa Hor. strange kinde of injury a man would thinke but he found it a sure way and certain to hurt He should finde his enemy looking work enough he would so looke upon his fine costly cloathes that he would forget the vilenesse of his body And for the minde of this man so prancked-up now it would be as new and as gay as his cloathes and then he would hurt him sure enough For this is a compendious way to take hurt or a fall To looke upon the cloathes and forget a mans selfe and his first principles Sr. Thomas More tells us of a countrey wherein the men went very plaine but the children were as gay as jewells bracelets and feathers would make them It was his fiction but it findes some realitie and truth amongst us with whom children are so decked up and some also who passe for and walke as men of whom we may say as the Prophet in a case not very different for they also lavish gold out of the bag to adorne their Idoll Remember this and shew your selves men But sure enough Isa 46. 8. our rule teacheth us otherwise touching our
drunken servant he bids him leade his horse to the water when the horse had drunk and had sufficient he bids his servant make the horse drink again which when he assayed but could not do he thereby corrected his servant as the verier beast And so the old man in i Lib. 1. Ser. Sat. 4. insâ—â—vit pator optimus hoc me c. Horace deales with his young sonne for disswading him from the vices and sinnes of the time he proposeth such unto him whose sinne had been their ruine See childe yonder poore ragged fellow it is very truly observed of him that he was a very bad husband of his time and purse he cast away his time as a worthlesse commoditie and his money as if it could never be spent now he would recall both but cannot Learn thou by his example to account time pretious and well to husband both it and thy purse Learn also to put a fitting esteem upon those creatures which are appointed for thy nourishment and refreshing for this fellow whom you heare crying out for one bit of bread and one drop of drink was wont having plenty of both to tread his bread under foot and to cast his drink in the street Behold another he goes creeping by the wall nothing but skin and bone a loathsome carkeise he rots above ground It is truly observed of him that he minded nothing but his pleasure he would do whatsoever was pleasing in his eyes and now that his light is consumed to the socket and going out in a snuffe and pains are upon him he mourns But now behold a third see how well furnished he is every way accomplished a companion for the best man in the parish he hearkened to instruction and was wise After this manner the old man instructed his sonne by way of example and that way Exemplis vitiorum quaeque notando we may take nay we must if we intend the information of children Thus much touching a parents first work with his childe which is the watching over him for the rooting out of evils what these evils are and the way to prevent them CHAP. V. The implanting of good The order therein foure seasons in the Day very seasonable for this work THe childe is yet in his flower and first spring And that is the season of sowing and planting the seed of instruction which is the next work and now followeth The Preacher gives us a good lesson and incouragement both In k Eccles 11 6. the Morning sow thy seed and in the Evening withhold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good In this hope the parent proceedeth and according to his rule and charge Deut. 11. 19. Foure seasons there are in the day very seasonable for instruction according as they shall minister matter so a parent may fit his occasionall instructions These seasons are as we finde them lie in the Text though not in the same order I. In the morning when thou risest II. At noon or the season when thou sittest at the table III. When thou walkest by the way IIII. At night when thou liest down § 1. In the morning when thou risest There is no season in the day fitter for instruction then is the morning nor fuller thereof Now the Sunne is returning and begins to appeare on this our side of the Globe making all light and lightsome about us oh how comfortable is it to see the light and how safe to walk by it Before darknesse covered the earth and masked the face of the same and then we could not discern in what order things lay nor what way to settle about them Many doubts we have and feares in darknesse some reall though the most imaginary for it is our nature in darknesse if we finde them not there to frame them there Our way in the dark is uncertain and hazardous full of danger Learn hence What darknesse is to the outward man so is ignorance the key of some mens l Reade our Jewell 27. Art Religion to the inward I know not whereat I may stumble nor wherein I may fall nor falling how dangerously I may fall nor how irrecoverably Onely this difference there is and it is a great one betwixt him that walks in darknesse and him that lives in ignorance the darknesse of the minde He that walks in darknesse walks charily and cautelously feeling his way with one hand and fencing his face and the choice ornament thereof with the other because he hath no light to guide himself by and he knows he is in darknesse and is sensible of the danger Therefore it falls out ordinarily that he scapeth and preventeth danger because he is so sensible of the same what I feare most is like to do me least hurt for it is likely I am prepared for prevention It is not so with a man walking in ignorance and darknesse of minde He goes on boldly and confidently according as the proverb is he discernes no danger he cannot fear it The former by his carefulnesse may not fall The latter by his ignorant carelesenesse must needs fall it is not possible to be otherwise The former if he fall he will surely rise again for he knoweth he lieth not where he would The other falling lieth still and can never rise again till a light appeare unto him the one knoweth where he is and what he doth the other knoweth nothing as he ought to know There is one we may call that one as Satan called himself Legion for that one is many who holdeth ignorance to be the mother of devotion but that one is the mother of fornications and thence it is that she prevaileth with them and deceives so many for as she hath gained so she holds all she hath gained by the tenure of ignorance There is a farre greater difference betwixt a well knowing and conscientious man and an ignorant person then is betwixt a man walking in the Sun and working by it and another walking in the night when neither Moon nor Starre appeares The one clearely setteth forth the other he that worketh by the Sunne seeth all cleare about him where he is and what he doth and why he doth it he that is in darknesse discerneth nothing nor can do any thing as he ought to do and yet which is much worse living in the darknesse of ignorance he discerneth not his danger He that doth in any part understand what ignorance is and the fearfull effects of the same this ignorant man doth not will pray for himself and his as they who were upon the sea and in great danger They wished for the day m Acts 27. 29. Send forth Lord thy light and thy truth through thy tender mercie let the Day-spring from on high visit us Thus he wisheth for the day And now This Day-spring from above hath visited us we that once walked in darknesse have seen a great
were to be given unto God The night is for sleepe which must serve as other creatures to strengthen and refresh our bodies not to satisfie ease sloth and a sluggish humour Å¿ Plus vigi are plus vivere est Indâ—lgendum somno est ut corpus reparet non resolvat vires revocet non â—nervet Chrysol de servo vigili Ser. 24. we must beware least that great Devourer t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Clem. Alex Paed. 2. cap. 9. and waster of time sleepe rob and bereave us of those precious and golden houres in the morning when we are freshest and fittest for imployment we should often remember saith the same Divine u Indecens est Christiano si radius solis eum inveniat in lecto posset enim dicere Sol si potestatem loquendi haberet An plius laboravt heri quam tu iamen cum jam surrexerim tu adhuc dormis when we see the Sunne up before us that saying of Austin It is an uncomely thing for a Christian to have the Sun-beames finde him a bed And if the Sunne could speake saith he it might say I have laboured more then thou yesterday and yet I am risen and thou art still at rest And yet as good rest as to move and to no purpose We must not so much as eat in the morning certainly it doth concerne not those of the higher sort onely which we read x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad 2. A governour ought not to sleep all night long And it is a forerunner of a woe when Princes eate in a * Eccles 10. 16. morning It cannot be conceived that the meaner sort have more priviledge then their betters to eate unseasonably or intemperately so Tremellius expounds that place These precious houres of the morning are for precious imployment the serving of God as becommeth with reverence and feare and then our selves and our brethren in love These are the services which must take up the whole day But more especially in the morning we are fittest for them when we are wholly our selves as the saying is The powers and faculties of the outward and inward man being awakened and refreshed But first we must addresse our selves to God and set our soules in order before Him that we may strengthen and perfume our spirits with some gracious meditations specially of the chiefe end and scope wherefore we live here and how every thing we do may be reduced and ordered to further the maine This is first to be done and a necessitie there is that it be done first else that which follows to be done will be done to little purpose It follows now That we consider briefly how we stand ingaged to this principall service even to call upon all to awake as the Prophet saith All without us and within us to return unto the Lord according as we have received and to give praise unto His Name for now praise is comely †1. It is He that kept us when we could not keep our selves He kept our houses which the watch did not keep from those who y Job 24. 16 17. marked them forth in the day-time Our security is as Noahs was in Gods shutting our doores He it was who preserved that spark of mankinde alive in the midst of the waters as the Father z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Tom. 5 Ser. 6. in medio elegantly for so we reade And the Lord shut him in a Gen. 7. 16. The Lord shut in our doores upon us also kept us in safety kept out danger else we had not been alive The destroying Angel I mean danger in any kinde waiteth but his commission from the Almighty and when he had it we heard what havock he makes From this destroyer the Lord kept us though our hearts were not so besprinkled as they should have been nor did we keep our selves according to our b Exod. 11. 22. See Mr Ainsw charge under the safe and secure protection of that Bloud as we should have done yet notwithstanding the Lord kept us The Lord is the great wing of our protection our castles towers houses doores chambers c. but the small feathers thereof These nothing without Him He All without them We may reade of c Athanasius Cent. 4. one who had a safe convoy himself alone through a troop of enemies five thousand in number all and every one appointed for his destruction And of another d H. 3 Charron we may reade murdered by a Monk when he lay entrenched with an Army of friends about him 40 thousand strong Safety is from on high from the Highest is our protection He is our Sun and shield He kept us this night which is now past But behold His goodnesse yet further He hath renewed the face of the earth unto us given us a new resurrection with the day lengthened and stretched out yet further our span of time renewing our strength and making us fresh like the Eagle crowning us with loving kindnesse and tender mercies such mercies as whereby our hearts are cheered to see the light which thousands cannot say great reason we should call upon all to praise the Lord and this right early for now praise is comely †2. We must now every one to his work in his lawfull calling or to that which fitteth for the same if children we are not made as it is said of the Leviathan to take our pastimes in the world and to passe our dayes in vanity The Sun riseth and man goeth to his labour every man his severall way and in those severall wayes so many snares great cause to fence and guard our hearts and as was said to perfume our spirits from above that we may avoid these snares from below e The first fruits of our lips and hearts are to be offered unto God Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why wilt thou suffer thine adversary to surprise thy castle or strong holds first in the morning Basil de jejunio p. 285. for we shall meet with them it is not possible to be otherwise We draw along with us such a concatenation a chain of businesse as that we must needs be fettered and puzled with them if a gracious hand leade us not the way into them and help us out of them In the commerce betwixt man and man which drives the great trade of the world There sinne sticks as close as a naile sticketh betwixt the joyning of the f Ecclus. 27. 2. stones which consideration engageth us to feare alwayes and to walk close with God that our wayes may be established lest going beyond our brother in bargaining we exchange the favour of God for some poore advantage from the world †3. Now that we are going every man his way as the way of our calling leads us now we must know that God and He onely openeth our way to all our occasions leades us unto them and gives us an
before us else we are as he who puts a knife to his throat a Alioquin Trem. Prov 23. 2. Lege Clem. Alex. paed lib. 2 cap. 1. saith the wiseman What meaneth he by that If we do not moderate our selves in a sober temperate use of the Creatures as men not given to our appetites we do then turn that which was ordained to maintain life and to refresh the spirits the clean contrary way as a meanes to destroy life and to suppresse and damp the spirits which is a great provocation for thereby we fight against God with His own blessings and against our selves with our own weapons and so are as they who instead of putting their hands to their mouthes to feed them put both to their throat to cut it For by intemperance this way in meat and drink by feeding without fear we transgresse the set bounds b Chrysostomes observation touching the use of wine is very usefull for it telleth us the use of all the creatures given for our nourishment wine glads the heart there you have the use of it saith he gladding and refreshing is the very bound and limit set unto us in the use of the creatures if we transgresse that bound we abuse them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Rom. 15. Hom 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our heart thereby is made as heavy as a stone our spirits quite flat and dead whence the proverb is An intemperate man digs his grave with his fingers so that although life be within him yet his body is his prison and the grave of Gods mercies and his life serves him to little other purpose then to dishonour that God who hath provided so bountifully for him And this kinde of intemperance I mean this lifting up the heel in our full pasture and exalting the heart this unkinde requitall of the Lord puts man that reasonable creature one degree below the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tom. 5. de Lazaro concio 1. unreasonable The ox the horse and the asse These saith the Father usefully when they are fed go on their way carrying their burdens and performing their service but man so overchargeth himself that his meat proves his burden if not this surfeit and makes him unfit to return any service but such as sheweth him to be a debter onely to the flesh which indeed we must nourish that it may be serviceable but further we owe it neither suit nor service Think then how ill we do requite the Lord when fed by Him we spurn against Him loaded with His mercies we load Him with our sinnes refreshed with His comforts we grieve His Spirit by a contrary and unsavorie walking Here then is a fit place and season to teach and learn abstinence one of those vertues so much commended and that may help much to the learning of the other patience so I invert the order d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiot Aul Gell. lib. 17. cap. 19. He that hath gotten command over himself at his Table in moderating his appetite and can deny himself what his stomach eagerly craves will be able to command himself in great matters and bear hard things It is unseemly for a man the Lord over the creatures to be brought under the power of the creature and if he would not which is his wisdome he must consider as well what is expedient as what is lawfull e 1. Cor. 6. 12. And so he teacheth his childe by his own example as well as by precept and much better and now is his season for abstinence is best taught and learnt at the first and no where better then at our meat f Comeditur quantum ad famem bibitur quantum satis pudicis castis sunt omnia quasi comed rint bibâ—rint disciplinam Tert. in Apoll. cap. 39. It is Mr Perkins g On Gal. 5. 24. p. 181. rule That man must deny his desires at the table he must command himself there as one under his own power and not under the power of the creatures if he look to be able to deny goods good-name wife children selfe and all All which must be parted with when they stand in competition with the truth else we lose our selves These are sweet bits indeed and he that cannot deny himself his sweet bits at his table wtll very hardly h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 8. 34. deny himself in these If a man must needs swallow that bit because it is sweet and that cup of wine because it is pleasant if he hath so farre lost the command over himself that this he must needs do when yet his stomach needs it not It is very probable then that the same man will strain at the cup of sorrow as at a cup of trembling it will no more down with him by his will then will a Camel but if down it must it is because it must be so there is no remedie for God hath put the cup into his hand and he must drink thereof The lesson then is At our tables we must begin this deniall so we shall frame unto it the better in other things of greater importance We may note here that naturally we are very short spirited all for the present we are impatient of waiting soon tired there even almost before we begin though the Lord hath said The waiting of the meek shall not be forgotten And though the Lords manner is to make His children wait putting a long date to the performance of His promises when yet His deferring is no empty space for in that space much good is done even a fitting for the promise as while the seed lieth in the earth the time is not lost for the hard winter fitteth for the more hopefull Spring But I say so the Lords manner is to inure unto a patient waiting to stay as in the case of Lazarus k John 5. 6. and with those He most loveth two dayes longer when the extremity seems greatest so long as we may think with Martha that the season for help is quite past We may take notice how short our spirits are by that we reade of the two sisters but especially of the three disciples l Luke 24. 21. The third day was come and not fully over and yet but so long deferring their hopes weakened their trust And to day is the third day By them we may learn how short our spirits are and how impatient in waiting But the shortnesse and eagernesse of our spirits appeares in nothing more then in those things which presse upon the necessities of nature We see ordinarily the bread and the cup are put to the mouth before so much as a thought the quickest thing that is is conceived of Him who hath ordained both for our comforts And we may remember how hard it pressed upon Esau yea and upon the good old Prophet m 1. Kings 13. 15. who was easily seduced upon the mention of bread which
