hold him fast enough or if we cannot for I bethinke my selfe and I see by his gate and action he is a wild Colt that is not our fault we will easily make the cord strong enough and he shall be held fast with it one day The Proposition is The Artificials about him whom wee call man sets all men on worke that 's the point It is cleared to the Child thus Behold Child the Artificials about thee what Art and skill hath sitted to thy body what variety hast thou there what a deale of good service is done unto thee Begin with thy head the hoirie scalpe and observe well how many that sets on worke now the Felt-maker comes in for thy service rather the Beaver-maker so fine we are and a hundred more that are their Masters Anon the Barber comes and to worke he goes Snip snip as nimble as an Eele Perhaps the Currier hath fome worke here too for we weare his leather on our heads wee allow the head most service for it is a principall part and doth the most service to us we cannot be so large in all but wee will looke over every part then go we lower by degrees and by that time we are come to the heele we shall well understand That Man sindes work for all the Tradesmen in the City and Country both And this will sussice for explication Now we have gained these CoÌ„clusions which cannot be denied us 1. Sith Man doth set all on worke every part about him yeilds matter of imployment wee must finde imployment for him too that wee must How unreasonable a thing were it that all in the family should bee as busie as Bees or Ants in the Summer and one amongst the rest as able as any of the rest should like a Lord-Dane anciently or some Abbey-lubber lye along in the chimeny corner No so it must not be He that hath set so many Trades on worke must have his Trade too his Calling wee meane it is our conclusion but made in Heaven and ever since there was a man upon earth there is no slipping the collar be hee high be he low the more high he is the more servants hee hath and the more servant is he this Conclusion shuts him in and will hold him he must have some trade also some imployment some calling no matter what word wee use our meaning is be hee what he may be how high soever he must have his worke Here now the Gentleman the Idle-man the Idolif you will for as an Idol is nothing in the world so he doth no good in the world is hamper'd and the Cord will hold him fast though he be loose For if to every man his worke then to him also unlesse hee chooseth rather to bee a Beast It is true as in the naturall body some parts there are placed rather for ornament command oversight and direction of the body rather then for toyle and labour about it so also in the civill body but full To every man a Marke 13. 34. his worke My Father â—â—rketh hiâ—heâ—â— and I worke b loh. 5. 17 So the Lord speaketh to mans capacity The Father and the Son doe preserve that in being which is already made which to us seemes a kind of worke as indeed it is but without labour But it teacheth us that we must labour every one as the Master of the house hath given authority and to every man his worke c Marke 13. 34. Who dares contradict this 2. But now we must work in order every one in his place according to his calling and that must bee ever according to his gift He that made the hat did not busie himselfe with the shane nor doth the foote guide but is guided It is a great point of discretion now for a man well to measure himselfe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor. 10. 14. to stretch himselfe beyond his Last nor to move above his spheare A man moving out of his place is like a member out of joynt hee vexeth the body rather then furthereth it We would have such a calling which is most honourable but we must choose such a calling as is fittest most sutable to our strength and parts I Childs Patrim Chap. 10. have been upon this point of discretion before I will onely adde to it what I finde supplied to my hand it is full to our purpose and of the same use Wits misplaced are most unquiet and seditious as any thing else strained against nature light things presse upward and will yee force fire downe Heavy things beare downward and will yee have Lead to leap up If that wit fall to Preach which were fitter for the Plough and he to clime a Pulpit which is made to scale a wall is not a good Carrer ill lost and a good Souldier ill placed If hee will needs Law it which careth for no Law and professe Justice that proseffeth no Right Hath not right an ill Carver and justice a worse Master If he will deale with Physick Mâ—jcast pag. 137. whose braines cannot beare the infinite circumstances which belong thereunto whether to maintaine health or to restore it Doth hee any thing else but seek to hasten death for helping the disease I could spare none of all this so well it fitted our purpose to every one his worke but such it must be as may assure us of the fitnesse and right placing of our strength and wits thereunto for then there will bee an agreement and ease betwixt the work and the work-man whereas unfitnesse and misplacing have the contrary companions disagreement and disease It is not what a Parent would doe but what the childe can doe I would put my childe into such a calling as hath more grace esteem in the world and so ambitious I may be But if I see no fitnesse of parts if he be rather for the field and plough I will not crosse nature God speed him well so he holds the plough not looking backe doth his work diligently and faithfully I have enough so shall he have too Nay if his parts be so low that he must serve lower yet as some Scullion in a Kitchin lying amongst the ranges and every ones man yet if he be his own man not serving his own lusts nor others neither I mean if he be diligent there serving his Master in heaven I have enough even there so shall the childe have also for this is a standing rule It is not the greatnesse of place but my fitnesse for the place and faithfulnesse in the place which commends me now before God and will honor me at the last before Angels and Men. Sincerity is an excellent kinde of Alchymy saith one it turneth iron into gold and as once our Saviour water into wine We mean thus Sincerity setteth a glosse puts a lustre upon the meanest parts the lowest employment Holding the plough Keeping sheep Sweeping the house whereas Hypocrisie and unfaithfulnesse Childs Patrim Chap.
