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 occulâ—â—â—râ—priâ—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 Anchoie which we use Apâ—â— 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. â— 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 shâ—p-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 Chap. 7 § 3.3 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 emptie place which we see above us and also filleth those crannies in the
A SONS PATRIMONY AND DAVGHTERS PORTION Payable to them at all times but best received in their first times when they are young and tender Laid-out without expence of money only in the improving time and words with them Contained in an answerablenesse to their Ages in two VOLUMES In the first The PARENT is taught his duty to teach it his child betimes To heare To speak To doe when and where to put him to schoole after that to a Calling which must be fitted to his inclination as a garment to his back for the childes inclination makes the surest indenture to binde him to his Trade In all this he may be taught in a way if the Parent will apply his minde to understand and to put the more observation upon it as plaine easie and familiar as the way hee walkes in In the second The CHILDE is taught to know himselfe and God To take direction from His mouth for his safe passage here through all his Ages and therein how to answer all his relations that when he ceaseth to live here he may live for ever with the LORD PSAL. 34. 11. DEUT. 12. 28. Come ye children harken unto me I will teach you the feare of the Lord that it may goe well with you and with your children after you for ever when thou doest that which is good and right in the sight of the Lord thy God CHRYSOST As our Seminaries or seed plots are such are the Land and Nation As the Parents house and schoole are such are the Town and City Published in the yeare of hope and expectation that the private house and schoole shall be reformed much out of order now and quite besides the Rule Printed for T. Vnderhill and are to be sold at the Bible in Woodstreet 1643. A Premonition to the PARENT TO undeceive you herein for we hate deceit in any thing know That this book was published 3 yeers ago but through a mistake in the Author not acquainted with the mysterie of Stationing or selling books it was pent up in a chamber ever since there it had lain still had not he been moved about it by a zealous well-wisher to the good of parent and child both To give the purpose and intendment of all that in the Title which is largely treated on in the book This the Author hath done in truth sincerity not making shew in the Title of more then is not truly in the book Some passages there are in the book perhaps too high raised above thy reach capacitie but wherein thy duty lies and that is all along there it is as plain as is the beaten way if you come with a resolution to observe and mark it if not I know not what is easie but our own way and that tends directly to destruction Truly to speak my mind what I think this is it That this time is the season for this book for probable it is we wil harken to it now because we smart now pain and sorrow is upon us from what we fear yea frō what we feel too likely it is we will harken now or never And if we do so we must needs learn That all this evill is from our little house within the breast and the greater house without Let every man doe his own work his duty reform there where God hath made him overseer then the work is done the sword will be still And this is the scope and purpose of the book A word is enough to the wise especially such who are made wise by blows VVEE whose names are under-wrirten well acquainted with the scope and purpose of this Book Tending to an an orderly proceeding in a well-Timed Reformation of our selves first and our children betimes doe give our attestation thereunto heartily and in all faithfulnesse Edm Calamy Iohn Goodwin Ioseph Caryll Ier. Burroughes Will. Greenehill A CHILDES PATRIMONY LAID OVT VPON THE GOOD CVLTVRE OR TILLING OVER HIS WHOLE MAN The first Part Respecting a Childe in his first and second Age. Whom thou hast borne unto me Ezek. 16. In the feare of the Lord is strong Confidence and his Children shall have a place of refuge Prov. 14. 26. Filium pater c. A Parent must offer his Childe to the Lord he must not deferre that as he hath been a means to give it a life here he may conferre something toward the obtaining for it a better life hereafter Chrysolog Serm. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. orat 20. p. 323. London printed by I. Legatt 1640. Imprimatur Iune 28. 1639. Tho. Wykes TO THE RIGHT WORSHIPFVLL AND MUCH HONOURED Knight Sr. ROBERT PYE. SIR A Triviall Businesse hath made an Intrusion upon yours of weight A very Schoole point so in account but worthy a very Wise Mans Consideration even yours I need say little of it it is big-enough and can speake for it selfe An old and ordinary subject it is but newly handled and in no ordinary way I will say no more of it but this and it is enough It concerns a Parent Infinitely Infinitely yes It directs a Parent To Tender the Childe Seasonably To love it Truely To Resigne it Humbly To Traine it up Faithfully so as it may be of much use In and To his Generation promoting the Glory of his Great Master as becometh heartily That Parent and Childe may rejoyce together here and here-after for ever with the Lord of high and Infinite use this for it leads to an happy Eternity The doubt is how you will take the prefixing your Name hereunto I cannot resolve that But what induced me thereto you shall heare