sheweth us the eagernesse of our appetites and how peremptory the demands of an hungry stomack are which a man can no more rule then he can his tongue but He who restrained the ravenous lion from tearing the asse and the Carkeise mark it can restrain our eagernesse this way and give us the command of our selves for the better performing His command in cases extraordinary and in suffering great matters when He shall call us unto it I think now of the extremities which famine drives unto and they are scarce utterable by them that never felt them I think also how soon our very necessaries which we have riotously abused and carelessely cast at our feet may be taken from us But then I think withall that in these extremities wherewith Gods dearest children may be exercised and pressed they do so look up to Gods hand and so rest upon it that they certainly finde the same hand as gracious towards them in sustaining them as it was powerfull in holding the mouth of the lion in the forementioned case So as though the extremitie be great yet they do not put forth their hand to wickednesse not to such horrid and bloody dishes as we reade and heare that some in their extremities have done If God take away the meat He can take away the stomach also as the Martyr said or restrain the rage of it so as it shall not touch the carkeise or such unclean things But we cannot tell what delicate wanton persons may do in their straits nor how far our unmortified lusts may carry us If we are in no part crucified to the world and have the world in no sort crucified to us the extremitie may prove unsupportable want of necessaries will presse sore upon those who alwayes have lived at the full and fed themselves without feare and could never part with so much as any of their superfluities They who feed themselves like beasts saith Clem. Alex very likely will walk and do like beasts n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paed 2. 11. wants to such are more disrellishing then dead beer after the sweetest banket They that live in pleasure and lie at ease cannot endure a change o We are hardly brought to change from soft beds to hard boards Hist of the World 4. 2. 11. p. 158. And therefore as we expect the support of the Almighties Hand in our fainting time when we have nothing to support us from without we must look up humbly and thankfully to the same Hand now that we have plenty And we must accustome our selves now that our tables are spread to a sober temperate use of the creatures and to all fitting abstinence holding command over our spirits in His strength we are able to do it who over-powered the lion that we be not brought under the power of the Creature The body hath some preparatives before a purge and when we would come out of a sweat kindely we cast off first one cloth then another so should we do in the ranknesse and sweat of our prosperity p Vitia longae pacis opulentae securitatis Salv. And now the time calls upon us famine and the extremities thereof we have q Chap. 4. § 14. read and heard of and what hath it taught us Our tables are as full of excesse as before and fuller of surfeit So the fool goes on and is punished he cannot lay things to heart but they that are wise do heare the voice of the rod and do fear before it walking humbly with the Lord They have got command over their spirits and are got from under the power of the Creature by denying themselves a little in this and a little in that Now in this lesser thing so making way for greater so as when the rod of their affliction shall bud out again which they expect nay when the Lord shall turn the former rod which wrought no reformation into a serpent so that it stings like a scorpion they may feel the smart thereof but the poyson thereof shall not be deadly And so much to teach us abstinence and to get command over our selves that we be not brought under the power of the creature which will help us much to possesse our souls in patience in the day of trouble They that have not learnt to wait are not fitted to receive the fruits from the r James 5. 7. earth or the accomplishment of the promise from heaven Now touching our children the lesson is this we must not give them alwayes when they aske nor so much as they would have let them feele sometimes the want of it and the biting of an hungry stomack It sweeteneth the creature when they shall have it and puts a price upon the same when it is in their hand It is rare amongst those that are grown up to finde a stomack full of meat and an heart as full of praise The emptie stomack feeles the comfort and is in likelihood more enlarged Let the childe abstain from all sometimes but not often it is their growing time yet sometime altogether from all at all times from part They must not taste of every dish nor look so to do it is not good for the ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. Paed 2. 1. pag. 103. parent lesse wholsome for the childe there is a drunkennesse t Plures cum sint vino sobriae ciborum largitate sunt ebriae Hier. lib. 2. op 17. in eating as in drinking Accustome children to waite now they will waite with more patience hereafter But more specially teach them a fit and reverent behaviour both before and at the table Though they sit at a common table yet it is Gods table He spread it for the parent and the childe Though there we receive common blessings yet we must not put upon them common esteeme nor return for them common thanks children must not by their rude and uncivill deportment before and at the table make it a stable or an hogs-stye nor must they drown themselves there in an eager fulfilling their appetite like beasts u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Mex Pop. 2. 7. pag. 127. at their manger or swine in their trough like beasts I say that have their manger before x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loco laud. pag. 128. them and their dung hill behind them hereof Clem. of Alex. makes very good use and that is all I tend to here 6. And now that we have eaten we must remember to return praise Our great Master is our great example Before He gave common bread He gave thanks and when He administred the Sacrament of His blessed body and bloud He concluded with an Hymn * Matt. 26. 30. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hearken to this saith Chrysostome y upon those words all ye that goe from your common table like swine whereas ye should give thanks and conclude with a Psalme And hearken ye also who will not sit out
weakest executioners He needs not an army of Giants one whereof and he was the greatest that I think our last Centuries have taken notice of was of such a stature that the sole of his foot did cover foure of ours z Grimstone Hist of the Netherland p. 39. The Lord needs not an army of such nor needeth He iron charriots nor Elephants to make a battel fierce and terrible against a backsliding and revolted people When a Nation needeth a sharp knife as the Father expresseth it to cut away the dead fresh the Lord can do it by despicable instruments and yet of force and sharpnesse enough to execute His pleasure who to approve Himself the God of all power worketh great things by the weakest meanes Even by His northern Army the locust the cankerworm the caterpiller a Joel 2. 20. 25. A locustis à maribus genus omne occiditur at que arroditur frugum Arnob. lib. 1. p. 3. in fol. vic com These silly creatures can make a Garden of Eden before them a desolate wildernesse behinde them and nothing shall escape them verse the 3. If He speak the word and bid it go the silly frog shall scale the palace and the Kings bed-chamber The rats shall take the tower The mise shall consume all the provision of war and in one night they shall do it as writeth Herodotus And so speaketh that monument there of one holding a mouse in his hand and bidding the beholder look up to God and serve Him in feare b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to relate nearer to the thing in hand A little worm can devoure all the provision of bread as experience hath sometimes told us and that noted story in Grimston who writeth That the corn twice or thrice sown was as often eat up by a little worm or gray snaile and in one night whence followed dearth famine pestilence wolves c Pag. 819. Anno 1586. Oh that man so dependant a Creature should carry himself proudly before the God of Heaven Who to approve Himself the God of all power and able to abase the proud heart hath a thousand wayes and meanes whereby to do it He can by a gnat a fly an haire stop the breath and by the weakest means destroy life and lively-hood We have often read these words and there is much comfort in them to such who are fearers of the Lord Thou shalt be in league with the stones of the field and with the creeping things d Job 5. 23. Hos 2. 18. c. I remember what an old Preacher said upon these Texts It was this What great matter is it will some man think to be at league with the stones of the field or in covenant with creeping things of the ground he feares no danger from these No said the Preacher he doth not and therefore being out of covenant with his God his danger is the greater because not feared He that feares not God hath cause to feare every thing and that he least feares may most hurt him That stone which lieth before him may dash out his brains by such a meanes as no man possibly could suspect and the beast that is in his hand and knows not his strength nor shall put it forth yet may occasion his fall I knew a man for he lived amongst us who had a Barbary horse to present to his great friend and stroaking the back of the beast and there feeling it crushed with the saddle was presently in a great rage with his man and in that rage stamped with his foot the heel of his boot being after the fashion high slipt within the crevice of the stones it was on a causie-way and he plucking his heel out again with some heat and choler fell down forward where a sharp stone standing above the rest met with his fore-head and his brains and dashed them out A great mercy to be at league with the stones and in covenant with the beasts and creeping wormes which we cannot be if out of covenant with God So much to the works of God on the earth and to the instruction therefrom which in this cursorie way and view of them we may take along with us They serve to refresh and comfort to instruct and humble God is great in the very least and to shew Himself the God of all power He can and doth bring to passe great works by the weakest and simplest persons and meanes It follows now that we take a view of the great Waters II. for they with the earth make up but one Globe In the view of this subject leaving more subtile enquiries for a fitter place I behold first their surface secondly their barres and bounds thirdly their weight fourthly the Creatures therein 1. The surface thereof it is as the windes and weather is if calme the sea is very pleasing and in some places like a table if stormy then troubled and raging casting up mire and dirt It sheweth us the common errour and mistake we have when we commend a person for we say he is a very good man unlesse he be stirred or e Multi nonnullam man suctudinem prae se fcrunt quans diu blanda omnia amabilia experiuntur at verò qui eundem servat modestiae tenorem ubi pungitur irritatur quotusquisque Cal. Inst lib. 3. cap. 7. § 4. moved Vnlesse he ◠stirred So is the sea also a comely pleasing creature in her calmes but rough and dreadfull in her stormes If the winde stirre the sea mounts if they bluster it roares I know not a consideration that may sooner calme a man if in a commotion as winde enough he shall finde to cause it But surely a good man findes a calme or makes it even then when there is much stirring about him The windes and stormes properly taken tell us what the sea is and metaphorically taken they tell us what the man is Our passions are elegantly called tortures f Et vino tortus ira Hor. Tortures upon the body many times make the minde more secret or opens the mouth against judgement as said a Lawyer honest and learned for rackings stood not with his law g Fortescue chap. 22. But tortures upon the minde tell us what the man is they discover a man If passion hath put the minde upon the rack and the person now suffer no wrack in the storm of his passion he is a man of a sound constitution we cannot doubt of it For our h Poeta perturbationes non inscitè appellat torturas quod ab iis secreta c. Augment l. 8. p. 252. passions try what a man is indeed as the stormes and windes what wood the ship is made of how firme and sound it is how well compact and set together and so forth for the use hereof is large 2. The surface of the waters shews us how the Lord deales with His ransomed ones conducting them to their haven For with those
travellers prisoners sick men we see sea-men joyned Psal 107. All those conditions fitly resembling the condition of those that seek the Lord but none of all more fitly then the latter He findes stormes as well as calmes doubts and feares as well as refreshments He seeth the works of the Lord and His wonders in the deep According to this resemblance or sea-faring condition the Lord deales with His servants they are like that ship tossed with windes and almost covered with waves and they may continue so high till the fourth watch but the end shall be a calme for out of these great waters they shall be delivered and through those barres they shall break though they seem as strong as iron and brasse and over the wall they shall leap in His strength through whom they do all things for the sea and the winde obey Him so do all temptations and feares at His rebuke they flie if He say Be still The stormes and waves of temptation are calme and still also which leades me to the second enquiry that is 2. What their bounds and barres Hereunto the Lord Himself Jer. 5. 22. answers Feare ye not me saith the Lord Will ye not tremble at my presence which have planted the sand for the bound of the sea by a perpetuall decree that it cannot passe it and though the waves thereof tosse themselves yet can they not prevaile though they roare yet can they not passe over it There we reade what boundeth the raging sea and sets unto it its limits The Lord hath saith the Father walled k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Cor. Hom. 4. about the sea with the sand He hath bridled and held in the strong raging hereof with a very weak thing it is the sand thereof and that a worme can creep over But yet when the Lord hath decreed it so That thitherto the water shall come and no further l Job 38 10. 11. 12. and here shall thy proud waves be stayed then shall those sands to be to the sea as barres and doores m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Hex Hom. 4. for there is the decreed bound It had carried a greater shew of possibility to nature if the Lord had said I have set the rocks a bound to the sea and the land clifts as doores to the same but then it had not so magnified His power nor so exalted His Name that strong Tower as now that the sand is the bound thereof which wonderfully establisheth the hope of the Righteous and secureth them when the flouds of great waters are at the neck and even running over the head that yet there is a decreed bound so farre and no further As in the case of Ieremy the three Children all the faithfull of God who may be delivered up even into their enemies hands That they who hate them may be Lords over them and execute upon them the pleasure of their own will which is the utmost extent of their chaine or bound and yet they shall not do what they think they can do and is in their power to do they shall do them no hurt The Lord sits upon the flouds and orders them though they rise high yet He is above them n Psal 93. 3 4. As the promise was of old for that question is a strong affirmation yron shall not break the Northern yron and the steele o Jer. 15. 12. though the enemy be hard as yron the Lord will be too hard for them so though the waves roare yet they shall not passe those little sands the decreed place I remember now the holy confidence securitie rather of Luther News was brought him that the enemies banded themselves against the Church and were resolved to swallow up Saxony and to eate Gods people as bread We will not be dismayed said Luther He that sits in the heavens laughs at their rage and shall we cry p Melc Ad. vità Luth. No we will sing and our song shall be the 46 Psalme God is our refuge c. Though the waters of the Sea roare that is though the enemy threaten to swallow us up quick yet he shall do us no hurt none at all Our God sits upon the water flouds He is above them Wickednesse is cast into the midest of an Ephah a Bushell q Zech. 5. 7. That is saith Mr. Calvin it hath its measure it s bound which it shall not passe The righteous know That the Lord is greater then all Gods and as once it was it will ever be In the thing wherein the enemies deale proudly He will be above them r Exod. 18. 11. The Lord rules in the middest of His enemies ſ Psal 110 2. And will deliver if not from all as He did Peter yet certainly from the greatest expectation t Act. 12. 11. of the Adversary He will so deliver that all shall see that there is no God that can deliver after this sort u Dan. 3. 29. For He hath appointed the bound which the enemy cannot passe though they think not so and the further they run like a Spring-tide or destroying floud which carryeth down all before it the more wonderfull in the end will Gods power appeare in opposing and stopping the same For those flouds of ungodlinesse which rise so high and open so wide upon the righteous as if they would swallow them up quick shall either break and dash themselves to pieces with their own violence or they shall be a means decreed as in the former examples and in Ionah to bring them to their safe haven the place where they would be so mightie is God in power and so excellent in working and never more glorious then when He opposeth strength with weaknesse in the eye of nature and wisdome with foolishnesse which is as if a man should set a few sands as barres and dores to the Surging Ocean when the surges thereof are many degrees above the sands So much to the second and the establishment the soule hath therefrom The third is 3. What weight these waters have It seemes a matter of more use to consider how good a servant water is so fire also and how hurtfull they are both when masters over us and ours of use indeed to consider how good every thing is in its place order and use and how good service it doth therein But then again how evill it is and what hurt it doth when through mans sinne who hath broken his rank and left his first standing also it is out of that place and order We need make no question hereof but use a great deale I have proposed a question whereto every childe can make answer but I intend the use for who knows not That the waters are heavy Aske the beast that tugs at the wheele when it hath told its rounds * Charron which it will soone learn to do it will stand still and tell you the water is weighty so will he or
she say that beare it on their shoulders or upon their heads But this wearinesse is and this weight they finde in the water when they tugge at it to draw it from out of its place for though it is heavy in its own nature yet not in its own and proper place x Elementa non ponderan◠in proprio loco He that diveth into the waters and lyeth under more then would fill many Hogsheads feeleth no weight from all that Nay suppose a man were in the bottome of the Sea and life within him the water would soone choake him but he would feele no more weight from all those billows over his head then he would from a feather upon his backe for the water is in its owne place and the person is out of his and that is the reason why he feeles no weight but yet he will be choaked with it This is of ordinary use and thus it is applyed when a person is over head and eares in sinne when he and his sinne are affianced yea marryed together when he is joyned to his Idol and is let alone All this while his sinne is delightfull unto him he taketh pastime in it as the Leviathan in the waters and findeth no trouble in it at all but peace and satisfaction rather z Voluptate frui maxima voluttas Sin is a light matter with him so also is pardon and forgivenesse of sinne so small a matter in esteeme now as not worth the craving a seeking after in good earnest though he doth in a customary way and for order sake reckon up the fift petition amongst the rest He cannot desire ease for he feeles no burden nor enlargement for he feels not how he is enthralled And the reason hereof is his sinne is in his heart as in its proper place and center and being so it burdens him not But now stay a while till this person be laid upon his sick bed till his way be hedged up with thornes till his moneth come when he must cast forth his sorrows till he be griped a Non reddit oracula nisi constrictus with paines both within and without till death look in at the windows and sinne stares him in the face and now is summoned to make his appearance before the Iudge of the whole world before whom the lying spirit spakes truth b Job 1. Natura vexata prodit seipsam much more the conscience of a man Suppose we I say a person in such a case Nay we will not suppose it we need but antidate the time for it certainly comes and will hasten and then put we some intergatories to this man in this case we shall finde his minde changed Aske him what he thinks now of the cup of pleasure which he drunk down so greedily he will tell you he findes it bitternesse in the latter end it was indeed like sugar under his tongue but now in his bowels it is as the gall of Aspes and to have overcome his pleasure had been pleasure indeed c Vicisse voluptatem voluptas maxima Gro◠243. Aske him what he thinks of pardon for sinne he will tell you it were news from heaven indeed the best and most comfortable tidings that could be thought of Aske him how he feeles his sinne now he will tell you heavy very heavy the weightiest thing in the world sand is heavy and lead is heavy but sinne exceedeth them all d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de Anna ser 6. p. 946. it presseth down to the nethermost hell into the deep 's among Dragons So he will say And have I feigned all this no sure I appeale to the consciences of all men that are neither a sleep nor seared And to the testimony of all those Ministers and others who have visited the sick and men appointed to dye men put in feare and knowing themselves to be but men men in such a case as was before mentioned I appeale I say to the testimony of all such who have conferred with men put in feare they will give cleare evidence to the truth of that I have said And indeed how can it be doubted For God hath set it down by an eternall Decree That vexation and sin should be inseparable e Jussisti domine sic esi ut omnis inordinatus affectus sioi sit Poena But there is a yet clearer voyce which sealeth this truth for when sinne seizeth upon the soul and the weight thereof is felt the soul will then wish it could lye hid in the bottom of the Sea swallowed up therein or covered under the lowest sand of the hills or mountains foundations This we should think on betimes and consider it in our hearts For sin causeth wrath even from the Lamb f Revel 6. 16. that meek and mercifull Saviour and will make us hide our selves if we could from His face the beholding whereof unto the righteous is better then life They who will not be taught by instruction must be taught by pain g 2 Esdr 9. 11 12. Other enquiries there are some necessary and usefull which might be easily made but not so easily resolved nor so usefully There are some qualities in the waters which we see plainly but not so plainly the reason of the same That is darke and obscure to moderate mindes and doth but mocke and deceive the more curious who scorne that safe refuge of occult properties h Latent animos temperatos illudunt curiosis qui putant cuncta ad certas causas reducere manifestas irrident salutare Asylum illud occultae propri tatis Scalig. exercit 218. 8. I take that which I think most familiar and quickest for use So much to the demands and resolves thereunto 4. For the works of God in the great deepe they are innumerable and wonderfull Amongst them the strangest and most admirable is That little fish which will slugge a ship and stop her under full sailes so the i Scalig. Ibid. Plin. nat Hist lib. 9. cap. 25. Naturalists say and we leave them to their proofe But we may certainly conclude hence It is easie for the Lord then to stop a man when he is breathing forth threatnings and is now upon an eager pursuit and furious march in his own way the way of sinne and death Time would faile me here and my understanding both The Lord is great in the least fish the Axchoie which we use Apua abuse rather to provoke appetite as He is wonderfull in the greatest Crocodile the greatest if we observe his originall from so low a bottom as is the quantitie of a Goose-egge reaching at length unto sixteene cubits k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. sic lib. 1. pag 31. or the greatest Whale fish The Sea-Dragon that wonderfull Leviathan and so described by God himself l Job 41. And yet I cannot tell whether Gods work is lesse wonderfull in the Ship which reeleth upon the waters like