10. â— casteth a spewing upon all the glory of all the most glorious works Almes Prayer Preaching S. Augustines words are very significant Tuâ—ior â—st in corpore digitus sanus â—â—â—â— lippiens oculus c. In Psal 130. The finger is but a little thing cannot do such service as the eye that is admirable for its nimblenesse and quicknesse and can guide and direct the whole body so cannot the finger And yet it is better to be a finger and to be sound then â—o be an eye and to be dimme and dark ready to fall out of the head We have made then our second Conclusion as To every one his work so to every one his fitting work 3. I know every one hath made this conclusion He will thrive if he can If he must work he would not work in the fire he would prosper that he would Then he must know God doth all in the world therefore God must be looked up unto in all for in Him we live and have our being our breath is in His hands so are our wayes The childe knowes how he ends his prayers just so we must begin our employments Through Jesus Christ our Lord. Nay we must end there too our work as well as our prayers For in Him and through Childs Patrim p. 75. Him and to Him be praise and glory for ever Amen Thus much that man may know That he stands betwixt God and the Creatures receiving all the comfort and profit of them with the one hand and returning all the praise for them with the other hand unto the hands of the Lord. 2. That man must work the thing that is good and be fitted for his work and if he looks to have praise from the Lord he must doe his work faithfully and look up humbly Then at the conclusion of his work and day he may speak in good assurance I have glorified Thee on earth I have done the work Thou gavest me to doe now glorifie thy servant with the glory that Christ hath purchased for me even so Amen CHAP. VII Occasionall Inftrâ—ctions from obsorvations of things within doores and without WEE have well observed the body and the things that serve and adorn the same how Nature hath supplied Man and what supply from Art Wee will look about the house now I have already given the childe some lessons which may serve him in some stead 1. when he riseth up 2. when he sitteth at meat 3. when he lieth down 4. when he walketh abroad so I shall be the quicker here but running over or skimming of things first what is done in the house some meane services there then the Creatures abroad we will glean there 1. We will not then neglect the Maid scumming the pot there to the Spirit doth allude A happy thing when Ezek. 2. 4. affliction is to us as fire to the pot seething out our scum but if our scum will not out then what can we expect but going out of one fire another fire shall devoure us a Ezek. 5. 15. 2. I would gain but this here That the most homely places and services in a house may yeeld us wholesome and savoury instructions The most stinking kennell may be a meanes to purge us that our throat be not like an open Sepulchre b Rom. 3. 13. nor our communication corrupt c Eph. 4. 29. like that we stop our nose at 3. We observe the Maid scraping her trenchers and washing her dishes where the child doth learn what small account the world hath of their best servants d 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they have and still doe bear up the Pillars thereof yet are they accounted of as we know and reade we will see the dish wiped also That tells us from Gods owne mouth what shall be done to that City or person wherein such and such abominations are found God will wipe him as a man wipeth a dish turning it upside down e 2 Kings 21. 13. 2. We looke abroad now and behold the hen gathering her chickens so the Lord will gather His out-casts Men may cast them out He gathers them in It is said Hee made His servants houses for they feared Him f Ex. 1. 21. And touching those two so faithfull servants it is said But the Lord hid them g Jer. 36. 26 that is Hee spread the great wing of His protection over them then they were safe enough S. John was observed still leaning on Jesus bosome h Joh. 13. 