and I hope allow It is not to seek your patronage as the manner is for it hath licence to go abroad and whether it finds kinde entertainment or no is not the Burthen of my Care Nor is it to beg your hand as the great Ambition is to set me higher in the World wherein when Time was and my thoughts were much above my worth you shewed your readinesse and I forget it not The Truth is I have lived in so low a Station and so long and I thank God heartily for it that it is so low and for that known weaknesse which forced and moulded my minde to it and at length framed my minde so contentedly in it for a great providence concurred here that I have not so much as a thought or minde had I the opportunitie to rise higher Nay I ever thought since I could think to purpose but it was once a sad thought that I was as uncapable of preferment here in the World as a piece of Earth is to become a Starre so I thought and it was no vaine thought for it made me I hope the more ambitious after that world where if my weight keep not down I may be above the Starre in Glory It was not then either This or That what then I am now telling you I am a worthlesse parcell of that house whose chiefe Supporter fell first
This is a worke for Him and peculiar to Him Who turned Iordan back Who made the Iron Swimme Makes the Clouds those massie bodies to hang in the Aire as if they had no weight Who makes Mountaines Vallies and rough things even Raiseth children of stones stony hearts and made dry Bones live And the Parents worke in this case is to sit still I meane not any slacking of their endeavour that is to goe into his closet and spread this Peremptory bent of nature he sees in his Childe or not subdued in himselfe as the King the Letter before the Lord c 2 King 1â— 14. and to say it is Luthers Counsell d Poeaitendum mihi praecipis sed talis sum ego miser quod sentio me nolle neque posse quare this prostratus pedibus c. Concio de poenâ—tent Anno Dom. 1518. Here is an Heart that cannot turn that will not turne turne it Lord it is Thy Worke Thine onely Turne it as Thou didst the Rivers in the South Thus where Nature is Peremptory and what we are to do in that case Nothing but look up to Him Who caused the Sunne to goe back and so the shadow in the Diall But it is otherwise in things wherein nature admitteth a latitude for we may see that a straight glove will come more easily on with use And that a wand will by use bend otherwise then it grew and by use of the voice we speak lowder and stronger and that by use of induring heate and cold we indure it the better e See a Treatise of Vse and Custome p. 26. and 39. and 69. And here in the God of Nature Who onely can change Nature and supply what man cast away and is wanting would have Man active and stirring and admits him as a fellow-worker with Himselfe By this I would gaine but thus much That I might evince the necessitie of a vertuous education and inhance the worth of the same I meane that we might set a price upon it and no ordinary one neither It were an easie taske here to enter into a common place and to give a Laudative hereof which would fill the margent and the lines Sufficeth it to know first f Reade Hist of the World first Book 4. Chap. Sect. 11. p. 14. Quint. declaris Orat. Isocrat Areopag 217. in sol That Nothing after Gods reserved power doth so much set things in or out of Square and Rule as education doth Secondly That we have no other means to recover our sickly and crasie nature I know my words are too short but I mean not in things that are high concerning God for in them she is not sick but dead no other meanes to pull it out of the Rubbish of Adams and of our own Ruins and to smooth over the face of it againe beautifying the same and making it comely no other means I say left us then to apply the Georgicks g p. 236. of the minde as that Noble Scholler Phraseth it he means the husbandry and Tillage thereof The effects we see in the husbanding our grounds and they are great and admirable The good Tillage of the minde produceth as great effects and concerneth man more as he thinks himselfe of more worth then a clod of earth It hath such a forcible operation as hardly any length of time or contention of labour can countervaile it afterwards we remember the old saying the truth whereof is more ancient then is the verse Ingenuas didicisse fideliter artes c. This Culture and manurance of the minde taketh away the wildnesse and barbarisme and fiercenesse of mens mindes it subdueth savage and unreclaimed desires But then as the great Scholler noteth also The accent had need be upon fideliter h p. 82. that is The Culture and manurance of the minde must not be superficiall We deale not so with our ground but it must be laboured in faithfully heartily coÌ„tinually so the husbandman doth in his ground it findes him work all the yeer long And he doth his work throughly he doth not plant here a spot and there a plat of ground but he tils the ground all over that what he can and as the nature of the ground is capable he may make all fruitfull And so we must intend this businesse as we would that thing which concerns the Parent and the Childe more then any thing in the world besides yea more then a World is worth Being confident of this That all things by labour and industry may be made better then Nature produced them And that God so ordained it That the industry of man should concurre in all things with the Works of Nature both for the bringing of them to their perfection and for the keeping of them therein being brought unto it i See Dr. Hack. Apol. lib. 2. cap. 9. Sect. 3. p. 143. Having now concluded the worth of a vertuous education and the necessitie of the same it followes That my own practise be somewhat answerable to the Rule Therefore have I penned mine own Duty with mine own hands which may serve for a parent at large to direct and teach him his This I have digested into two parts each entire of themselves but yet as different in the subject matter and manner of handling as is the subject I would informe In the first part a Childe in its minoritie and younger yeers the second a Childe growne up Both the one and the other the subject of a Parents care and charge which in the first part is largely treated on with the manner or way how he may discharge the same The way is to make the Childe know himselfe then to know that which may be known of God k Rom 110. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is manifest for God hath shewed it unto him by that he sees and feeles of Him so haply he may feele after Him and finde Him l Acts 17. 27. This then is my subject now even The good culture of the Childe an old Theame whereto little that is new can be added either for forme or matter Yet because it is a work daily repeated and of Infinite concernment to the Childe And being a parent my selfe I obtained of my selfe naturally very indisposed to my pen to set downe out of some continued experience and some conversation with Children and Books concerning that Theame what I thought pertinent to that businesse The furthering and improving that great worke What now remaines as an introduction thereto I branch under these heads First making this my scope the good Culture of the Childe and being to note some wants and Deficiencies therein I shall first briefly observe such defects as my riper yeers have discerned in my own education the trayning up my younger yeers which may be of some use to others for prevention Secondly I shall note a naturall defect which troubled me very much For I thought it the greatest crosse in the world but it proved no
that is in employment and lives as a parcell of the World cut off from k Lucullus Caenat cum Lucullo others l Nemini fructuosa Trem. Hos 10. 1. bearing fruite to himselfe and m Indulgeas Psal 49. 18. Trem. making much of himselfe such a one may lay up more then his heire shall have cause to joy in They who know me well will say I was not the worst husband of my time or purse I disposed of both so as one who was not wholly ignorant that I must be accountable to God for both I had no Friar-like contempt of outward things nor could I much esteeme them though perhaps too much for the more we have of them the more our Cares and the more we love them the more our sorrow will be n Quo plus amas plas dolebis when we must leave them or they us Too little pincheth too much ensnareth the meane betwixt both is the safest proportion o In rebus necessariis est salus in supersluis laqueus c. Salv. de Eccles Cathol lib. 2. p. 404. Lege Isi◠pelus lib. 2 ep 146. They that are in a depending Condition waiting upon God for their daily bread having neither Barnes nor Coffers nor Cupboards to goe unto as some such there are they can speake of Gods provision for them His strange wayes to bring things about when they knew not which way to turne and they can trust perfectly whereas they who have all the fore-mentioned full stored do pray for their daily bread but trust thēselves and Sacrifice to their owne nets God will provide is more to a faithfull heart then all the treasure in the World for that provision comes forth of a Treasury that will never be exhausted It is good to be at Gods finding and to waite upon him which we cannot doe but by using all diligence in our lawfull Callings And this I mention here That we may not neither the Parent nor the Childe spend our strength as usually we doe even all our stock of time parts in seeking great things Call them by what name we will Honours Preferments c. and hasten we after them as fast as we can They that spake as they were inspired by the Holy Ghost doe tell us under the metaphor whereby they use to set out the nature of all things under the Sunne That what we so hastily runne after runs away as fast from p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3. 6. 1 John 2. 16. us And the Wiseman q Prov. 23. 5. gives this censure of them They are nothing or presently they will be as if they had not beene We cannot say properly That Riches Are r See Hist of the World B. 2. C. 3. Sect. 4. for now they are and straight-way they are not It is but a mans own and earthly wisedome that makes him think better of them then indeed they are for they are Nothing and he is of no account who maketh account of nothing ſ Nihil est qui nihil amat Plaut pers Cease from thine owne wisedome Wilt thou let thine eyes flie with such greedinesse upon that which is nothing Nothing Are Riches nothing Rather a man is nothing without them or nothing accounted of he lives in obscuritie which is the Death of his name and Parts and burieth a man alive as one saith t Dr. Featley And so it is indeed and hence such strugling after riches as for life there being in humane nature more of the foole then of the wise It is then but the fruit of our owne wisdome which must be Ceased from If we stay a little we shall see plainly Riches are not For when a man is brought to a straight and that may be before next morning and when these should prove something and come in for his helpe then they are not They are as farre from his helpe as an Eagle soaring in the Aire out of his reach They were in the eye but now and now againe they are Passed as some Rocks Steeples or Castles on a Pageant and the heart is empty