a drunken man and sometimes falleth into the great deep then riseth again and is carryed safe to its harbour Assuredly the Lord is as wonderfull in steering and conducting this vessell to Him we must pay our vowes still climbing and tottering and sinking and drowning so as the passengers are in deaths often yet still living and weathering it out As wonderfull I say is the Lord The ship-masters phrase here as He is in the water-creatures which are in the deep their proper element And as wonderfull is the Lord too nay much more wonderfull for He shall be admired of all them that beleeve m 2 Thes 1. 10. in conducting a weather beaten soul to its haven For behold such a soul if we can weathering out its tempests climbing over the billows of temptations carryed now like a gallant ship well ballasted and rigg'd with a strong gale of faith thence I think we may borrow our expression n 1 Thes 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of hope This is an high contemplation and commands the minde to fixe upon it I now look back to what hath been said touching the earth and waters that we may gather up yet further instruction from both We have reached almost unto the extent of mans dominion for we are not yet so high as the aire so high his dominion reacheth We might have observed therein the serviceable obedience of the beasts which upbraideth the base ungratitude and rebellions of Gods own nursed children The Oxe knoweth c Esay 1. 3. It was an old complaint but mans ingratitude reneweth it every day No creature so rude or savage that stands not in awe of man and dreads him as his soveraigne and will be content to be ruled and be struck too by the hand that feeds them The vast greatnesse of the Elephant hath not priviledged him from mans service he hath under-gone the burden of a woodden turret and hath exposed himself to the extremities of warre The Camel a beast of incredible strength too hath submitted himself upon his knees to receive his burden Particulars are infinite The Prophet concludes the truth in generall tearmes All the beasts of the field pay most obsequious vassallage to man so the foules of the ayre yea and the fish of the Sea The great monsters there that make the deep to boyle like a pot are not exempted from mans government from them hath he toll of bones and oyles and tribute from all the rest How full and convincing then is the Lords question Have I been a wildernesse unto Israel No to Thy praise be it spoken a delightfull Paradise Thou hast been Thou hast furnished man with a lightsome and delightfull dwelling place a disloyall tenant though he be and Thou broughtest him in unto it as into a paradise like a rich heire ready furnished with all furniture for use for delight for ornament To the intent that man should serve Thee and serve Thee cheerefully Thou hast made all Thy creatures to serve him That he might subject himself wholly unto Thy will Thou hast put all things under his feet That he might be Thine Thine only Thou hast created all these outward things for his body his body for his soul both for thy self I conclude now with the words of Chrysost upon the contemplation of the Land and Sea and that Host of creatures in both And all these saith the Father serve for the good of them that feare the Lord theirs are all things for they are Christs Thus then let me reason the case If these things are done and bestowed before our eyes let us think what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys Hom. 22. in ep Ad Eph. good things are layed up for them in the heavens in those mansions there If where they are strangers and but sojourners they have so much homage so much honour where their Citie is what glory shall they have there If where their Lord said ye shall have affliction they have such a Ministry so many servants such an attendance such a guard such a retinue for the Angels are their Ministers The stones and creeping things fish and fowle are at a league with them and are their servants if so while here below then what rest what quiet what securitie above there where the Lord hath assured them shall be the place of their eternall rest What and how good and great things shall they have there So the Father reasons and concludeth the glory of the Saints and so much to the contemplation of the earth and waters The b Plin. nat Hist 2. 8. cap. 38. Aire is the next that which filleth up this vast and III. emptie place which we see above us and also filleth those crannies in the earth which we see not And whether in the waters or no I cannot tell but this we know that the fishes which we perceive not to breath do dye without it Of all the works of Gods hand it is the most admirable both for the wayes thereof and operations there-from I know not which we could want of all the creatures of God but I am sure we cannot want aire My veines arteries nerves all are quickned by it it is the soul of our breathing If I had all that heart could wish all were nothing if I wanted aire and aire must be good and wholesome too or else all would be as good as nothing Therefore it is Gods great doale to the world all share in it And it hath a kinde of ubiquitie It is every where and yet we cannot see where it is so like it is the likest of any to a spirit for it is the most bodylesse body by which name it is sometimes called As we call that for which we have no name to expresse its strange vertue and efficacy If I could go to the furthest parts of the earth or sea there it is If I could climbe up to the uppermost region there it is also If I could descend into the lowest vaults and caves of the earth there it would be found It is as inseparable from a man as his conscience is shut the windows barre the doores draw the curtaines all close yet you can as easily shut out your conscience as it The aire will come in it will visit us in what condition soever And if this may be said of the creature what then of the Creator He that hath given the creature so large a circuit three regions of the world hath yet appointed it its bounds But take we heed we limit not the Holy One of Israel By this creature we ascend neerer to the Creatour then by any other but yet we come infinitely short we must not compare God to any creature for to Him nothing is like The aire is pure and cleare of it self and in its own nature but if it were so to us it would not be agreeable to ours it would be then too rare and thin and not
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
to an account When I consider this I shrink at the thought of this charge for I must needs think that a masters charge is very weighty and that his neglect must be very much if he do not very much good So much touching the choice of a school-master and the weight of his charge if he be answerable unto it the use the Church hath of him is much more then is ordinarily conceived and the service he doth greater then he is by the most accounted for but he serveth a good master The God of recompences Whose paiment is sure If saith the Father r Chrysost in Eph. Hom. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they who draw the Kings picture have an answerable respect and reward what are they worthy of who adorne and polish Gods Image such is man in what esteem should they be had or what reward do they deserve If this their due be not paid them there is yet comfort in this that they who do the Lords work diligently in helping what they can to repair and beautifie this Defaced Image shall have reward answerable to the greatnesse of their service a great reward For the place of paiment it is not set down whether here or hereafter that must be left to the wisdome of our great Master but the paiment is certain and answerable to the honour of the work And so much also briefly to the dignitie of this work As briefly now touching the method or way of performing the same The way the Master must take with his Scholler I shall but point at it a gain is clean contrary to the common practise which is the tasking the memorie in the first place But I will not repeat what was before spoken s these two Preface p. 8. Book p. 97. 98. things I will addde 1. The Master must make the Mother-tongue I mean that wherein the childe is daily versed and understands a precognition to that tongue he understands not it is the onely ready means to informe a childes understanding in both and to speed his course 2. A Master must make great use of the childes senses but so he doth not do unles he makes the same use of examples It is most certain that a childe understands more by one example if in all mildnesse he be taught how the example containes the rule and concludes it then by saying the rule twentie times over The rule is too generall But the eye can six upon the example and so fixeth the understanding and then the understanding is a leading-hand to memory now the childe goes on with ease and delight It is an old saying but the truth thereof is more ancient That by precepts the way is long but by examples we make a short cut and very compendious This is the principall thing to be noted and practised in the promoting the childe provided still we do not cast-off the dull Boy for he may prove a solid and understanding Man The childe seemes the duller the quicker the Master is and because he leades on the childe in a dull way Our proceeding at this point is very preposterous and indeed Lilly hath led the way and we follow him hood-winkt as if we would not see more low statured-men though we are then he did an hundred yeares ago and more and standing ever since as it were upon his and others shoulders He begins with composition first whereas he should have begun with simple tearmes as all know who are acquainted with Art or reason Your Master-builder from whose Art we borrow our word of Art knows that very well for he fits his Stone and Timber first then raiseth the building and when the first work is done he counts all is done Nature proceeds orderly without skipping or leaping t Naturanon sacit saltum so must Art too and so must we also For if we would build like good work-men we must fit our materialls first simple words I mean before we joyn them And when we have done so according to the rule of Grammar and Art for it takes all along with it The childe is as fit for Aesop Cicero or Ovid as for the Childish book Yet Pucril such our customes are and so we fit our books this part of Ovid for this form that part for another Virgil to the fourth and Horace to the fifth so making the formes more and our labours too but the benefit the lesse All books are alike to the English and Latine Scholler when once the grounds are well laid in letters and syllables for the English tongue and in declension and verb for the Latine though yet there must be great choice of the matter such ever as is best sutable which will be ever that which is most sensuall But the main thing is and which gives strength to the building what foundation is laid in declension and verb. And it is strange that we do so much fail at this point and are so much out of the way because our way herein hath been pointed out unto us by one who was a famous Grammarian more then fifteen hundred yeares since v Nomina verba declinare inprimis pueri sciant neque enim aliter pervenire ad intellectum sèquentium possint Quod etiam c. Quint. orat lib. 1. cap. 4. I should say more of this point if others had not said all therefore I leave this and the remainder which should have been said for it is a great deale to those whose work and study it hath been to make a more full discovery thereof unto the world whereunto I shall onely say this That the chiefest help for the speeding the childe in the attaining to the tongues and the moulding the speech thereunto is not yet by any of our men made known to our Countrey I know well what Mr Ascham hath done A man of an approved judgement and his work of the greatest use of any we have printed in our tongue I know as well what Mr Brimsely hath written and the clearenesse of his intent therein Our Grammar the best and easiest of any for a learner hath been viewed and reviewed but it hath happened to that as to the picture which we reade x Plin Nat. Hist 35. 10. was exposed to publick censure Something hath been added to it letters I mean which hindred the understanding very much leading the childe in that common Rode-way which no wise Master will suffer the childe to go in This I am sure of That the Grammar was easier and plainer and better for the learner twenty yeares ago and ten then now it is after all this revising how it may prove when it comes forth again for it is in hand now we may shortly see And when we see it this we shall see by it that though the faults in the first inventers to whom we ow most are in good part corrected and the rules of Etym. c. are brought into better order for after thoughts are more
that may make her rejoyce in time to come And when the Parent in his house and the Master in the Schoole shall have thus fully discharged this care touching the childe then may the Parents have thoughts touching the disposing of it to some lawfull calling whereof as followeth CHAP. X. Of Callings what the dignitie of some what the main end and use of all how to judge of their lawfulnesse Our faithfulnesse and abiding therein Doing the proper works thereof Designing the childe thereunto THE Lord hath disposed us in the civill Body as He hath the members in the naturall one needing another and serving for the good of another and all for the common good The foot saith not if I had been the hand I had served the body nor saith the hand if I had been the head I had served the body every member in his proper place doth his proper office for therefore hath the wise Disposer placed it so God hath set the members every one of them in the body as it hath pleased Him a 1 Cor. 12. 17. 19 20 21 22. And if they were all one member where were the body But now are they many members yet but one body And the eye cannot say unto the hand I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost Ibid. Hom. 32. juxta cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have no need of you Nay much more those members of the body which seeme to be more feeble are necessary The Lord so tempering the body together that there should be no schisme in the body Even so in the body politique God hath given to some the preheminence and principalitie of the head They must look to their influence They are resembled to the head for weightie causes who can conceive the manifold instruments of the soul which are placed in the head the consideration whereof instructeth very much It is an high point of honour to be head and Lord over others so is it an high point of service It will not be impertinent to remember the words of a great Divine and devout Spaniard to his great Lord b Avila's Spirituall epistles 15. pag. 130. which are these Looke upon the Lord of men and angels whose person you represent He that sits in the place of another it is but reason that he have the properties of Him Whose place he represents A Lord of vassals is a Lieutenant of God There is nothing to which great Lords ought to attend so much as truly and cordially and like men who live in the presence of God to remaine ever faithfull and firme to Him without hanging either to this way or to that And this will be easily performed by that great man who shall attentively consider That he is but the Minister of God as one who but meerely executes and must not exceed the Commission which is given to him God places not great Lords in the world to the end that they may do and undo what they list but to execute the laws of His holy will And though they may account themselves Lords yet are they still under the universall Lord of all in comparison of whom they are more truly vassalls then their vassalls are theirs and their power is as truly limited as their vassalls power is for as much as concernes the dispensing with what they ought to do So much to his dutie whose office is to be the head of the body how great that office is and how strong the engagement for the answerable discharge of the same Others He hath made Seers as the eyes of the body such grace and excellency He hath given them They must look to it that their eye be single single towards their Masters glory These considerations will help much hereunto first That they are called His holy ones upon whom the Lord hath put the Vrim and the Thummim such excellencies we can neither expresse nor conceive c Exod. 28. 30. Quae qual a fuerint non conslat 2. That the higher their place is the lower their service The eye must observe how the feet walk The more proper and peculiar their persons are the more common servants they are They must observe how the hands work nor so only they are a leading hand look on me and do likewise d Judg. 7. 17. for they are as the Ship Admirall that carryeth the Lanthorn but of this a little after The third consideration is That the Apostles were sent forth as if they had neither bellies to feed nor backs to cloath yet neither did want as men of another world divided betwixt two and faithfull Stewards for both Their Lord and His Church Publique persons these are they must serve others not themselves the eye sees not for it self not yours but you e 2 Cor. 12. 14. is a standing rule At that instant saith that devout Spaniard doth that person cease to be publique when he hangs never so little towards the particular he must stand like a stalke of a ballance no wayes bending Lastly then I will remember for it is very usefull how that grave Divine f Avila's Spirituall epist Ibid 131. writes to him whom God had set as an eye in the body Your Lordship must consider that as you are set as an eye in the body so hath He placed you in the eyes of many who take that to be a rule of their lives which they see you do make account that you are seated in a high place and that your speech and fashions are seen by all and followed by the most men Take it for a point of greatnesse to obey the laws of Christ our Lord without doubt inferiour men would hold it an honour to do that which they saw practised by great persons And for this reason I beleeve that the Prelates of the Church and the Lords of the world are a cause of perdition to the most part of souls I beseech your Lordship that as you are a particular man you will look into your self with a hundred eyes and that you will look into your self with a hundred thousand as you are a person upon whom many look and whom many follow And take care to carry both your person and your house so orderly as the Law of Christ requires that he who shal imitate your Lordship may also imitate Christ our Lord therein and may meet with nothing to stumble at The vulgar is without doubt but a kinde of Ape Let great men consider what they do for in fine that will be followed either to their salvation if they give good example or for their condemnation if it be evill I will adde one thing more and it shall be the speech of Sarpedon to his brother Glaucus it is worth all mens knowledge Come on brother we are Lords over others accounted Gods upon earth Let us shew that we are so indeed and not in name Our work must evidence our worth They who are the highest Lords must in point of