23. no such pillow in the world there is secure rest All his Disciples doe so the whole Church is observed Leaning upon her Beloved They run thither they commit all to Him and under the shadow of His wing they have sure confidence Our eye is not yet off from the hen and her chickens see how they wait upon the hand that feeds them then they put their bills to the water and look up it is more then every man will doe 3. We observe the swine the most brutish creature that is see how they run when the paile calls that is their bell We doe not look carelesly upon the Sow in the mire a very great means to keep the man clean We will suppose now as we may That the Sheep is with the Sow in the same mire and if so we will divide the whole world betwixt them two and distinguish clearly thus The one is where the would be well content with its portion The other not so In the mire she is but it is death to her to bee where she is The maintaining of these creatures before mentioned put us to no expence For three things there are which seeme of no use to man the one for their littlenesse the other for their slutrishnesse crummes outshaken eorn and wash see the wise providence of our God now That nothing may be lost He hath provided creatures for the receiving of these Poultry and Swine if we suffer any thing to be lost we have no excuse ir might have beene put to the wash or given to the Hen and her Chickens 4. Wee goe to the stable and observe the Horse there higher then a Lion and though not so strong yet too strong for the tallest man in the Parish but that the good Providence is such that he knoweth not his strength and so a Child may lead him 5. See how acquainted the Oxe is with his Master we know whom that upbraideth * Esay 1. 3. even me and thee 6. Goe we to the barne observe the least graine there so little you can but see it yet hath it spread it selfe and become a great tree a Mat. 3. 31. Tremel Truth of grace will quickly spread labour wee after sincerity after an honest heart a little grace there will increase mightily for it is with the increase of God 2. Wheat the chiefest graine none so common for use none whose flowre is purer none so carefully laid up
A Light to GRAMMAR AND All other ARTS and SCIENCES OR THE RULE OF PRACTISE Proceeding by the Clue of Nature and Conduct of right Reason so opening the doore thereunto The first Part CONCERNING GRAMMAR the preparatories thereto Rules of Practise through the same clearing the Method all along Intellectus meus est quicquid in me boni est Scal. Exerc. 307. Sect. 6. Printed at London by M. F. for Iohn Bantlet at the signe of the gilt Cup neere S. Austins gate in Pauls Churchyard 1641. TO THE HIGH AND mighty Prince CHARLES SIR YOur Highnesse cannot want Presents nor Presidents nor Precepts these all waite upon you at every hand and the choycest of these You must have the creame the extract the quintessence of all those Simples Most fit you should For in the perfecting your Copy every hand is taught and in the advancing your good the whole land is promoted God blesse every hand and inspire every mouth that is ingaged upon this worke for great is the worke Prosper the same good Lord shine upon those endeavours which would make you excellently good as you are great Amen I am in some feare that it will seeme boldnesse to add to such a full heape and yet my feare will be over if your Highnesse shall daigne to read unto the bottome There may come a mite to your treasury and take up no roomth there And ever the more Candles in a roome the more light and the wider is the gate the more easie is the entrance I took notice of a light cleare enough as such materials could make it set up before your Princely eye a A Light to Lilly dedicated to your Highnesse Anno 1637. thereafter to steere your course A dim light before the luster of your Star I saw also a Port opened before you b Porta Ling given to your Princely hand by Anchoâ—an 1633. the Author of the Dedication he was Author of no more had heard more thereof had hee not some short time after taken Sanctuary at the grave This and that I have seen And I assure your Highnesse upon as good security as the conclusion of experience testimony of the gravest Authors judgment truly made can give you That here is a light not to Lillie onely but to all the Grammars necessary in the world And a gate opened here that is the proper word whereat all Arts and Sciences must enter else they enter like a Thiefe by the wrong way and will quickly out at the Back-doore And it were a great impeachment of judgement so to enter for it were as if I should climbe up a Castle by the outside when I can stand on the ground and find no lesse then five faire gates for entrance and being entred goodly stayres to ascend thereby With your Princely leave I take two things granted 1. That at these low points your Highnesse hath an unerring guide who hath given you good conduct by this very light and through these very gates And yet he will not despise what a very low person holds out unto him for the clearing of the way wherein no dishonour to him nor honour to my selfe he may not be so knowing and experimentall as I am For as a poore Musitian once said to a great King God forbid Sir that your fortune should bee so bad as to know these things better then I. 2. Because one saith as hee did Aeneâ—s Silv. wish Princes doe prize learning like Pearles which Noblemen esteeme but like Gold popular men like silver and more inferiour persons yet but like lead I suppose also that your Highnesse is well forward in your way which must be compendious to Princes a very short cut Then I presume your leading sense was the best light to Grammar a good Non debet qu squaÌ„ ubi maxima reruÌ„ momâ—nta versantur de verbis esse solicitus c. Quint. 8. 3. helpe to other learning but in comparison a toy where you stayed not neither but hasted to Authors most sensuall materiall practicall the most compendious and nearest cut to language setting use aside in the world And yet what if your Highnesse speake with tongues you are shewen a more excellent way Things doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Alex. I. 1. p. 215. most accomplish for they are as the flesh and sinews Words as they may expresse things for they are but as the garment of the body To all your Highnesse findeth an easie slide and passe to a quick understanding of them by those lights or great Intelligencers you alwaies carry about with you From those lights I have kindled mine which shines dim nay being so low it is not possible it should shine at all yet certaine it is your Highnesse hath not a truer light to goe by though greater and brighter you may have They are the gates that is the other Metaphor opened before you I presume you have no other way to enter for through them all the world of disciplines must come in And now that your Highnesse is entred with the Clue of Nature in your Princely hand it must needs be that in short time many will presse to follow after the same way nor any dishonour this that in the best way you should have the most company This is my ambition and it is so that our lower ranks may not run out good part of their span and then graspe but a shadow in the end This is all I seeke after for if your Highnesse should please to give me admittance to stoop at your foote to kisse your princely hand I should do it haply somewhat rudely having never had so much honour here beyond the Sea I had where were some Branches from the same royall Stock but yet certainly with all the Reverence that could be And when that were done I should home againe as fast as I came forth and with as good a will having as little minde to stay at Court as worth to commend me thither I can pray for your Highnesse at home by Gods grace so I will God make your name precious and your throne great in His appointed time Amen and Amen Your Highnesse most humbly devoted Woodward TO THE JUDICIOUS READER His much honored Friend Mr. SAM HARTLIB by way of Preface I Must Sir give you some account of my Work here for though it be a publike businesse therein we thank you you are very active yet it fel out to be Mine by your more speciall motion and appointment My resolution was setled never in this kind to put Pen to Paper againe such my discouragement such also my indisposition thereunto But see our itching humour no sure it is not that I am scribling againe You may thanke your selfe for your intreaty it was which brake the cords of a very strong resolution to the contrary and one motive more there was you shall heare them hoth in order First your intreaty I say yours and why should it not much prevaile with
wood I am at an indifferency what wilt thou make of me a bench to sit upon or a God to look Hor. 1. Ser. 8. upon I am at thy service consider the matter and resolve The Carver bethought himselfe so it came in his cap to shew his skill and I little thank him a God he made me Now see how I am abused The dust covers mee I cannot wipe it off from mine eies The worm consumes me The mice and the rats defile me and I stand the while stock still not able so much as to hold my nose What think we is not this a notable jeere cast upon the Image-maker He was served well enough he conceived that hee could a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Esay 2. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. Tom. 1. Hom. 37. make his God b and frame a work more noble then the work-man who is more precious then the whole worldd. What a foole is that how like the stock he made or that he sits upon Hee shall heare one jeere more though wee hate the practise and the Heathen shall cast it into What Religion is that which cannot mention without suspicion ofscoffing Bâ—luel Apo Art 7. p. 375. his teeth because hee hath wrought such a silly sorry worke and yet accounts it something for thus the Heathen man jeeres at the stock The Carver hath made a God of thee thou art a great one thou must doe a great deale of service and look thou dost it see well to thy charge else I promise thee thou shalt to thine own place the fire where if thou canst doe nothing else thou shalt warme my shins for though thou art carved and cost is put upon thee above thy worth yet thou art but wood and to Lignumes c. Mart. 8. 40 the fire thou shalt goe Let the man think of this as he pleaseth I am sure it is to the childs understanding and may make him both think and practise like a man if adding thereto we remember him of this which follows They who made a god like a four-footed beast God gave up to a sin which did abase them into a worse condition then of beasts And so it is at this day such and so just the judgement upon them amongst whom these pictures are in such request as saith Sr. Ed. Sands and a great deale more What I make my Idol will be my shame my torment also Little children think on this and keep your selves from dumb Idols Amen CHAP. III. To converse in Generalities is to keepe a childe upon the Pinnacle the word is familiar what it teacheth what also the descent there-from so leading to singulars and the chiefest of them the Man THus wee learne to stoop what wee may to the low capacity of children by making singulars what we can plain and visible before them To verse them in Generalities is to carry them in a cloud or to keep them upon the pinnacle yet because so high we are and it is a word we reade much of we will get some informations from it and some instructions also by the descent there-from which may lead us to singulars and to the chiefe amongst them which is man the Compendium or Abridgement of the great world we shall teach the child to reade that book first I mean himself there we will begin but in order we suppose we are upon the pinnacle yet and our hope is to gaine something there 1. What a prospect have we here yet not enough no not enough to satisfie the eye much lesse the