good service to their countrey be the lowest servants They that are above others in place must shine before others in vertue They that eat of the fattest and drink of the sweetest and so have the best wages must by the rule of propertion do the best work And this that our underlings such who are inferiour unto us may have cause to say these are honourable persons and they walk honourably they are prime first and principall men amongst us and they are as their preheminence in place imports the first and formost in every good and honourable action So Sarpedon g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hom. Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. encourageth his brother That as two worthy persons they might do worthily and it is worthy every mans knowledge that hath preheminence above others And so much to assure us what the dutie of those great officers is who are set as the head over the body and as guides and lights thereunto They guide all They must be be well able well to guide and command themselves for as they guide so the people follow their example is a command h Cogi eos dicit qui exemplo Petri Judaizabant Galat. 2. 14. Bez. if well they follow well Being like sheep a A curious and delicate fabrick so precious for use that it seemes to be made of finer mould then the rest of the body But that it should be made of the same matter wherof Bricks and Tyles are sheweth that God is admirable in working Chrys to the people of Antioch Hom 11. wandring cattle which will drive well in a flock but not single and alone i Advanc B. 2. 272. And as this may instruct us touching the dignity of those persons who are as the head and eyes in the body so may it informe us touching our obedience to both for from this little empire in this world obedience to the head is strongly inforced The beginning of all motion all the knots and conjugations of sinews are in and from the head they have their head there which teacheth that the bodies motion is by law from the head And for the eye it is notable which one observeth how observant all are of it and to it k Asch Fox p. 62. So much to those principall officers so fitly resembled to those principall parts in the body Others the Lord hath set as hands to the body as feet others every one in his proper place and station In the body naturall the eye hath the gift to see not to go The foot to go not to see In the great body of the world it is still as it was Hirams countrey yeelded excellent timber and stone Salomons countrey good wheat and oyle so in the body politique one needs another one supplyeth the need of another ones aboundance the others want Hereto we are called and stand bound as our callings are And to this end according to the diversitie of callings God hath given diversitie of gifts for the discharge of the same and better correspondence each to other and all this that there should be neither lack nor schisme in the body but that the members should have the same care one of another It were a monstrous thing said the Oratour if one arme should seek the strength and spirits of the other that it self might exceed its proportion in both and leave the other arme shrunk and withered so were it for one man to graspe unto himself the good and livelihood of another not caring so himself be increased how faint feeble and impoverished the other be This were monstrous in nature it is as monstrous in politie We may recall here the words of that Divine before mentioned There is no state but would perish and be undone if publique businesse should be lead after the pace of particular affections Our relation I mean our callings wherein we are placed should be a great meanes to sodder us together and to make us look as the Cherubins l Exod 25. 20. with our faces one towards another for the good each of other for we are members one of another m Eph. 4. 25. a feeling expression there is much in that nay all to make us seek the peace and well-fare each of other We are all born to be fellow-workers and fellow-helpers as the feet hands and the eye-lids as the rowes of the upper and under-teeth saith the Philosopher n M. Aut. medit B. 1. sec 15. pag. 14. Societas nostra apidum fornici siâ—ilima Sen. epist And to the same purpose saith another Humane societies makes us like Arch-buildings wherein one stone holding up another makes the whole frame to stand fast and steddy But there is no such feeling consideration as this That we are members one of another and so placed in the body politique The same Philosopher could make a true and sound use thereof for thus he said As severall members in one body united so are reasonable creatures in a body divided and dispersed all made and prepared for one common operation And this thou shalt apprehend the better if thou shalt use thy self often to say to thy self I am a member of the masse and body of reasonable substances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not a part for then thou doest not yet love men from thy heart and thou doest exercise thy bountie or talent upon this ground barely that it is a thing convenient and fitting but when thou doest exercise it as thou art a member then thou doest it as one doing good to thy self when thou doest good to others So much of callings and how in the proper use and exercise of them they help to sodder and cement men together Now because there are callings miscalled callings but are not so serving only in the nature thereof and not by accident to enlarge the bounds of Satans kingdome because I say such callings there are falsely so called I will adde a word touching the choice of callings and make some enquiry touching the lawfulnesse of the same and how we know them so to be for the lawfulnesse of a calling gives the minde a settlednesse and sure ground for comfort First then I would not choose such a calling which hath more dependance upon the humours of men then upon their necessities which is taken up or laid down according as fancy leadeth not as right reason guideth such callings there are I may not say unlawfull but I would not choose such a calling so I say Nor such a calling would I choose which without more speciall care and fore-sight will be quickly perverted from its own primitive nature and first institution to supply the instruments of luxury excesse pride vanitie such callings there are also and very lawfull they are and some there have been and now are who use them lawfully And they who do contrary do not therefore make the callings unlawfull But yet I only say I would not choose such a
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
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
hand no further then to the outward water and dipping therewith It is the Baptisme made by fire and the holy Ghost which reacheth to the heart which cleanseth and purgeth indeed He or she who have received this washing who are purged from their old sinnes may glory in their fountain opened for sinne and for uncleannesse d Zech. 31. 1. and in their priviledges worthy to be gloried in as we read a great Emperour did more then in his Imperiall Crown e Aust de Civit. Dei l. 5. c. 26. for what greater glory is there then to be of the off-spring of God to receive the adoption of sonnes and daughters and to have that worthy name to be called upon us and such honour have all thy Saints And now we are come to a great secret The way how the Lord works and upon whom He works is more secret then is the winde which bloweth where it listeth c. and as indiscernable to sense as is the knitting of the bones in the wombe and covering of them with flesh What we cannot conceive pray that we may admore what we cannot understand pray we that we may experimentally finde and feel that though we cannot comprehend we may be comprehended The Lord knoweth who are his and it is a great secret yet His secret is with them that fear Him I mean not alwaies and with all that fear Him they know that they are His though yet all know it not nor some at all times and this they know as not by extraordinarie revelation so nor by prying into his secret Decree how there He hath disposed of them This will as by fixing our weake eye upon a strong object blinde us with light It is a ventrous and a bold coming unto God and most dangerous also for if we climbe up unto His Decree we shall fall into the gulfe of despair because we come unto Him without a Mediatour f Hic sine m dâ—ctore â—es agitur disputatur de Dei benâ—pâ—icito ac voluntale in quam sese Christus resert Luther Psal 22. In doubts of Predestination begin from the wounds of Christ p. 337. that is from the sense of Gods love in Christ we should rise to the grace of election in Him before the world was It was Luthers counsell and he found it of force against the devises of Satan g De praedestinatione diâ—putaturus incipe à Christi vulnâ—ribus statim Diabolus cum suis tentationibus recedet Mel. Ad. in Staupicii vita p. 20. The way to melt our hearts into a kinde repentance for sinne is to begin from the love of righteousnesse and of God all figured out in Baptisme as well as in the Supper And this also was Staupitius counsell to Luther whereby he made the practise of repentance ever sweet to him whereas before nothing in all the Scripture seemed so bitter h Vera est ea poenitentia quae ab amore justitiae Dei incipit dixit Staupitius Quae vox ita aliè in animo Luthâ—i insedit ut nihil dulcitos facrit deinceps ei poenitentia cum aâ—tea eidem in totâ Scripturâ nihil esset amarius Mel. Ad. ibid. vita Staup. But now suppose our case to be this and it is most likely to be so that we finde no work of the Spirit upon us no change wrought by His renewing grace we are as we were not cleansed from our old sinnes we have passed over this Iordan we have gone into this water and we are come out as unclean as before our hearts are not sprinkled We see a price paid for us and no lesse then the price of the blood of God yet we have not consecrated our selves to Him who hath so dearly bought us yet we have not accepted Him for our Lord though we are His purchase i Rom. 14. 9. and for this end He died and rose again but other Lords rule over us And though we be called by His name yet we walk in our own wayes serving divers lusts as if we were our own and not peculiarly His who bought us with a price If I say this be our case then Luthers counsell is observeable which is this To enter into our closet there to spread our selves before the Lord in humble confessions as followeth k Oportet nos esse tales scilicet verè poenitentes non possumus esse tales Quid hic faciemus Oportet ut cognito te tali non neges te talem sed in angulum vadas juxta consilium Christi in abscondito ores patrem tuum in coelis dicens sine fictione ecce optime Deus poe â—itendum mihi praecipis sed talis sum ego miser quod sentio me nolle neque posse quare â—â—is prostratus pedibus c. Concione de poenitentiâ An. 1518. Lord thou hast set a fountain open but to us it is sealed Thou hast bid us wash and be cleane we cannot we are no more able to wash our selves then we can take out the seeming spots in the Moon Thou hast said When will it be c. we say it will never be no not when the Rocks flie in pieces and the earth shall be no more but then it shall be when thou giving that thou commandest art pleased to make us as thou wilt the heavens and the earth all new Thou hast commanded us to come unto Christ that we might live we cannot come no more then Lazarus could by his own power cast off his grave-clothes and turn up the mould from over his head and stand up from the dead We are bound up in unbelief as within gates of brasse and barres of iron Thou hast said Turn ye every one from his evill way we say we cannot turn r Lay down thy heart under the Word yeeld it to the Spirit who is as it were the Artificer can frame it to a vessell of honour Mr. Reynolds on Psal 110. pa. 42. no more then we can turn that glorious creature which like a Gyant runnes his course so gyant-like we are and so furiously marehing on in our own wayes of sinne and death This is but part of our confession 2. We must acknowledge also that righteous is the Lord in commanding what is impossible for man to do Because the Lord did not make things so at first He gave us a great stock to deale and trade with but like unfaithfull stewards we have wasted the same and so have disinabled our selves Our inability was not primitive and created but consequent and contracted our strength was not taken from us but thrown from us This is the principall point of confession our inabilitie comes out of our own will Å¿ Read and observe with all diligence Mr. Dearings words on the third Chapter to the Hebrews ve 8. Lect. 15. Sentio me nolle neque posse I finde that I neither will nor can before D'S S. p. 215. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and power from both to cast us in and mould us thereto for if in the dayes of His flesh there went virtue out from even the edge of His garment to do great Cures then much more from His owne self and from these most principall and powerfull actions of His own self His death and resurrection there issueth a Divine power from His death a power working on the old-man or flesh to mortifie it from His resurrection a power working on the new-man the spirit to quicken it a power able to roll back any stone of an evill custome lie it never so heavy on us a power able to drie up an issue though it have runne upon us twelve yeers long these are Bp. Andr. words not one grain too light We see in that Element the price paid for us and the eqâ—ity hereof that we should glorifie Him whose purchase we are How should we live in sinne that lay so heavie upon the soul of Christ and could not be purged but by the bloud of God And how should we not be wholly consecrated to that Lord who so dearly bought us in whose Name we were all baptized and that is to consecrate our selves up as not our own but anothers and whose Name is called upon us It is b Râ—atus impii est pium nomen Salv. 4. de Gber p. 145. See li. 3. p. 95. The Church is a choice people picked out and paled up from those whom the Apostle placeth wâ—thout but there is yet a more choice and peculiar people as Clemens a calletâ— them after whom we must walke more peculiarly which we cannot do but by offering violence b to our sâ—lves that we may walk worthy of His calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—r. lâ—b 6 p. 485. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 500 a worthy and honourable Name indeed and it must be honourably answered It was a sad and wise reproofe which the Father gives to one who walked not decently nor in order Why doest thou defile that good and honourable name of Christianisme c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I must not insist upon this though nothing except Him who leads into all truth can be more flexanimous more perswading then is this worthy Name which is call'd upon us we who carry Gods Name how exactly should we carry our selves what manner of persons ought such to be choice persons for we have a choice Name There is not a more naturall request then what we would be such to be what we would be in Name such in deed that is that having obtained so excellent a Name we would be even what our Name importeth even such That the Name of our Lord Iesus Christ may be glorified in us and we in Him 2. Thes 1. 1â— This is our engagement and by the solemnest vow that ever was taken And therefore it is called The answer of a good Conscience towards God for then we entred into covenant as God with us of grace and salvation so we with Him of faith and repentance as He to be our God all-sufficient so we to walke before Him and be perfect We have by Christ a right to an interest in a much better covenant and now we must looke to ours we cannot thinke that God is bound and we loose Religion is nothing else according to the denotation and meaning of the word but a gathering-up and binding of us fast to God If we look that God should stand fast to us we must cleave to Him If we breake our bands and cast away our cords we must look to be broken There was never any covenant more solemnly made and ratified then this in Baptisme nor in breaking whereof there is more danger And yet an oath despised and a covenant broken with man hath been severely punished as we reade Ezâ—k 17. 15 16. And as the whole Christian world feeleth at this day for it smarteth yet for that breach of league long since made with the Turke whereby they both lost the day and their honour in both an irrecoverable losse And can we think to prosper or escape that do such things or shall we breake the covenant of our God and be deliver'd keep we covenant here through Christ we can and if we do it in sinceritie that mantle will cover many defects And we are the more likely to do it the more we see how false our hearts are how ready to breake all bands and to cast away all cords for this our impotencie truely apprehended will make us feare alwayes and cleave the faster to Him in whom our strength is keeping our selves as the Apostle counselleth in the e Jude 20. love of God building up our selves in our most holy faith praying in the Holy-Ghost Such a prayer will as the Horsleech sucks out corrupt f Prâ—ces pâ—râ—inacissima curarum hirudo M l. vit Lâ—th p. 139. c. bloud it is Luthers comparison consume our cares our feares our sorrows oâ—r sins This by the way My chiefe scope is here to put to our consideration what a straight and binding cord Religion is and better we cannot see it then in Baptisme wherein we are wholly consecrated g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Proâ—rept pag. 30. to the Lord that bought us 1. There we professe our selves made the members of Christ How can the thoughts thereof but stirre us up to give our members weapons of righteousnesse unto holinesse shall we take the member of Christ and give it to our lust There is great weight in those words And if members of Christ then members one of another h Eph. 4. 25. And then we suffer as members when we suffer not in our own bodies we suffer in compassion as others in their passions such a sympathy and fellow-feeling there is In Saint Pauls i Heb. 10 13. Heb. 13 3. Lege Chrysost in 1 Cor. c 8. â— in ep Ad Câ—los cap. 4. Hom. 12. remember my bonds Verse 18. Perniciocissimâ— labâ—ntur quòd fratrum insâ—â—mitatem nullius peâ—si habent Caâ— Iâ—st lib 3. c. 1â— sect 10. construction it is ever thus If this brothers back be pinched it is my back I am pinched too If his eye be offended it is as the apple in mine I am offended too If his heart is sadded it is my heart I am sadded too ye are members one of another and then ye are pitifull and mercifull As we have received so we must return according to our measure mercy for mercy blessing for blessing nay blessing for cursing knowing that we are thereunto called that we should inherit a bâ—â—ssing k 1 Pet. 3. 9. I know said Luther l Ignâ—râ—ntâ—am meam facilè feret ignoscet mihi Ecclesia Dâ—i Regina illa misericordiae cujus viscera sunt merae remissiones peccatorum Luth. Praefatio in postillas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysâ—â— Act. Apâ—st ca. 21. Hom. 44. â— my ignorance the Church will beare with and my faults