soule so capacious that nothing but heaven can fill it the good things there Iacobs enough onely fills the soule as was said the foure quarters of the world the regions of the Aire too cannot affoord us enough to fill up the eye and eare notwithstanding all there would be a desire after and a capacity of more Alas what a poore thin is all this which we can reach with our eye much like the point where the compasse stands where with you draw the circumference and that is but an atome like a mote in the Sun or a grain of mustard-seed such a thing is earth and Sea too in reference to heaven Lord give us to see into and through these things and then the vanity of them all will appeare And wee shall know where rest is to bee found and enough that we may say Soule enter into thy rest for thou hast enough laid up for many yeares even to all eternity for God is yours and Christ yours and then all yours that was Iacobs enough to satisfie even in Gen. 33. 11 as before famine in the greatest wordly wants or straights enough 2. What beauty doe wee observe here All this did the Lord bring out of confusion as He did light out of the womb of darknesse and with no labour by His word onely When the Lord is the doer when He worketh all wonder ceaseth Wee are perswaded now nothing is hard to the Lord Hee can make it dark at noone and midnight as mid-day If that Spirit will dead bones shall live A full Sea shall bee as dry land Prisoners shall goe forth They who are in darknesse shall shew themselves The Captives of the mighty shall bee taken away and the prey of the terrible shall bee Esay 49. Amos 5. delivered for this is He that brought this beauty out of confusion and by His Word He spake and it was done 3. See how insnaring this glory is The tempter thought he could have taken his Lord with it But blessed bee God the Father of our Lord Jesus Christ Hee hath overcome this Tempter and broke this snare to His children They can see through this beacuty and account the glory and pompe thereof to be no better then a phansie a Acts 25. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed the wonder is That so many should still be taken with this glory sith it is the confession of all persons in all ages downeward to this day who greedily pursued and hunted after that we call the Glory of the world That the same thought deceived them they wearied themselves catching at they thought a substance but when they came better to see into it it was but a shadow like some Apples wee read of which seeme faire to the the eye the least touch turnes them into smoke or ashes into which the Cities were turned whereabouts they grow A wonderfull deceit this is That a reasonable creature should stretch out it selfe to catch a shadow and open the mouth so wide to let in the East wind or to feed upon ashes 4. We observe this place exposed to all the injuries of Heaven O the pinnacle of honour how slippery how troublesome that standing how open to all winds and weather pray for him who hath his Seate there Let all the Censers of the Saints and the odors there have an influence upon his precious soule hold him fast Lord by thy own
The Lord Christ said of her She is not dead a Mat. 9. 24. The standers by laughed him to scorne the words of Christ are to the wisest of the World still foolishnesse and they knew what they did well enough for saith Saint Luke b Luk. 8. 53. They knew she was dead What dead and not dead Yes and yet a truth in both She was dead to Nature and Nature was Judge now they knew it to be so being naturall men altogether they said true enough though they should not have laughed him to scorne Our Lords words are true also nay Truth it selfe and Spirit too She is not dead not dead to Christ who is the resurrection and the life the body is not dead to Him When He shall say to the Prisoners Goe forth to them that are in darknesse Shew your selves then presently shall the prey bee taken from the mighty and the lawfull Captive delivered from the King of Terrours It is no labour to Christ if He speaks only the Land and the Sea shall give up their dead Death shall be swallowed up in victory It shall bee then when the Lord Christ shall speake as wee know and it is worth our knowledge once it was And the Lord spake unto the fish and it vomited out Jonah upon the dry land We will take these sacted Scriptures along with us and the sent of them which is wonderfull reviving Now we may suppose we are going by these dark Chambers where our beds are also and wee may bee laid thereon wee know not how soone Wee must not forget any of this And so we are come to our home where we should be most versed I meane that great singular before spoke of over that I shall by Gods grace reade the next Lecture CHAP. IV. Mans body a curious Fabrick but fallen much into decay and by ill usage more decayes every day yet as now it is venerable In what considerations to bee cherished and had in honour In what cases to be neglected and despised THere is an itching humour in many to gad rome abroad like the Pilgrim in other Countries In the meane time they care not though known to be stark blinde in their own Thus it is also nearer home we are most strangers there though the best lesson in the world is for a man well to reade himselfe That is an excellent book and much variety therein I shall but dip my pen in it here and there so as I may not doe what is already done a Childs Portion Chap. 1. I remember some have likened the great men of the world to the first letter of a Patent or limmed book which though it hath large flourishings yet it is but a letter That is true and hath its use But we think we may say That man even at the lowest is more then a letter though we may suppose it to be of the most spreading and largest size hee is indeed a whole volume and so many letters so many lessons I had almost said wonders for so have some said before me who have glossed upon them and running over the whole Table have left us many good instructions which at leasure wee may gleane up by the way g Zanch. de hom creat 1. 2. p. 680. D. Bartas p. 158. Caussin p. 504. Cic. denat Deil. 2. P. 101. Lact. de Opif. ca. 7. c. Fab. Thet. P. 216. Naz. Orat 34. Amb. Heic 1. 6. cap. 8. For thy present use look childe upon thy selfe from the top to the bottome look inward too if thou canst the Anatomist will teach thee spell every letter and then put all together and thou must needs say All is wonderfull how curiously framed am I And then so low a thought as this cannot finde place in thee That so Lord-like a creature such a curious piece of workmanship should be framed for low and base work the service of ones selfe of men b 1 Ccr. 7. 23. of the world the lusts of these or any of these no ever the more noble the thing is the more excellent its imployment whereto it is designed if the sunffers be of gold it doth imply some honourable service It is good in some cases that man should know his dignity his house his pedegree being the off-spring of God that his deportment may be answerable with honour and majesty The Father hath a full Bonum habes piâ—â—orem noâ—i depâ—e picturam Ambr. speech we will give the full purpose of it Thou hast O man a perfect Artist He hath curiously framed or limmed thee excellently ingraven thee Hee hath made thee the very Image picture of Himself He hath drawne thee according to that pattern as near as could be Now learn thy duty deale reverently with thy picture doe not defile it nor debase it but looking upon the Ingravery workmanship the superscription thereon give unto God that which is Gods answerably honouring thy body as the work of His hands who is wonderfull in working How reasonable a request is this How many creatures they say so many tongues in in the world all setting forth the praise of the Creator so it should be in the great world and in the little world too so many members so many tongues all to joyne in that great service of praise which is the uncessant work of the spirits of just men glorified In every creature the Lord doth sparkle out unto us love said a great Divine b Ochinus So hath He done in every member of the body love bounty mercy and upon all the superscription is Holinesse to the Lord. We have a world of matter here for it is a little world wee are upon but thus I have abridged it He that would heare a full Lecture upon this subject let him reade our second Reinolds c Chap. 35. Had I been Scholasticall at this point and shewed a little of a little Learning I mean I had shewed my selfe altogether and neglected the childe But my scope is his information and to make my words so many hints thereby to gain upon his understanding which is indeed perfected by the worthiest contemplations but enabled thereto by the lowest enquiry In this method we passe on a little further Thou hast child heard the best touching thy body what it was once what it should be now in its proper use and after its primitive Dedication The worst is in sight wee cannot be mistaken for we can see and feele both how weak and fraile the body is so sensible are we Nay thou canst see that little infant before thee what a body is there how underlayed and underpropt what cares about it how necessary all if not inordinate for how infirme and helplesse is that little thing a Quint. Caducum circa initia animal homus c. Declam 306. But he will outgrow his infirmity No never no more then Mephibosheth did his lamenesse which he caught by a fall in the cradle of his
before their precious soule Right Gaderens they preferred their swine before Christ so doe these much the same they provide better for them their swine I meane they better look unto them then to the soule I dare not cast the first stone here it is more proper to examine my selfe at this great point But certaine it is Augustus his tannting proverb will reach most of us as well as it did Herod who more then probable killed his owne Sonne when he slew the Beth Macrob. Sat. 2. 4. Children It is better said Augustus so he taunted him to be Herods hogge then his Son It is no jesting matter but a very sad thing for the Application is easie We must be more particular yet for wee say that Physick doth not cure Man in specie but this or that Man in individuo So then from these premisses we have concluded this Man who is so carelesse of his Jewell to be one of Solomons fooles Nor is it possible for him to evade here For he hath a Treasure in his hand that is graunted and hee hath no heart unto it that is as certaine Then he is a foole past all question and till he knowes it he will never be wiser till he can say heartily with David I was as a Beast before thee I had not the understanding of a Man in me Till he knoweth himselfe to be void of knowledge so simple till then hee will never cry for wisdome nor lift up his voyce for understanding hee must know first before he will understand hee must prise Wisdome first accounting her precious before he will seeke her as silver and dig c. But certaine it is for the present he is the foole for he neglects the Treasure and followes after trifles things that will not helpe His care is not for the soule as the Scripture counts a care a well ordered and diligent care but all is for the body the things thereof things that are not and are of no account a Pro. 23. 