she will pardon being the Queen of mercy and nothing â—lse but bowels and forgivenesse of sins so like the Body is unto her Head for she hath the Spirit of Christ And so we know the true distinguishing property of the true Church In this are the children of God known They love the Brotherhood They shew bowels of mercy towards all 2. In Baptisme we are made the sonnes and daughters of God and inheritors of the Kingdome of Heaven Behold saith the Apostle what manner of love m 1 Joh. 3. 1. here is our thoughts are too short We are now the sonnes of God and it doth not appeare what we shall be but when He shall appeare we shall be like Him our thoughts cannot reach to this brightnesse our eyes are dazled with the very conceit of this glory so exceeding it is But this is clearly evident He that hath this high prerogative here to be called the sonne of God that hath this hope to be changed hereafter as from glory to glory and to inherit a Kingdome which shall never have end the glory whereof as much exceeds the glory of all other kingdomes as doth the light of the Sunne exceed the light of the smallest rush-candle He I say that hath this hope purgeth himselfe even as He is pure n Verse 3. He cannot think of such a Kingdome but he must have strong motions thither ward and after holinesse for nothing uncleane can enter there Hopes on high will raise the thoughts on high 3. We solemnly promised in Baptisme and received that Sacrament as our presse-money binding us to performe even presently to begin so soone as we could discerne of good and evill to serve the Lord in all well-pleasing who chose us to be souldiers against His and our enemies the Divell and our Lusts which all fight against our soules And through faith in His name that great engine which spoyleth principalities and powers we should do valiantly as good souldiers of Iesus Christ o 2 Tim. 2. 3. But here we take a scale of our misery and looke how low we are falne and what darknesse lyeth over our hearts when the most of us take part even with the adversary that hateth us delighting in nothing more then in the shame and paine of the creature We feare him not he that feares he feares to sinne who made no scruple to tempt our Saviour Christ whom himselfe called the Sonne of God And cannot be terrified though he be in chains therefore restrained else hee would deale with the world as with Iobs house and with us and ours as with Iobs goods children and body from doing ill and all that is contrary to God and Goodnesse no not by the fearfull word of the Almighty How great then is our folly and madnesse who hold communion and faire quarter with such an enemy who delights in proud wrath yet such is our darkenesse so we do It is a paradoxe indeed clean crossing conceit and reason That we should feare a Beare and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Ad Gentes 21. a Lion yet not feare the Divell for then we should feare to sinne q Hist of the world first B. c. 11. sect 8 â— That we should be better and unplacable enemies to our enemies and yet hold a league with Satan yea and account him a familiar so some do who yet is the grand enemy of mankinde r Ibid. sect 6. And now what shall we say to those unworthy wretches who are in a league with this unclean spirit and do thinke they can impale him in a circle a circle which cannot keep out a mouse so insconce themselves against this great monster and think they can terrifie him also whereas in very truth the obedience which the Divell seemes to use is but thereby to possesse himself of the bodies and soules of them who hold such familiaritie with him such it is and so willing a subjection and vassallage it is as if the Lord of the creatures counted it his glory to be in slavery and bondage to proud wrath Å¿ Prov. 21. 24. I cannot but remember here how sadly and feelingly Saint Basil t Tom. 2. p. 418. Regulae fusius disput â—nter 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complains at this point Thus he speaks Horrour and amazement takes hold of me when I consider how good a Lord and Master we have how great and magnificent a benefactour yet notwithstanding how little He is feared how poorely served how unwillingly if at all obeyed On the contrary how cruell and devouring an adversary the Prince of darknesse is yet how much feared how cheerefully served how willingly o-obeyed We are broken away from our just and righteous Master who created who redeemed us and have sold our selves to a proud Lord whose lusts we do though he doth all against us to the extent of his chaine all the hurt he can all our dayes by all means And which aggravates our defection and base servitude for what a poore reward have we done this For a poore bait of profit or pleasure which is taken with delight but presently will be gravell in the teeth rottennesse in the bowels bitternesse in the latter end For so poore a thing such a scrap as this we are revolted and gone And this is the great condemnation yea more It will be the great reproach scorne and taunt which in that great day the Divell will cast even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Christ Himselfe and upon man thus beguiled and revolted for this will be the scorne and taunt Here is the man created in Thy Image bought with Thy bloud fed by Thee preserved by Thee all His dayes This reasonable man have I Thine and his professed enemy gained from Thee not with strong wrestlings neither but as easily as one can win a childe with an apple I offered him some profit a poore and shrunken commodity he eagerly ran after it I presented him pleasure but masked and under a vaile he embraced it he greedily swallowed that bait and Hell with it sinne is but Hell disguised as pleasure is but paine unmasked and so was content to be my slave for ever my slave who never wrought him any good or willed him any but all the ill and hurt I could For the love of such a Master was this man content to have his eare boared that he might not depart from me for ever Thus Saint Basil complained and this he adds more which is more then all the rest That the consideration of this reproach and taunt which the Divell will cast upon Christ and the man of His right hand was more astonishing to him then thoughts of Hell it selfe For the thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what a good Lord we neglected and how cruell a Lord we served and what wages we had for our worke will be more tormenting to the damned in hell then will be the paines therein But to
proved an halter or how can that commend me which the Spirit hath concluded to be my q 1 Cor. 11. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. shame A point of great impudency it is to fight with or go against and contrary not onely to our selves but to nature also saith Chrysostome upon those words Is it my pleated curled or cut haire that makes me think of my self above what is meet That is a very affrighting conceit for the Lord can make our head of haire to take the form sometimes of a great Snake sometimes of many little Serpents as some in Poland and Germanie have found and felt witnesse the bloudy drops their haire yeelded being pricked and the losse of their eyes if they cut it saith the learned professour of physick in Padua And methinks saith r Mr Bolton's foure last things p. 40. Mr Bolton from his hand I have it our monstrous fashionists both male and female the one for nourishing their horrid bushes of vanitie the other for their most unnaturall and cursed cutting their hair should every houre fear and tremble lest they should bring that same noisome horrible disease in the haire called the plica upon their own heads and amongst us in this kingdome †5 Is it the putting off the hat at a distance which lifts a man Å¿ Sic leve sic paâ—vum est animum quod 〈◊〉 avarum subruit aut resicit Hor. lib. 2. epist up or the vain applause of the ignorant multitude He must thank his money for that t O nummi vobis â—i dantur honores Juven It is ordinary with some to gaze upon a gilded post It was manners make a Man but now according to the old complaint Money u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pâ—ndâ—r â—â—th â—â—e 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—rip orest 30. A rich man shall have many heralds †6. Is it knowledge that would puffe us up This were an empty conceit We know that as in vessels the more the liquour or matter of substance and worth comes in the more the Aire goes out it is the empty vessel that makes the noise so the more we truly and indeed know the more we are humbled in that we know All my knowledge and that all is but a little to that I know not All separated from Christ which the more it is the more it humbleth will not advance me above the devil nay in respect of my knowledge I am if a creature could be infinitely below him I hold no proportion with him none at all but in my pride that gives me some equalitie with that proud Lucifer and makes me like him In knowledge I am much inferiour The Devil knows more then all the knowing Men in the world and hath the experience of so many thousand yeares to help his knowledge and yet it helps him not but aggravates his judgement And indeed how can a man reasonable think but that that same gift suppose it knowledge separated from that which St. Paul did onely desire to know But that the same gift I say will prove unto him like Absaloms haire it will be his ruine which he hath used abused rather against God the Giver of the same so fighting against Him with his own weapons †7. Is it eminency of gifts or place that would make me think my self some body This were but an empty conceit neither For the higher any one is in place the lower he must be in point of office and service towards those that are under him At the best we are but Stewards and the more betrusted we are the greater will our account be and the more expected what we have gained And can it be reasonably supposed but that That mans reckoning will be very heavy who the more power was in his hand the more he put it forth in the oppressing the meek of the earth making them to groane under him which is but an exorbitancy of power or at the best but to exercise it as a jaylour t Vaum aliquem voluptate ac deliciis fl\â—ere gementibus undique aclamentantibus aliis hoc non est râ—gnâ— sed â—arâ—â—râ—â— esse custodem Vtop Tho. More turning the edge of it against the Lord and His servants And the higher God raised and honoured him the more he suppressed goodnesse and dishonoured God Turning his gifts so bountifully bestowed of nature liberall maintenance grace all against the Giver to the satisfying of his own lusts for judgement causing oppression and for righteousnesse a cry Is it likely I say but that mans reckoning will be very heavy v Isa 5 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this point Again how unreasonable a conceit is it That our Lord Christ taking upon Him the form of a Servant for us and humbling Himself so low as the Crosse should yet with patience long endure a proud servant lifting up himself in the pride of his thoughts before an humble and for his sake an humbled Lord And how unreasonable also and altogether unbeseeming c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ysost defato orat 5. is it That Man poore silly man should in all things seek himselfe a Per vestigare Prov. 25. 27. hunt after his own repute his own glorie when as the Lord of Glorie coming down from Heaven to seek Man that was lost sought not his own Glorie b John 8. 50. Certainly this is an iniquitie which greatly provoketh and hath been and is accordingly punished for hence it is That the sword is upon the right eye and arme hence it is that a man proud of his knowledge is become blinde with light proud of his vertue is poyson'd with the Antidote Blown up with his Authoritie and height of his place and power findes his rise hath proved his downfall and his ladder his ruine Certainly for men to search their own glorie is not c Prov. 25. 17. glorie it tends rather to ruine examples whereof are written before us as in Capitall letters But of this before and anon after †8. Is it strength of Bodie or comelinesse of parts which is the beauty of the same Is it this or that which makes us think better of our selves then is meet This also is but a false valuation a vanitie d Prov. 21. 6. tossed to and fro If our strength lift up our heart it will be to our e Chron. 26. 16. destruction Which is to be considered so is this also That that is the f Lord Ver. Essayes 43. pag. 252. true comelinesse the best beauty which a picture cannot expresse yet no cause we should be proud thereof for the outward comelinesse as it is Gods work and hath His Stamp and Superscription we must prize it and put an honour upon it too but I must not be proud thereof what I dote upon will prove my sorrow and what I am proud of my snare For the most part as one notes it makes a Dissolute Youth and
of the Lord Iesus Christ under these signes to nourish and cheere me if I cannot Eagle-like flye up to heaven unto Him and on that carcasse fasten and fixe my faith thence to draw strength and refreshing The soul can presently be one with that it delights in be it profit be it pleasure and it should much convince and ashame us of our flatnesse herein a matter of such concernment And in case Tremenda mysteria we finde no such working then to withdraw our foot being now approaching towards those high and awfull mysteries For if our hearts can open towards the earth and unite with things there but are flat and heavy towards Heaven no working that way where the Treasure is the Lord of Glory then surely we are no fit guests for this table For certain it is That whensoever our soul shall feele its union with God in Christ all things below will seeme base unto it the soul cannot unite with them nor be servant unto them use them she may but she enjoyes God her union there parts unrivets and divorceth her from base unions and fellowships with things below And so much to the second Grace required in the Receiver 3. The third is Love Love to God who loved us first and gave His Sonne that we might not perish Love to to Christ who so dearely bought us a Love as strong as Death which stirres up all the powers of the Body and Soul to love Him again so as we can thinke nothing too much or too hard to do or suffer for Him who hath so abounded towards us The History of His passion is more largely set down then is the History of His Nativitie Resurrection or Ascension and for this reason it is That all the circumstances thereof are so largely set down That our hearts should be enlarged after Christ That we should have largenesse of affection to Him and these steeped as it were in His bloud and crucified to His crosse and buried in His grave And as Love to Him so love to our Brother for His sake * Amâ—cum in Christa inimicâ—â— proâ—ter Christum It cannot be doubted of in Him that tastes of this Love Feast he partakes of that there which is the cement that sodders and joynes us together e Sanguis Christi coagulum Christianorum as the graines in one Loafe or as the stones in an Arch one staying up another or to speake in the Scriptures expression as members of one Body nay which is yet neerer as members one of another we partake in one house at one table of one bread here is a neere Communion and that calls for as neere an union so the Apostle reasons 1 Cor. 10. 16 17. One God one Christ one Spirit one Baptisme one Supper one Faith And all this to make us one That we may keep the unitie of the Spirit in the bond of peace f Eph. 4 3. But above all The Sacrament of the Supper is ordained for Love But our love to our enemies our shewing the kindnesse of the Lord g 2 Sam. 9. 3. first part p. 71. that is returning good for evill This blessing them who curse us this is all the difficultie and the doubt And hard it is to corrupt nature I remember Salvian saith He that thinks he prayeth for his enemy may be much mistaken he speaks he doth not pray h Si pro adversario â—rare se câ—git lâ—quitur non prâ—catur lib. 2. pag. 70. And yet it is much to consider how farre a common and naturall light hath lead some here in this straight way of forgiving an enemy He was an implacable brother who said let me not live if I be not revenged of my brother The other brother answered And let not me live if I be not reconciled to my brother i Plut. dâ— Fratâ—rno amere And they were brothers too betwixt whom we read never any other contention was but who should dye for the other k Maâ— lib. 1. â—â— 37. So strong a naturall affection hath been and so able to endure wrongs and to right them with good which is our rule and contrary to former customes l Isid Pâ—lus lib. 3. epist 126. 1 Cor 4. 12. 13. â—â—ge Chrys ad Pop. Ant. 〈◊〉 Hom. 9. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pluâ— de Frat. Am. wins the Crown or garland Grace is stronger then Nature it rivets and joynes men together like twin members eyes hands and feet or like twigs on the same root or stalke which stick alwayes together But especially if we suppose two persons communicating together at the Table of the Lord we must needs grant that in this Communion they see that which will reconcile implacablenesse it self for there they see a free offer of grace and peace not onely to an enemie once but to exmitie it self an infinite debt cancell'd a transgressour from the wombe an infinite transgressour since yet accepted to mercy This will beget again a love to God and to the most implacable enemy for Gods sake thoughts of this will swallow up the greatest injuries If our thoughts be upon the Ten thousand talents we cannot possibly think of requiring the hundred pence this Chrysostome m Vol. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Lege Chrysost in cap. 8. ad Rom. Hom. 14. p. 206 presseth very fully and usefully in his first sermon upon that parable or debtor We must remember alwayes that much love will follow as an effect from the cause where many sinnes are forgiven n Luke 7. 47. Matth. â—8 33 We cannot but think on the equitie of this speech and how inexcusable it must leave an implacable man I forgave thee all thy debt shouldest not thou also have had compassion on thy fellow servants The summe is and our rule I must love my friend in Christ and my enemie for Christ Catechismes are large here and helps many and it is hard to meet with new meditations on so old a subject handled so fully and usefully by many but His good spirit leade thee by the hand who leades unto all truth It remains onely that I give some satisfaction to a question or two these they are But how if I finde not these graces Repentance faith charitie to be in me how then May I go to this Table or go I as a worthy Communicant A weighty Question this of high and universall concernment For he or she that eats and drinks unworthily are guilty of the Body and Bloud of the Lord o 1. Cor. 11. 27. The guilt of bloud lieth upon them Now the Lord ever puts a price upon bloud even upon the bloud of beasts upon the bloud of man much more upoÌ„ that bloud that was shed for man how great a price being the bloud of God and the price of souls So then we must be well advised what we do For if we spill mans bloud as God forbid we should for bloud cries yet if we
would we have another bloud to cry unto which cries for mercy but if we spill this Bloud and tread it under foot what then whither then shall we flie for mercy when with our own hands we have plucked down our Sanctuary We spill we cast away our right pretious medicine We must then be well advised what we do and be humbled very low for what we have done even to girding with sackcloth and wallowing in dust p Jer. 6. 26. For who is he that may not say even in this case Deliver me from bloud guiltinesse O Lord the God of my salvation q And blessed be God even the God of our salvation that we can in His Name go to bloud for pardon of this crimson sinne even the spilling of His Bloud for so three thousand did before us r Acts 2. And written it is for our example For when the stain of This Bloud was fresh on their hands and hearts too yet being pricked at their hearts for it even for the shedding of that Bloud they cryed to that Bloud and were pardoned And so having premised this I come to the question which hath two branches and so shall have a double answer briefly first to the first branch If these graces be wanting may I go Quest 1 It is not safe If thy case be so wanting upon the ballance Answ thou mayest more safely go to other ordinances for supply others there are appointed by God to cast down the loose and presumptuous as this serves to raise up the humble to nourish the faithfull Soul For tell me what communion hath a proud haughty person with an humbled Lord What hath an unbroken heart to do with a broken Christ What relish can a dead man take in the sweetest dainties What pardon can an implacable man expect from the Lord who paid our debt to the utmost farthing What comfort can that soul fetch from seeing bloud poured out for him who cannot at least poure out his soul in confessions before Him Answer thy self at this point for if I answer I must needs say though to the confusion of my own face that certainly there is required of every communicant that there be some Analogie proportion conformitie or agreement betwixt our hearts the frame of them and the great duty or imployment we are upon I mean thus That we bring mortified lusts before a crucified Lord a bruised spirit before a broken Body a soul fitly addressed to such a feast Some drops of mercy in a free and full forgivenesse of trespasses against us before such an Ocean of mercy swallowing up the guilt of so many trespasses against Him And surely though I define nothing at this point yet truth there is in what I say For I remember Chrysostome saith Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Disciplâ—â— onely are to come to this holy Table such who are taught from Christs mouth and live according to what they are taught And the danger of not being such an one and yet coming to this feast is certainly very great too for the Father addes in that same place t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he would rather suffer his own heart bloud to be spilt then that he would give the bloud of Christ to a man of unclean hands of an impure life and known so to be to an unworthy Communicant and discovered to come unnworthily u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the danger be such in giving then much more is the danger great in Receiving though indeed an impenitent person cannot be said properly to receive Christ but rather to reject Him But yet in proprietie of our speech we say he receives whereas so none can do truly and properly but a Disciple Therefore the Father resumes it again saying he must be a Disciple that comes to this feaâ—t If not I give and he receives but it is a sharp sword in stead of bread x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—tt 26. Hom 83. â—â— Quest 2. Answ So I leave it upon examination and passe to the second branch Thy worthinesse Do I come as a worthy guest No sure But this is the great enquiry what worthinesse If I had such a degree of sorrow such a measure of faith such a length of charitie then I should think I had some worthinesse in me then I could approach with some comfort This is the conceit and deceit too Indeed we must know there is a worthinesse in acceptation But we will make no mention thereof at this time none at all but for thy better instruction of His worthinesse onely for whose sake our unworthinesse is not imputed unto us For suppose thou haddest all Grace Repentance first Thou couldest gird thy self with sackcloth and as the Lord commands wallow in dust so loathing thy self and haddest all faith too even like pretious faith and all charitie which thou canst extend like the heavens as the Father expresseth and I cannot mention it too often suppose all this couldest thou then think thy self a worthy Communicant I trow not If thou wert worthy what shouldest thou do there It is a feast designed for the halt the lame the blinde for the faint for those that have no strength no worthinesse in themselves none at all If thou haddest not wants very many why shouldest thou come thither where is such a fulnesse Thou comest thither as to a well of salvation which never drains it self but into emptyvessels mark that And therefore the more thou art wanting the more likely nay out of all doubt thou shalt be filled He filleth the hungry the empty soul but the rich He sendeth empty away Therefore open not thy mouth mention not thy worthinesse but the worthinesse of the Lord Iesus Christ for He onely was found Worthy I remember Luthers words upon this point of Catechisme they are to this purpose This thought I am not prepared for this Supper I am an unworthy guest for this Table will make a man sit down astonished and keep him off for ever from approaching thereunto When we consider our worthinesse and the excellency of that Good which is offered there at that Table and then compare them together our wrothinesse is like a dark lanthorne compared to the cleare Sun Therefore let this be thy tryall here saith he Thou wantest a broken contrite heart but doest thou not in thy prayer pray * that is pray earnestly y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 6. de oratione a man may but James 5. 17. speak or prate in prayer as was said and so speak he may that he heares not himself and expects he that God should heare him saith Chrysostome doest thou not I say pray earnestly that the Lord would bruise it give thee a tender spirit sensible of all appearances of evill of all that may offend Thou feelest thy heart dedolent and hard the greatest of all evills but is it not thy burden and thy greatest sorrow that oppresseth thee that such a