5. These shadowes shels empty things poore and beggarly though they are take up the strength of his soule and drinke in his spirits Such a foole is he But whence this folly this deordination this confusion in the soule whence this darknesse in the mind Childs Portion Chap. 2. This leads him by the hand to the rock whence he was hewen where hee lost his strength his dignity himselfe and what-ever he was he is now most miserable and as weake as water And here I leave this man ever to contemplate on the face of this deepe and wee shall waite till the Spirit shall move thereon where by one deepe may call upon another deepe the depth of misery to the depth of Mercy Wee know this winde bloweth where it listeth the gifts of this Spirit are free a God doth blinde men when He withdraweth His light He spreadeth a vaile of ignorance when He hideth his face He hardeneth by withdrawing His grace He chaseth away the sinner when Hee doth not call him and draw him before B. Oâ—h Ser. 22. I meane then we shall here wait till Hee who coÌ„manded the light to shine out of darknesse shall shine in his heart to give the light of the knowledge of the glory of God in the face of Jesus Christ And when this great worke is done when this Arme of the Lord is revealed when this Salvation is made knowne to the soule we are sure of these things everlasting Truths streaming forth from this full fountaine this sea of mercy 1. Now this Man can put a right esteeme upon things hee can esteeme them as they are trifles as trifles Low earthly beggarly things as such indeed and no better He is all for Heaven the good things there The substance that is it for shadowes let them go One graine of grace though but as a Mustard seed hee esteemes more then the richest earthly pearle and he can part with all the dearest affections of his heart and buy the field knowing well That Heaven did never cost deare Hee is all now for the soule soule-blessings soule-mercies for the body it shall be respected in due place and to its worth but if it doth require more then its share it shall fare the worse for that It shall be kept as a servant nay as a slave But the soule and the prosperity thereof shall be advanced next to Christ Himselfe and if any thing shall come betwixt Christ and it and stand in competition there away it shall it shall bee thrust away whether goods good name life all shall goe shall be sacrificed as wee heard before 2. When things of Heaven shall be He puts no other esteem up on his learning and wisdome theÌ„ that he hath something of worth to esteeme as Nothing to Christ so Naz. clearely revealed the things of the earth will bee of little or no account with him onely to accomodate him in his way and no more they have no more lustre in his eye then a star hath in ours when the Sun shines forth in his strength The good things of Christ made knowne to the soule make a prey of all things here below If swallowes up all our naturall knowledge all that we call flesh It makes all new as if it were not the same we are sure of that All that before was lovely and is so still in its proper place and spheare is now in comparison but as dung or if you will as that you cast forth to the dog c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 8. 3. When Christ shall manifest this great redemption the soule will never seeke to other saviours He is a mighty Redeemer Hee will redeeme out of all adversity Sins are multiplyed pardons shall be multiplied The sea d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 37. 29. Chap. 30. 38. of misery is large and wide such is the sea of this mercy what need we eekeout that which is infinite Nay though the Lord should hide Himselfe and the Spirit should faint yet he will not run out after other Comforters He knows that the odour but of one onely Name is as an oyntment poured forth over all the Churches The holy anointing Oyle and the pure Incense is made up already according to the worke of the Apothecary Cursed is he that makes like unto that hee shall be cut off from his people I remember a pretty story fit enough for a child even in so great a businesse Aelian e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aelian de Var. bist 1. 4. c. 39. tels us a great person sent to his great Lord a present of Roses perfumed with the best Spices I should have thanked you for the present said the Lord if you had not marred it with making it The Rose was sweet enough the composition spoyled it Certainly the odour of Christ His death is of power enough to revive the most fainting spirit and to perfume that sweet smelling odour
thither so the beast doth too present our selves there see all these things done upon our souls and be at no cost A bewitching a befooling thought this Certain it is we must remember the Sabbath we must prepare for it as the ancient and laudable custome amongst us did teach we must retire our selves the night before and they with us under our charge we must sanctifie our selves this night using the meanes the Lord hath appointed and sanctified we must take paines with our heart so aukward and untoward this is to be at cost if we look to see such great things on the morrow We must never forget what Joshuah spake we will fixe upon that Text a little the Lord fixe it upon our hearts for ever it will cleare unto us that to morrow if we doe any good at the Temple we must be at some cost to day we must not I say forget what Joshuah said we reade