thou wilt be fitter to be subject to anothers and to rule others also Look up to God and look well to thy affections that they get not the upper hand for then they will keep reason under foot Look well to thy outward senses and make a covenant there beguile not thy self with such a mockery n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 Pelus lib. 4. epist 24. See epâ—st 2. 3. 4. 12. ejusdem libri Quid hac voluntate mendacius Aug. de civiâ— 14. 4. as this To pray against temptations and then to run into them If thou loosest thy command over thy self thou loosest thy self for thou wilt be as a citie without a wall where those that are in may go out and the enemies without may come in at their pleasure So where there is not a government set up there sin breaks out and Satan breaks in without controule This is a sacred Truth not to be doubted of Beleeve me now in what follows I have known many but more there have been whom I have not known who neglecting this single charge and casting off the government of themselves have poysoned all their springs of comfort at the very head o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—â—p Her Fâ—r p. 46. and blasted their hopes in the very blossome and blocked up their own way to the comfort they greedily catched at but in a very shadow Nay which is more I have known them who have kindled a fire in their youth that hath consumed them in their age and some remaining coales have singed the childe not then born Know it a truth not to be doubted and so plain that it needs not explication therefore what is possible keep thy heart as a chaste Virgin unto Christ even to thy marriage day and ever Thy posteritie and the blessing upon them depends upon it And so much touching this so necessary a charge this so prime a duty The looking well to our selves our single charge Which cannot be to purpose unlesse these single persons look up constantly to God who is the chiefest Overseer Parents and others are but deputies under Him who leades us on and holds us in every good way and hath said I will not leave thee nor forsake thee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Five negatives surely I will not verily verily I will nor Heb. 13. 5. And this so great a businesse they must commend unto Him for it is a chief point of their charge with the same earnestnesse as they desire to succeed and prosper in it Our Lord Christ spent that whole night in prayer before He chose His disciples Thereby teaching us weak and frail creatures who have no subsistance of or in our selves but all from and in God what we ought to do at all times but more especially then when matters of importance are in hand It is of great importance how and in what manner matters of importance are entred upon and begun where we may note that nothing shall prove a blessing to me which I have not commended to the Lord and gained it from Him by prayer so then the young persons must look up to that hand that disposeth all things and to that hand they must submit They must leave God to His own time they must not tie Him to theirs He is wise and wonderfull and accordingly doth He work for those whose hearts are stayed upon Him I have observed those who have waited Gods time which is ever best He doth all things well and in their season so preferred in their match at the last that it hath quite exceeded their own expectation and the expectation of their friends and this at such a time when they least expected and had the least hope I have certainly observed it so They that wait on the Lord shall once say they are remembred and in a fit season But they who like an unserviceable piece of Ordinance flie off before they are discharged they who will put out themselves before their time have broken themselves with haste and proved like proffered wares of the least esteem quite disregarded They must wait on God here in whose hand leadeth into every good way and gives a blessing in it And they must wait His time also which is a chief point of their duty 3. The younger folk must leave this weighty businesse in their hands who are deputed under God to take the cure over them and the care thereof And this if the single parties shall do they have then discharged their double duty before mentioned which consisted first in the well ordering themselves and so discharging their single cure And then in leaving the rest for the changing of their condition wholly in their hands whose charge it is and whose duty also it is faithfully to discharge the same and now followeth for it is necessary I should adde something thereof I mean touching the overseers duty They that are overseers of the childe Parents or deputed so to be must be earnest with the Lord at this point for it is a main duty house and riches are the inheritance of Fathers and a prudent wife is from the Lord p Prov. 19. 14. Parents may give a good portion but a good wife is Gods gift a great mercy and greatly to be desired This is their first duty The next is 2. They must choose the man we regard not sexes I say a man not a boy not a girle before the face can discern the sex parents must avoid the inconveniency of haste in so important a businesse which helps to fill the world with beggery and impotency q See Censure of Travell sect 7. And they must choose the man I say the man not his money It is well where both meet and then they may choose and wink but that is not very ordinary and therefore they must be the the more watchfull so where there is a flush of money an high-tide of prosperitie there is commonly a low ebbe of better matters which indeed denominates a man prosperitie is a great snare the greater when the young heire begins at the top first at the same peg or height where the Father ended and it is many times accompanied with some idlenesse of brain * Ad omne voâ—um fâ—â—ente â—ortuna 〈◊〉 ocium Quint. Dec. 3. p. 32. I need not feare this but yet I say in way of caution choose the man and then the money when I say a man I mean such an one who can finde meat in a wildernesse who carries his riches about him * Cic. Parad. Sen. ep 9. 2 Chron. 25. 9. when he is stript of his money who hath his chief comelinesse within and yet not uncomely without such a man they should choose If this man be wanting the childe shall not set her eyes upon him the parent must not If some money be wanting no great want it is easily supplied it is certain if other things answer some want that way I mean in money
is not of sufficient value to hold off or make a breach As it was said of the talents The Lord is able to give much more then this r But if goodnesse be wanting it is a greater want then is in a light piece of gold which in a great paiment will passe not withstanding as many great wants passe currant where there is a great portion Parents must shew their wisdome here else they fail in a prime duty They must choose goodnesse and not account it an accessary Better want the money then the man Å¿ See Chrysost of the choice of a wife Ser. 28. Tom. 5. Non sum ex insano amatorum genere qui vitia etiam exosculantur ubi semel formâ capti sunt Haec sola est quae me delectat pulchritudo c. calv ep 16. Religion t Mâ— Bolton direct p. 236. and the feare of God as it it is generally the foundation of all humane felicitie so must it in speciall be accounted the ground of all comfort and blisse which man and wife desire to finde in the enjoying each of other There was never any gold or great friends any beauty or outward bravery which tied truly fast and comfortably any marriage knot It is onely the golden link and noble tie of Christianitie and grace which hath the power and priviledge to make so deare a bond lovely and everlasting v Mendax est omnis secularis amicitia quae divini timoris vinculo non est ligata Chrys Hom. 24. in Matth. â—atin tantum which can season and strengthen that nearest inseparable societie with true sweetnesse and immortalitie So farre Mr Bolton and so much touching the Over-seers duty in making the choice 3. There is another main point That they give the childe leave to approve of the choice As the Childe offers the greatest affront to Parents in giving her consent without their leave and privitie so shall Parents offer the greatest wrong to the childe that can be thought of in concluding a match without or against the childes allowance we have an old example hereof and a standing rule We will call c x Gen. 24. 57. 58. To use constraint and force here is the greatest piece of injurie that is done in the world yet so injurious have some Parents been and so they have compassed their end some estate for their childe but quite forfeited the comfort of estate and childe both The parents care was for that the childe least cares for and neglected the main the childes liking of the choice This is most injurious dealing nay more not unlike his and that was most inhumane who joyned the living to the dead y Vâ—g AEâ— 7. Smithfield and other places have told us the sad sequells of such matches So then this is the next thing belonging to the Parents charge They will not proceed without the childes consent But it will be said as many times it falls out The Parents have made a fit choice and have asked the childes consent but cannot have it nor any reason except a womans reason why it refuseth And indeed so it may well be for the elder sort cannot alwayes give reason of what they like or dislike and when they can their reason is unreasonable in such cases no better then folly a See first part chap. 4. 13. 4. P. 55. much lesse sometimes can the younger And if so then the childe must be drawn on by all faire meanes and the plainest Arguments such as true wisdome and discretion can suggest whereby to win upon it and sweetly to incline the will And if after some time of tryall they cannot by such faire means prevail then the worl is wide enough they must make another choice they must not use force oh by no means I think now of the sad and heavy consequences herefrom So long as my childe hath a principle of life to carry her to Church let her not be borne thither as upon others shoulders for she matches for her self principally and for her life let it be with her full consent 4. It is proper to the parents charge and it is a point of their wisdome also to be watchfull herein that the parties have as little sight one of the other as well may be till there be some likelihood of proceeding And then but sparingly too till the match be made up There are two things necessary in all matters of weight That we have Argus his eyes and Briareus his hands b Prima actionum Argo committtenda sunt extrema 〈◊〉 De Aug 6. 41. p. 201. That is that we walk leisurely and circumspectly looking with all our eyes and deliberating with all our counsels before we determine and when so we have done then to dispatch speedily Young folk are good at the latter they will conclude quickly they are quick at dispatch but in point of foresight they are no body They spell the rule backward they dispatch first and deliberate afterwards which causeth so much trouble in the house and sorrow in the world They think not what they do they do to eternitie Parents must balast them here for they are like a ship without it Parents must foresee and forecast with all their eyes and more if they had them before young folk go to farre in this businesse Let this objection be nothing I must eat good store of salt with him or her first whom I would make my friend afterwards There is some use in it but not here betwixt young parties If their affections meet for the present they examine not what may cause a disagreement hereafter Let the parents look to that and judge of their dispositions they may do it and they ought the younger parties cannot their judgement is steeped in affection as was said they have little discerning further then as may fit the present but one or both can so intangle themselves and very quickly that if the match should break the weaker breaks with it and carrieth the trouble of it to the grave I have observed it so also and I tell no more but mine own observations all along Let them have as little familiaritie one with another as possibly may be till the match be made up and then as befitteth Christian modestie 5. And now I suppose the match treated upon proceeded in and concluded in such a way as is most agreeable to Gods will and word for in so doing we may expect a blessing There is but one thing remains as a close to that great businesse The solemnizing thereof according to the same rule And here we require the parents care and circumspection at no point or circumstance more wanting yet at no time more needfull for it is the last and chief point of their duty and evidenceth what their sinceritie hath been in all they did before touching their proceeding in and concluding the match They must remember now and consider with all consideration That they are on this solemne day laying
and the more we account of them the better we shall bear them Things may go crosse for want of care so may they notwithstanding all our care It is a true saying we know not the faults of our yoke-fellows before we are married nor quickly then there is enough reason and cunning also to hide them before And now that we know them we might have known before that two Angells are not met together but two frail creatures whereof the best is full enough of infirmities And this true wisdome counts of before hand and that is to count the cost then nothing can come which was not expected We must expect to enjoy blessings with afflictions o M Dearings letter 12. a miâ—gling our joy with sorrow our wealth with some woe a tempering heaven with earth and this is a happy tempering that we should neither love nor rest in this earth above that which is meet but acknowledge all is but vanitie and so we should love it as transitory things and have our great delight in the Lord alone And if this be our wisdome in this particular and more speciall businesse then if matters be not well we make them well and if not our yoke fellows yet our selves the better We must note a second thing also for it is of great use for the keeping the unitie of the Spirit in the bond of peace that in marriage there are two things essentiall to it and seem contrary but indeed are not An honourable equalitie and an inequalitie A superioritie and an inferioritie both founded in nature upon the strength and sufficiency of one sex and weaknesse and insufficiencie of the other The equalitie consisteth in this that man and wife should count nothing their own p Reade Chrys in Ephâ—s cap. 5. Hom. 20. â— mine and thine two words that make so much difference and division in the world must not be heard in the house between man and wife no never heard in that communitie All things are in common betwixt them souls bodies goods friends acquaintance one the others all common The inequalitie or superioritie consisteth in the husbands headship and power over the wife he is supreme as the head Now here is a point of high wisdome sith a conjugall estate is a drawing together in one yoke and the yoke seem unequall yet to draw strait and even and in a right path This I say is a point of high wisdome for it is taught from above q There is but one will in an house when the will of the wife to her husband and her husbands is subject to God And where this wisdome is not there these two things which seem contrary but are not will be contrary indeed and that which is indeed the foundation of all order which proceedeth from unitie as the head will cause great disorder But where this wisdome is this teaching from above it will be thus discerned and exercised The husband superiour to himself and his own will sweetly commands himself looking carefully there that is the Apostles rule and method to all that have oversight and authoritie over others as well as pastours our selves first then others r Acts 20. 28. 1. Tim. 4. 16. And so commands his wife And she again as sweetly and willingly obeys him The husband lives with his wiâ—e and rules as a man of understanding and the wife submits as a woman that hath knowledge The husband counts it his greatest dignitie to govern in the feare of God And the wife her greatest honour to submit thereunto It is not basenesse but a point of a nobleminde to know ones self inferiour and to demeane ones-self accordingly saith Chrysostome A wife by taking that to her self which belongs to her husband as Å¿ Chrysost on Eph. 6. Hom. 22. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—y Cor Hom. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c m Mâ—â— â— his proper right and charter doth not in so doing take the honour of the man but looseth the ornament of the woman saith the same Father in another place Indeed there is not a more unseemely and unworthy sight then to see a wife usurp the authoritie over the man It is like a body I have sometime seen whose head was bowed down so close to the breast that behind you could scarce discern any thing but the shoulders Certainly it is a seemely sight To sâ—e t There is much in the example of a good master to make all follow his steps though he say nothing yet children and servants may see enough whereby they may be taught Chrysost in cap. 17. Gen. bom 40. â— the head stand out in sight and the contrary as unseemely And as unseemely every whit if the man demean himself unworthy of his place if he be not answerable to his honour and headship it will but disgrace him the more being like a pearle set in lead or a jewell in a swines snout a skull without braines or an head without wit It is not to be doubted but the prime dutie and the very weight of the burden lyeth upon the man It is much how he leadeth the way and draweth here for the head is the Glory and Crown of the Body and to be an Head imports a preheminence and soveraigntie it implyes also a derivation of the spirits thence to the members which being intercepted the body would quickly fall into a dead palsie t Vt in corporibus siâ— in imperio gravissimus est morbus qui â— capite dâ—ssâ—â—ditur Plâ—n l. 4. cp 22. â— Morbido Capite nil sanum est aeque ullum 〈◊〉 membrum efficio suo 〈◊〉 ubi quod est principale non constat de 〈◊〉 d. Gaber l. 7. pag. 234. All which strongly argueth the mans principall charge and duty to whom belongs the headship and therefore is the principall and leading example I he man by his example must lead on the wife to faith else what is one in the flesh will be two in the spirit that is diviâ—ed saith Chrysologus v Vir conjugem deducat ad fidem ne quod unâ—m est â— carâ—◠〈◊〉 â—â—â— d â— sum Ser. 10. As it is in printing when on Sheet is set a thousand 〈◊〉 prâ—ssâ—d after it so when the master hath a good impression upon him â—is 〈◊〉 is â—â—sily 〈◊〉 to prâ—ty If Grace that pretious oyntment be plentifully â—â—â—â—e head and heart of the Master it will quickly distill to his skirts children and servants The man is in his place though of the lowest ranke yet in his place as the great parsons in their great seas as the Adâ—irall ship that beares the Lanthorne all steare after it And indeed this man though in a low estate of life yet being out of order can blow as big and raise as great stormes proportionably in his little pond as the other doe in their great seas so Lipsius phraseth it x De Const lib. 2. chap 25. see part first p. 93. The lightnesse of
my family shall be laid to my charge so my conâ—cience makes me feare for laâ—ke of more earnest and deligent instruction which should have beene done Bishop Ridly to Master Weâ— martyr p. 1569. Therefore whether the man be in high place or low it is very much how he leadeth the way for he is as one that carryeth the Lanthorne If the husband hath received the stampe of holinesse as was said y Epistle to the first part he will quickly presse his houshold with the same impression if Grace that pretious oyntment be in the head of the head in an house it will quickly destill to his skirts Children and servants A husband should know that he is not more above his wife in place then in example Therefore what is done amisse in the house will returne upon the man as most blame-worthy My conscience makes me feare that the lightnesse of my family shall be laid upon my charge for lacke of more earnest and diligent instruction which should have been done said Bishop Ridly to Master West Woe and woe againe if we by our examples should make others to stumble at the Truth So Iohn Bradford to Iohn Carelesse z Martyr pag. 1569. Pag. 1494. It is a tradition that Matthias the Apostle was used to say If a goodmans neighbour did fall into any great sinne the goodman was to be blamed for if that goodmans life had been sutable to his Rule the Word of God then had his example according to rule so awed that neighbor that he had not so falne said Clemens of Alexandria a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. l. 7. pag. 541. Much more may the same be said touching the husband and the wife the father and the child the master and the servant if any thing be amisse if things goe not straight in the family it is very likely the husband the father the master walke not according to rule but some crosse or crooked way for he is the head the leading hand The starres are eclipsed oftner then the greater lights but their eclipse we observe not but if the Sunne or Moone are eclipsed our eyes are upon them for the one rules the day the other the night Inferiors faile often in their duty but the observation is what their Superiours what their Governours doe They are in their little house as the Sunne and Moone are in the great world The little great Rulers therein Therefore it requires our Marke That it was the Man for whose faithfulnesse the Lord did undertake I know that Abraham will command his children and his household c. b Gen. 18. 19. Command marke that Command not so much by his Word though that was a command too but by example That hath more force in it more of that we call compulson Abraham will command And it was the Man that promised for himself I and my house will serve the Lord Ioshua last 15. It was the man and a man after Gods own heart that said I will walk within my house with a perfect heart Psal 101. And much reformation must follow for the removing of the wicked from his seat and sight and for the encouragement of the godly as it is plain in that place And which is more this was a great house a kingdome It was a man and one under authoritie though he had souldiers under him and they are none of the tamest creatures who did say to this man go and he went and to another come and he came and to his servant do this and he did it And to put the lowest last for indeed he was much below a Christian but quite shames him it was an old man and a darkman That had foure sonnes stout young men five daughters many servants a great retinue over all this man carried himself with such authoritie with such a Lord like command but so well tempered as his servants feared him his children reverenced him all honoured and loved him In the house you might see saith the author c Cic. de Sente the old paternall authoritie and discipline revive again All these examples charge the man still and good reason that he should be accountable being principall and the head of the family the chiefest pillar in it that holds up all And though the wife be as she should be more faithfull in her place then Bibulus in his office yet the husband carryeth the chiefe name of all being the more worthy person and Lord in the house And the wife is well content with it she counted the husbands honour here and so it is And being alwayes as the Moon is sometimes with the Sun in a full aspect with her husband then she casteth the greatest lustre then she is most bright Similies must not be strained Angâ—riari Parabolam too farre Wives must not shine then the brightest when the husband is farthest off though then also though not her clothes yet her vertues may shine the clearer for then her wisdome in governing and commanding doth fully appeare when the husband is farre off And her husband is knowne thereby Hee sitteth among the Elders and her owne workes shall praise her in the gates A good wife is still in full aspect with her husband Certainly it is the comeliest sight in the world To see man and wife going in all things as Peter and Iohn went to the Temple together d Act 3 1. it was spoken of before e Epist to the first part where there are cloven hearts and divided tongues there is no edifying in that house but a Babell of confusion rather But now suppose the case as it is too ordinary that the man is the weaker vessell the head goeth the contrary way it is so surcharged or the heart is so like a stone suppose the case so that the head is so distempered and Nabal-like that it cannot leade the way how then This is a crosse in the way and a great one but it must be taken up and borne and the wife must as was said f Pag. 104. speake good of it we must not chuse every day If the choice is made and the two are yoaked they must draw as well as they can and be content They must use all the skill they have to fit the yoak to their Neck else it will prove an yron-yoake Before I have chosen I may fit my choice to my mind when I have chosen I must fit my mind to my choice before things might have beene otherwise now they cannot I must not now goe Crosse to my Crosse for that is to make it a double Crosse Patience and meeknesse in bearing and forbearing g Prov. 25. 12. and 15. very notable wins much upon a contrary disposition and at length may overcome it but if not and the labour be lost yet as saith the h Chrysost Tom. 5. de Lazcon 1. Greeke Father applying it to Ministers waiting when God will give repentance the reward will not
Old-Age must recount and record the Mercies of the Lord and what deliverances Hee hath wrought for them in their way thitherward This is the first thing to be done even to sacrifice the sacrifice of thankesgiving and to declare his works also with rejoycing And Child I began the Register of Gods Mercies towards thee where thou tookest thy beginning and first entrance into the world at thy Birth and Baptisme There I considered thy outward frame of Body and inward frame of minde where I left off then there I begin now to teach thee to recall to minde and record the mercies of God to thee ever since that time And though this recording of Mercies be proper to every person that is growne up to the yeares of understanding and not to every Age only but to every yeare and month and weeke and day therein yet this is a duty which seemes more to presse upon us the more and the faster yeares doe presse on And therefore though it doth concerne All in generall and every age and person in speciall yet being specially intended because that which is spoken to all is counted as spoken to none I shall bend my words to Thee whom I must suppose now stricken in yeares the Sun of thy day farre passed the Meridian and its shaddow gone downe many degrees towards the place where anon it must set Thou must then consider how wonderfully the Lord hath maintained thy life and preserved the same ever since thy comming into the world and that this consideration may presse the more thou must consider what this life is and that of so small a bottome the Lord should spinne out so long a thred Had he not drawne it out of his owne power as the Spider doth her web out of her owne bowels it had been at an end the second minute The maintaining the Radicall Moysture that Oyle which feeds the Lampe and light of thy life is as great a miracle as was the maintaining the Oyle in the Cruse of the poore widow But He did not maintaine this life only and at His owne proper cost But defended and protected thee also tooke thee under His Wings as the hen doth her chickens to shelter thee from those many dangers thy life hath been exposed to We cannot tell how many but this thou must know that there are principalities and Powers both in the plurall number to shew they are Legions and in the Abstract to shew they are armed with power as they are swelled with malice And to this their malice and power thou wast liable every moment of thy life and thou hadst felt both their malice and their power as quick and fierce against thee as Iob and others have done if the Lord had not charged them concerning thee Touch her not and how canst thou be sufficiently thankfull for this Againe consider how many dangers and casualties thou hast scaped from the Earth the severall creatures on it from the Water from the Fire from the Aire also how often have the Arrowes of Death come whisking by thee Tooke away those next thee and yet have missed thee perhaps thou hast seene some Deare yeares of time as thy forefathers have done When a thousand have falne at thy right hand and ten thousand at thy left When Gods Arrests have seized upon some walking talking and yet have spared thee And if not so yet consider thine owne body and the humours thereof They had every day overflowne and drowned thee as the waters the earth if God had not said unto them stay your proud Waves In a word if thou consider what thy life is and the dangers thou art subject to thou must acknowledge that the preservation thereof is as great a wonder as to see a sparke maintained alive amidst the waters So Chrysostome speakes of Noah t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 5. ser 6. As great a wonder as to see a glasse that hath been in continuall use gone through many hands and hath had many knocks and fals to be kept for forty fifty sixty yeeres whole and unbroken As great a wonder as to see a Candle in a paper lanthorne in a strong windy night kept from being extinct when as we often see in many that a little cold comes but in at a little cranney and blowes their Candle out as Iob speakes Thus hath God kept thee and as it were in His hand carryed thee And in thy way how hath He crowned thee with His goodnesse and filled thy yeares with comforts so as they are more innumerable then are the Minutes of thy life Only thus thou must summe them up in the grosse That whatever comfort thou hast had in thy life time from Him thou receivedst it who puts in all the Sugar and delight we finde in or from the Creature as Ayre lights not without the Sunne nor wood heats without fire so neither can any condition comfort without God and with Him every condition is comfortable though seemingly never so discomfortable for He moderateth the discomfort it is like thou hast found it so so as we are not swallowed up of sorrow and He fashioneth the heart to that disconsolate condition and that condition to the heart so much it is very likly thou hast found also and it requires thy sad and serious consideration But more especially this thou must consider what have been the effects and fruits of all this goodnesse What thou hast returned to the Lord for all these All these what are these Nay it is not possible to reckon them up They that keepe a Register of Gods mercies some doe cannot set downe all the Receits of one Day much lesse of all their dayes so great is the summe of every particular day that we cannot reckon up the specialties thereof and call them by their names as God doth the Starres But put it to the Question and let thy heart make answer before him who tryeth the heart and searcheth the reines and will bring every secret thing to judgment The Oyle and radicall Balsome of thy life we spake of hath it been fuell to thy Thankfulnesse or hath it increased the fire of thy lusts Thou hast been preserved and delivered so long and so miraculously as thou hast heard and seene How hath Gods patience and longsuffering wrought upon thee Hath it brought thee nearer to repentance and so nearer to God Or hath thine heart been hardned thereby because sentence against an evill worke is not presently Eccles 8. 11. executed So as with that stubborne people whose sonnes and daughters naturally we are thou mayst say I have been delivered to doe more abominations v Ierem. 7. 10. Thou hast had mercies upon mercies they have been new unto thee every morning and for thy Sorrowes they have been mitigated too and so mixed that there was much mercy in them many ingredients of comfort to take of the sharpnesse and allay the bitter relish thereof What strong workings hast thou found
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
not in giving him too much ease or feeding him too daintily Let it appeare thou hast laid up store against thy yeares come and now they are come thou canst welcome them and art glad they are come but doe not make too-much of them in giving them too much ease I may warne thee of it againe for Old Age is very craving very importunate that way though they may be importunate If thou yeeldest to a lithernesse and a listnesses whereto Old Age inclineth us very much and so to spare thy body thy activenesse will decay more in one moneth then otherwise it would in twelve It s observable what the Heathen y Nos sumus qui nullis annis vacationem damus canitiem galea premimus c. Senec. de otio sapientis cap. 29. said and it may instruct Christians We allow no vacation to our long tearme of yeares we can put an head-peice upon our hoary scalp We will rest when we are dead life is for action Keep then thy body in breath and in ure with exercise else it will quickly grow unprofitable and a Burden Vse strength and have it it is a sure proverbe and if ever we will use expedition it is then seasonable when gray haires are upon us It is dangerous to burne the Day-light and to trifle out this pretious time The putting off this day and the next and halfe a day cost the poore Levite and his Concubine very deare as we may read Iudges 19. The evening hasteth on a pace and the Sun is neare the setting now put on the more earnestly because night is comming and thou must to Bed in the darke now gather twice as much I meane now pray heare read twice as much For the great Sabbath is comming when thou lookest for ever to Rest for ever to be with the Lord. This Sabbath Day is comming which shall never have night Now gather spirituall Manna thy Homer full twice as much as formerly If in thy youth thou didst by hearing reading conference c. gaine thirty-fold now gaine sixty Now bestirre thy selfe and put to all thy strength for the laying in store of provision in this thy day that thou mayst rejoyce in that great Day the Day of the Lord or the particular Day of thy Death Let it appeare thou art going out by the clearnesse of thy light and that the night is comming by the hasting of thy pace It is strange to consider what old men have done and how fit they have been for the best actions I meane of the minde I know outwards must decay because they kept their minde like a bow so they said alwayes bent I forbeare to put them down here The holy Scripture Heathen Authors our own observation doth reckon up not a few But remember still that there are none recorded in the sacred Register after the terme of life was shortened for old men but their old age was a crown unto them being found in the way of righteousnes z Senibus vita productior à dâ—o â—â—ibuta est in eum finem ut insiginum aliquâ—rum operum in Ecclesiae suae emolumentum â—gâ—na essent Mardochaeus ad liberaudam Ecclesiam sub Artaxerxe vixit annos 198. Jehoshua ut populum è Babylone â—um Esdra Zorobabele reduceret vixit annos 130. Philo Ammianus in breviario temporum Tobit senior ut populi calamitas sub Salmanasaâ—e â—evaret vixit annos 158. Eâ ipâ—â de causa Tobit junior vixit annos 127. Judith ad libeâ—andam patriam sub Holoferne vixit annos 105. Sâ—â—â—us Senensis Bibliothec. lib. 8. They that are planted in Gods house bring forth much fruit in their age He that is fruitlesse in his latter yeares may be much suspected how he spent the former But I am sure there can be little comfort in it It is a sad thing to be an old man in yeares and a childe in understanding To grow like a Leeke greene fresh and lively towards the earth â—â—ag and saplesse upwards towards heaven To have the eye of the body dim and the eye of the soule as dim To have the body bending towards its earth and the spirit no more elevated To have one foot in the grave and the other tending to the place of utter darknesse To have the outward man quite decayed and the inward dead or fainting To be hasting toward the pit and to have the heart within like a stone A dying spirit in a dying body what a woefull conjunction is this I consider thy sex childe and thy charge but whatever it be thou wast never so fit as now thou shouldest be to serve it Now admonition correction instruction counsell all are in season before they might be suspected Now thou hast the advantage of all thy former past dayes and every following day is the disciple of the preceeding day a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—â—d ol od 1 Here is Master after Master and lesson upon lesson thou art a very bad proficient if thou art not now an old Disciple b Acts 21. 16. I shall never examine thee upon this point but be assâ—red He that numbers out thy yeares unto thee will take an account of thee how thou hast spent them what provision thou hast laid up for their coming what store thou hast treasured up against a deare yeare against a time of spending Old-age is like our winter a time of expence we must get and lay up in youth what we must use and lay out in age c Juveni parandum Seni utendum Senec. And here we must use the more diligence because it is not with man in his winter as with the earth the trees and fruits thereon in theirs If they look dead and saplesse in their winter the Sunne will return unto them and renew their face they will spring out again but man decayeth and reneweth not he must not look in a naturall way to renew his youth like an eagle If the Lord hath lengthned out thy span and thread of life unto old-age thou must needs say the Lord hath been gracious and full of patience to thee ward and then thy heart must needs answer Render again praise and obedience to Him that is so good unto thee So thou wouldest expect from thy childe from thy servant so a Prince from his Subject Great favours are great engagements between man and man betwixt God and man much more for He is the fountain and well-head of mercies The mercie which man sheweth is but as a drop derived to us from that fountain Gods mercies are all strong cords to binde unto obedience which ever is the fruit of true thankfulnesse David said very much in a few words against Nabals churlishnesse Surely in vain have I kept all that this fellow had in the wildernesse d 1. Sam. 25. 21 So David argued or rather reproved Nabals churlishnesse And had not Abigail seasonably stopped David in his way Nabal had heard more touching his
churlish dealing and answer This instructs us to sobrietie and watchfulnesse that the Lord may not have the same controversie against us when we come to our declining age Surely in vain have I kept this man this woman and all that they have so as nothing is missing of all that pertained unto them In vain have I lengthened out their dayes in vain have I fed them all their life and redeemed them from evill in vain have I preserved their inward and outward faculties both of soul and body all sound and entire for all this have they so and so churlishly requited me for all they have returned evill for good This is a reproof the hearing whereof we cannot endure And such a like reproof must he or she heare even such an one as will make their hearts like a stone within them if being preserved so and so long they have so unkindely requited the Lord if having so long a time of gathering and of exercising their talent they have gained nothing if having passed over so many yeares they have carelesly passed over also the observations which so many yeares would have yeelded very many For this we must still remember That the unthankfull man the better he is the worse he is That is the more good the Lord hath been to him the heavier his account will be and then the worse it will be with him Better the Lord had been a wildernesse unto him then that he should be a wildernesse to the Lord who had so watered him that he might be fruitfull That we may escape this great condemnation labour we to acquaint our selves betime with the Lord and to grow up more and more in the knowledge of Iesus Christ and the power of his grace for according to our increase and growth herein will our strength be for in Christ Iesus the decayes of age are repaired so as there shall be no more an infant of dayes nor an old man that hath not filled his dayes as Mr Calvine expoundeth the place e Esay 65. 20. Let us heare now how sadly Clemens of Alexandria complaineth at this point we will heare his counsell also for that is of use indeed but his complaint first which is this Ye have been infants then children then grown-men after grave-men but yet good men never Now reverence your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ad gentes pag. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Châ—ysost Tom. 6. in vet Test pag. 543. old-age this is the counsell give this honour unto it of being wise of doing vertuously give it as you would have others give you honour and due reverence You are hastening now towards your grave set your face the more stedfastly towards your countrey which is above Your feet are almost stumbling upon the dark mountains pluck them up now as a Traveller that hath slept out his time and yet hath farre to go and walk on the faster in the wayes of peace so redeeming the time Put that crown upon your gray head upon your declining age the Sun of the day is neare the setting that now at length now you are dying you may begin to live A man cannot be said to live truly till he lives godlily holily till then he is dead though he lives that the end of your life may be the beginning of your happinesse Oh! farre be it that ye should be delivered and delivered again and yet again that you should be spared and spared and yet to commit more abominations h Jer. 7. 10. far be it that ye should be i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioâ—d pag. 40. Alex. as some have been by so much the more wicked the more kinde and gracious the Lord hath been You pity blinde men k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ibid. pag. 49. and deaf men because they cannot see the works of God which ye see nor heare the works of God which ye heare O pitie your selves for ye are both both blinde and deaf Ye have seen much ye have observed little ye have heard many things and those great things but ye understand not what ye heard Now heare and hearken now see and perceive now while it is called to day and know that there is a great deale of mercy l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. Ibid. 41. that yet the day is and is yet continued still every day to this present repeated a great mercy this provoke the Lord no longer grieve His good spirit no more lest He swear in His wrath as He will do if we continue to turn grace into wantonnesse m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Iâ—id While it is yet to day heare His voice and turn unto Him This is the counsell I will adde but this to it That He and He onely turns the heart who opened the eyes of Him that was born blinde and made a man every whit whole therefore the Church saith convert me and I shall be converted c. It is He who gives a seeing eye and an hearing earâ— even both these is a speciall mercy from the Lord and greatly to be begged for This then we must note for close hereof that as there may be a childe in n Noli annorum nos aestimare numero nec sapientiam canos reputes sed canos sapiâ—ntiam Hier. ad Paul 14. p. 180. yeares and a man in understanding so also may there be an old man in yeares and a childe in understanding For understanding comes not by yeares but by meditation in Gods law o Psal 119. 99. 100. Noli sidem pâ—nsaâ—e temporibus Ibid. I have more understanding then my teachers for thy testimonies are my meditation I understand more then the Ancients because I keep thy precepâ—â— A man may run out many yeares and more houres and yet be never the wiser by all that time because he hath not learnt from whom every good and perfect gift commeth even from the Father of lights He that worketh all our worke in us and for us before whom the Elders fell down and worshipped casting their crowns before His Throne acknowledging themselves to be in point of grace but Almes-men p Exuentes 〈◊〉 propriam bâ—nignitatem se beneficiarios ejus agnoscunt anâ—e cujus thronum coronas abjiciunt Brightman Rev. 4. 10. or sitting at the receit of a free mercy He it is that giveth wisdome not length of yeares nor number of dayes out of His mouth cometh knowledge q Prov. 2. 6. and understanding God iustructs unto discretion r Esay 28. 28. Job 38. 22. The Husbandman can neither sow nor reap c. without assistance and instruction from God much lesse can he sow righteousnesse and reap the same without speciall instruction from His mouth Who knoweth the heart therefore it is said Who teacheth like Himâ— And he that is old and stricken in yeares