the context first The Lord was about to doe great things before their eyes His mighty Arme would make the waters of Jordan stand upon heaps the Priests to stand in the midst thereof upon firme ground as dry as the stone in the street and some good while they should stand while the people passed over apace with a wall of waters at their back like valiant men this great work the people should see the very next day but yet see they might and not see see and not perceive see and yet not lay it to heart unlesse they would be at cost with themselves in all the meanes and wayes of grace and sanctification Therefore Joshuah said unto the people Sanctifie your selves for to morrow the Lord will doe wonders among you This is the Text so notable And the Lord write it in the tables of our hearts and keep it as a sure word there for ever That we may ever remember it and do according when we expect the Lord shall doe great things in us for us before us as the turning Iordan back The turning our hearts to Him which is in its own way like Iordan when the banks were full The making our feet Josh 3. 5. stand firme in the Covenant when the waters of affliction are at the back and threaten they will run over all yet to stand like men of warre yet to stand fast not yeelding an inch When wee expect these great cures these wonderfull deliverances these mighty works these unspeakable mercies call them what we will so we have them wrought for or upon our soules in expectation thereof we should come to Church which are the opening our eyes The turning us from darknesse to light from the power of Satan to God The rolling away the reproach of Aegypt from off us when I say we expect all this wee must remember Ioshuahs Counsell and practise thereafter Sanctifie your selves for to morrow the Lord will doe wonders among you This concernes us as much as it did the people of old if wee are not sanctified for the worke it is extraordinary if wee receive good from the worke certainly wee must be at cost with our selves as the Scripture counts cost wee must take paines with our hearts so plowing up our fallow ground else to goe to Church is not worth our labour for the seed there will fall amongst thornes There was an old Ceremonie in use amongst us I will not compare it with the new but I will say it was as harmlesse as that we call most harmelesse The Ceremony was To salt the Child at the Church doore I hope I shall never dare to add or take away to or from Gods Will or Word so much as one jot But let me say the Morall is good and concernes all together Every one shall be salted with fire and every Sacrifice shall be salted with salt Have salt in your selves a Marke 9 49 50. What is the meaning of this For surely we cannot salt with fire The Child can tell us in a word It is no more but this burne out your corruptions purge out your blood cleanse your selves from your silth else your persons will be no fit Sacrifice not your prayers nor your praises Your speech must be seasoned with salt then so all your services sure enough The summe is we must Purge cleanse sanctifie our selves It Obj. will be said wee sanctifie our selves It is impossible It is God that sanctifies Hee purgeth He doth all it will never be done else That 's true God Answ doth all He doth circumcise He washeth He cleanseth and it is His promise so to doe But now when Hee graciously affordeth us the meanes then He doth in effect bid us as wee reade often Circumcise your hearts sanctifie your selves purge cleanse here are the meanes sanctified for this high service use them and looke up to Mee this is to circumcise our hearts to sanctifie our selves as when wee have salt Metaphots teach Children very much wee must rub it into our meat And now my fingers are upon a great sore a Plague-sore I will lay it open that we may see the blood but all the salt in the parish will not cleanse it out but had we salt in our selves that would doe it The Reader may wonder now what I meane a little patience he shall know presently and the wonder will cease I shall tell him no more but what he knows and every one will grant I shall set downe the common observation the same which he hath made and which I have made ever since I was able to looke abroad and make any observation which I could doe 34. yeares agoe I say I will set downe the observation of every man who hath his eyes in his head and can observe to purpose Then wee shall heare some complaints which the Reader shall beleeve too if he will beleeve his owne eares When this is done the foundations of all our woe and misery will be discerned in point of manners then let them come in for helpe that will and can The observation is That at your great Assemblies where the people meet to serve their God and expect to see those great wonders we speak of wrought there the Servingmen for the most part those wicked and slothfull servants do not pardon me I offend not nor have I a low esteem of the meanest officer in a house no I honour him if hee bee faithfull these Servingmen fruitlesse Creatures very Cretians come not to Church or if they come they stay not They come many of them as Whifflers to make roome for their Lords and their Ladies when that is done their worke is done out they goe you may take them napping on their Coachboxe or sitting close in a warmer place with their cup at their nose This observation is common is it not thus even thus Now wee must heare the complaint there is no remedy The Lord and Lady both tell us their Coach-man is a drunken that is their English hee brought them to their great friends