once death hath made its last conquest over the Body in that very instant Time the soule enters into a condition never to be altered it enters into eternity a gulfe of Time which all the figures in Arithmeticke cannot fill up For when we have reckoned a thousand thousand yeares we Read Drexelius 4. 2. have not the fewer remaining We are swallowed up in the thought of Eternity as a drop in the Ocean It is not possible to finde any bottome there we want a thought to measure it but if we should thinke of it to purpose we should be well advised what we doe or say I know there are some who send their prayers and their praises after Soules departed But all helpes no more then doth the crying after a Bowle rub or runne now throwne out of the hand The hand sets the Bias and gives the bowle an impression and where the strength of that impression ceaseth there the Bowle lyeth all our running aâ—â— calling and crying helpes nothing at all but to evidence clearely as the Anticke and ridiculous trickes of the Bowler so the vanity and unprofitablenesse of our after labours now that the soule is departed For then it is night with the Soule in respect of any further worke the pit is open where there is no praise Then it either rests from his labour or is restlesse in paine There teares are wiped of or else they begin never to have end Weeping for evermore And this I note in passage that when we speake of Death we may be serious It was well answered by a Father to his Sonne who being Crossed in his humor wished hee were dead learne first what it is to live he that so lightly wisheth to dye is as he that flyeth from an yron weapon and a bow of steele striketh him through as Iob speaketh l Job 20. 24. Woe unto you that desire the day of the Lord to what end is it for you m Amos 5. 18. â—er 48. 48. 43. 44. The day of the Lord is darknesse and not light as if a man did flee from a Lyon and a Beare meet him c. So the Prophet reprooved those who were dispisers of Gods Words and Workes and scoffed at His judgements It may instruct us to sobriety that we doe not for the avoyding of an inconvenience runne into a mischiefe It is dangerous to live in discontent to dye in it or to wish so to do is much more dangerous We ought to wish rather we may live and to count it a great mercy that we are spared till we can give a better account of our Time and are better fitted to dye Death indeed is the Churches portion and part of her joynture All are yours n Cor. 3. 21. 22 23. and amongst those severall parcels Death is yours and therefore it may be wished for and desired as lawfully as a Childe may desire to goe to bed or to his Father For the nature of Death is changed to the godly It is harmelesse now and hath lost its venome It is a passage to a better place a gate to Glory It is the accomplishment of Mortification and the end of labour Thus death is but not in its owne nature so it is a destroying hostile thing and so to our nature the most terrible of all Terribles And therefore not to be desired till we are assured that both the nature thereof and our nature also is changed And then also our desires must not be immoderate we must not long for it nor rejoyce exceedingly when we can finde the grave o Job 3. 21 22. This argueth too much shortnesse of spirit and some impatience under Gods Hand and more unwillingnesse then becometh to waite upon Him any longer we must patiently waite Gods Time remembring Eternity is a space long enough for God to shew mercy unto His when their faces shall waxe pale no more they shall rest for ever And therefore no matter if yet longer they waite His Time and abide His pleasure though with some griefe and paine to the flesh pleasures at His right Hand for evermore will abundantly recompense what ever pressures are from below But whether we dye sooner or later it is then safe dying when we can yeeld up our spirits as David did and with the same confidence Into thine Hand I commit my Spirit p Psal 31 5. Thou hast redeemed me O Lord God of Truth It is safe casting a mans selfe upon God when he can say as Paul did whose I am and whom I serve q Acts 27. 23. We may then wish for Death when with old Simeon we can with the Armes of faith claspe and embrace Christ the fountaine of life Now lettest Thou thy Servant depart in peace for mine eyes have seene thy Salvation Then there is a peaceable departure when the soule hath such a vision And therefore pray thou and pray againe that the Lord would spare thee yet and yet longer till by a conscionable improvement of life health strength peace ordinances corrections also c. Thou hast got some good assurance certaine and stable That do depart henee is much better for thou shalt be ever with the Lord whose Thou art and whom Thou servest And which is the second lesson do not trifle away time nor delay here in a matter of so great consequence Let me remember here for we cannot think of any thing more to our purpose how the learned Knight complaineth of and convinceth the true unhappinesse of our condition and the dark ignorance which covereth the eyes of our understanding we onely saith he prize pamper and exalt Hist of the World 1 Book chap. 2. sect 3. p. 24. See preface pag. 19. this vassall and slave of Death and forget altogether the imprisoned immortall soul till the soul be going from out of one prison into another for when is it that we seriously think of death when examine we the great account which then we are to give up Never while we have one vanitie left us to spend we plead for titles till our breath fail us digge for riches whiles our strength enableth us exercise malice while we can revenge and then when time hath beaten from us both youth pleasure and health and that Nature it self hateth the house of old age we remember with Iob that we must go the Job 10. 21. and 17. 13. way from whence we shall not return and that our bed is made ready for us in the dark and then I say looking over late into the bottom of our conscience which pleasure and ambition had locked up from us all our lives wee behold therein the fearfull images of our actions past and withall this terrible inscription That God will bring every Eccles 12. 14. work into judgement that man hath done under the Sun But what examples have ever moved us what perswasions reformed us or what threatnings made us afraid we behold other mens Tragedies plaid before us
Prefal readily willingly freely As the Emperour said of money It will prove but copper if it be pressed out from the teares of the people The same may be said of our offerings They are counterfeit for the most part and profit not if they be squeezed forth by some pressuâ—es upon the spirit It is a free-will-offering that finds acceptance with the Lord. And this I added for three mightie Reasons 1. That we may not make Time of Eternitie and Eternitie of Time as was said before and explained 2. To awaken and quicken up our carelesse and dilatory spirits well to husband our opportunities while our Bow abides in strength and our Armes are strong before old age hath degraded us of our former vigour and activitie so as our outward and inward faculties are bound up as in chaines of Iron and brasse I mean before the keepers of the house tremble and the strong men bow themselves and those that looke out of windows are darkned and the Grashopper is a burthen 3. That we may not make as the most do an Idoll of that last prayer which we think to put up when we are at point of dissolution and parting away hence for that hope to be heard then is the Sanctuary and Place of refuge which the most thinke to flie unto as Ioab to the hornes of the Altar in hope to finde safety But their hope is like to deceive them as it did Ioab f 1 King 2. 28 29. and as it hath deceived others Who cryed but there was none to save even unto the Lord but He answered them not then did I beat them small as the Dust before the Winde I did cast them out as the dust in the streets g Psal 18. 41. These words shew us clearely what will be the issue of this last prayer and call upon the Lord which is the great Idoll of the world what I say will be the issue thereof to all those who turne unto Him at their Death even confusion of face for evermore a Treading downe and a casting out aâ— the durt in the streets This is of great and universall use and instructs us to encline the eare while we can heare to apply the eye while we can see to frequent the Assemblies of the Saints while we have strength and can goe and to take the occasion the smallest point of time while we may for it is soone passed and then we may send our sighes and groanes after it but cannot recall what we carelessely slighted In a word It teacheth to seeke to knock while there is Time for many shall seeke and not finde and knock and it shall not be opened shall strive and shall not be able And all this because they discerned not their season they knew not the Day of their Visitation h Quod primum est dicendum postremum soleo cogitare de Orat. Lib. 2 Pag. 131. Fol. Exvâ—sâ—eribus Causae I remember a pretty inversion of order used by Cicero in point of Oratory An allusion unto it may instruct us in a speciall point of wisdome We begin first and then wee end But he made an end first and then he began I use saith He to his Oratour to make my beginning the Latine calls it an Exordium When I have ended my oration for I must fetch that out of the Bowels of the other Parts The true Christian makes an inverson of order also and upon the same ground Death is the last great work which we are to doe and the true Christian thinks of that first First I say so soone as he is able to think any thing and to purpose And he so disposeth his life as one that knowes that his life must yeeld him marrow and fatnesse when he lyeth upon his death Bed in a time of drought We commonly live first and then we dye A true Christian dyes first and then lives He is borne and he goes on in the great work of Mortification and so dyes daily And then when he must yeeld up the spirit how willing how ready how prepared is he He is dead already to the World to the flesh Hee is crucified to both and both crucified to him An easie matter now and a matter of the greatest comfort to depart hence now now that His eyes can behold His Salvation Now He chooseth Death rather then life for to Him the nature thereof is changed He hath so walked all His life so contended for and kept the Truth so clinged to Christ in obedience and Faith Who tasted Death for him i Heb. 2. 9. that now He shall neither see Death nor taste Death He shall not see Death He shall see the face of Death changed lovely and pleasant now as Esau's face to Iacob He shall see through the vaile and shadow of Death through the darke Grave and behold Him who hath swallowed up Death and the Grave in victory He shall not Taste Death The sharp and bitter relish of Death is quite allayed and taken off to Him now He tasteth nothing but sweetnesse in Death but joy and peace in Death a peace passing understanding He is swallowed up now not of Death but of very Rivers and Flouds the Brookes of Honey and Butter k Iob 20. 17. He doth not see Death nor doth He taste thereof such are the expressions l John 8. 51 52. and they are to the heart of the Beleever in Death now He seeth life accompanied with an eternall waight of Glory He lookes upon Death now as Iacob upon Iosephs wagon m Gen. 4. 5. which shall convey Him to a place where He shall have Enough so as He regards not the stuffe and baggage of the world for the good I say not of all Verse 20. the land of Egypt is His but Heaven is His and all the good that Christ hath purchased is His. And now at this Brunt much like the straight that David was in but a little before the putting on of His Crowne at this brunt I say now that Death seemes to make His Conquest it doth this Servant of the Lord the best good service for it shall open Him the way to the Crowne it shall set free the prisoner of Hope it shall be as a Waggon to convey Him unto the possession of All good even to Christ Himselfe and now I have said All. And all this this Servant of the Lord seeth in Death and then how can this person Taste of Death since it must needs be that He can have no other relish in His heart now but of honey and butter of Pleasures of Gods right Hand for evermore Thus it is with that person who doth that work first who in mortifying the deeds of the flesh doth Dye Daily When Death commeth he seeth it not he tasteth not of it But for the wicked it is not so with them They see death They taste of death They see death and the horrour of it they see it over-powring
it meet while I was in this tabernacle to stirre up your mindes by putting you in remembrance knowing that I and you must put off this walking tabernacle we must lay down this piece of breathing clay I know my self must before long and we all know not how soon and the good Lord grant that ye may be able after my departure to have these things alwayes in remembrance It is my charge unto you my last will look unto it and be acquainted with it for it is agreeable to Gods will My hearts desire concerning you is that ye would acquaint your selves with God for that is the way to be at peace y Job 22. 2. and good shall come unto you Friends though they live yet can do you no good without God but He can do you good without them acquaint your selves with Him and be at peace and good shall come unto you All that is written is as y Deut. 4. 40. Deut. 6. 24. chap. 10. 13. Esay 48. 18. the Lord presseth the observance of His own law for your good Therefore feare God and keep His commandments for this is the whole duty of man so shall your peace be as the river still flowing your righteousnes as the waves of the sea everlasting for in the keeping of them is a sure reward as in the casting of them behinde the back a certain recompence of wrath If at this point we turn to God the back and not the face then in the day when we shall call upon Him to make haste for our help He will turn to us also the back and not the face for so saith the Lord. And indeed how reasonable is it that so it should be For into what reasonable minde can it sink that I should serve one man and demand my pay of another That a man for having obeyed the orders of the great Turk should ask a reward of the Christian Emperour with what colour can I who have offended a man ask him a reward They who think to comply with their own proper affections and with the love also of the Lord are mightily deceived The pearl must be bought with the selling the dearest affections of our hearts and let this be the conclusion That Heaven did never cost deare No man can finde friendship with that soveraigne King but onely such a man as will confesse that heaven is had very cheap though it should hap to cost him his life Scatter not then your hearts upon varietie of things but recollect them to the unitie of one desire and of one love Seek God but not in an ordinary manner but like them who seek a Treasure which alone is sufficient It will be hiâ—â—â— enough to possesse God And let us not loose 〈…〉 it â—as not given us to be lost but let us live to the end we may live ever This is my Conclusion and my counsell and you have heard all But God forbid I should cease to pray for you it being my duty also while I am in this tabernacle to bow my knees unto the Father of our Lord Iesus Christ Of Ephes 3. 16. whom the whole family in heaven and earth is named That He would grant you according to the riches of His glorie to be strengthened by His Might in the Inner-man That Christ may dwell in your hearts by saith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height And to know the love of Christ which passeth knowledge that ye may be filled with all the fullnesse of God c. Amen Amen FINIS Insert this page 48. last line but one The season fits very well For I suppose thee grown up and in the strength and vigourof thy Age a slippery Vicina lapsibus adolescentia season subject to falling therefore never more need of the greatest circumspection and watchfulnesse Weeds through corruption of nature spring-up apace while we are children and if we suffer them now to gather strength and to take yet deeper root they will domineere Infelix lolium steriles dominantur avenae over the good seed that is sowen in us and choake it Thinke now on the evill dayes that are coming the winter of thy life let the Ant instruct thee Prov. 6. 6. What thou sowest now thou shalt reape in Age. If thou layest in good provision now for now is the Time to store up and furnish thy inward house such will be the benefit and comfort of it hereafter Now study this Art of improving time meanes graces Thou canst not imagine how rich it will make thee how the increase will come in upon thee as one saith A plea for age use upon use in this only lawfull kinde of usury Profusissimi iâ— eo cujus unius honesâ—a avaritia Sen. de breviâ— vitae cap. 3. Now put forth thy strength and pluck up thy feet and run the race that is set before thee with all thy might And the Lord put forth His Arme even His mightie Arme and carry thee in His right hand even His strong and high hand Psal 89 13. that thou mayest have power against thy enemies in thy way for they are mightie and without divine assistance will over power thee for they are the enemies of thy own house What they are how mighty how ensnaring I shall now shew unto thee and treate of them in thy eares as followes An insertion to the second part pag. 188. line 16. To put a full period hereunto it will be necessary to take of an unjust imputation cast upon Old-Age by pleading her cause and informing against her informers These are the precedent Ages for thus they accuse and deride this withered and decayed Age telling us It is like a weather-beaten house dropping down wherein none would dwell under such Ruins True it is such a kinde of thing Old-Age may seeme to be but she retorts the blame and cause thereof upon her predecessors it is they who have thrust her into such a decayed house and now they aggravate their fault very much in that they blame the old-building which themselves have made so ruinous They have been as violent winds and stormes often beating upon this house of clay and so have brought it out of reparations Youth will please his appetite that he will come what will come he will satisfie his youthfull desires though in so doing he doth exhaust Nature and spends upon the principall stock of life which yet he thinks not of for youth can beare it out but it will fall to the Lot of the old man to want and smart for this profuse Erigere durum est qui cadit juvenis senem A hard thing it is to make him stand firme in old age that fell in youth Quis ullam speâ— habebit in tâ— cujus primum tempus aetatis suerit ad omnes libidines divul gatum who can have hope of any good in him whose first yeers