more unsatisfied then the eye with seeing I might remember here and it might be to great purpose even to take us off from our eager pursuit after the World That they who were the greatest purchasers of Land of any we read of could hardly by their Executors purchase so much earth as to interre their bodies in witnesse Alexander V. Patercul and Pompey both great and the richest in Land And William the Conquerour who of all He killed one man after he was dead with the stench of his Braines S. I. H. he attained to by his sword after Death had not a roome to containe his Corps in without being purchased at the hand of another Men esteeming a living Dog more then a dead Lion saith Sam. Dan. I might remember also how Philip the Second of Spaine lessoned the Prince his sonne when he thought of a great Treasure spent and when his owne spirits were spent also And how Charles Grimst Hist of the Netherl the Father in the Waine of his greatnesse left alone and carrying the Candle before his Embassadour instructed the same Embassadour The instruction Medull Hist prophanae p. 899 is but short Goe speake of what thou hast seene me doe who had so many Princes waiting on me and learne the state of humane things The summe of all riseth to this Those things which we so greedily graspe after and lay out our precious stock of time and wit upon are no enduring Substance But yet that is not the worst They are passed and gone and many times there remaineth but Sighs behinde when a man remembers the getting and expending of them that he was unrighteous in both But take them at the best They cannot keepe the heart from trembling or the knees from smiting one against another All outward strength cannot keepe out shall I say an Armed-man nay not a silly frog out of the Chamber where the God of Hosts will bid it goe The greatest Pompe cannot prevent a Consumption by the basest Vermine of which truth Pharaoh Herod more lately Philip of Spaine before mentioned and others neerer home are very great Examples The serious consideration whereof may prevent the bewitching of profit the great Enchantresse of Mankinde so as we shall not be ensnared by deceitfull riches which make us beleeve that they can satisfie and stay the heart in the day of wrath whereas they are no strong Wall Prov 11. 4. but onely in a mans owne conceit But righteousnesse delivereth from death x Chap. 18. 10 11. All things are nothing without this This is all without them Therein is the substance the Kernell the quintessence of all The y 1 John 2. 16. World passeth away and the lust thereof but he that doth the will of God abideth for ever fast like mount Sion an everlasting foundation Godlinesse
to us but men with us servants but fellow-servants Macroh Sat. lib. 1. cap. 11. imperiously command those that are in subjection to them but also too often abuse some poore silly creatures yet of the Chap. 4 § 13 same mould and image with them as the Philistines did Samson fetching them out to make them sport Assuredly the lowest of men is too high and noble a creature for the highest man on earth to vilifie or trample upon Though yet not to speake of some in a lower orbe so the proudest man on earth for he saith he is as high above Princes as the Sun is above the Moone hath dealt with those whom God had exalted putting them under his foot and he said he hath Scripture for it Psal 91. 13. But there is a Scripture fits him better and will hold him Proud and haughty scorner is his name who delighteth in proud wrath Prov. 21. 24. Note we this That as in the body naturall so in the body politick God hath set no one higher then the head and no one lower then the foot he must not be set under he must not be slighted scorned or contemned He that made him made thee He doth thee service here contemne him not for that but blesse God that made thee the head Remember also we have all one Master in heaven before whom we must appeare after we have layne together in the earth § 13. We may observe children very ready to curse others and wish the plague and pox upon them They consider not what a devourer the one nor how loathsome and defacing the other Indeed they know no other plague but the rod so they account it and let them feele how soveraign a remedy that is against the plague of the tongue for it is a plague indeed there is no more to be said to it but what hath been said that must be done We may observe also that children are very apt to curse themselves for they know not what they say A childe will ordinarily say I would I might never stirre hand or foot They will wish I would I might never speake I would I were dead and yet worse then these I would I might be hanged and yet worse The Divell take me All this these poore children will say who sees them and heares them not saying even so They consider not how soone God can wither the legge as well as the hand The King shall stretch it forth but cannot get it in againe They know not how soone He can stop the mouth and hold the eye and restraine this little vapour our breath and then where is man that speaks so proudly They know not how soone God can say Be it so as ye have desired Children must be taught That in God they live move and have their being In His hands is their breath and all their wayes e Dan. 5. 23. Him they must glorifie And for the better inforcing hereof the parent may note for the childes instruction foure examples of those who spake rashly and were payed home in that they spake against themselves †1. We reade Numb 14. There in a discontent the people murmured and wished themselves dead verse 2. At the 28. verse The Lord saith As ye have spoken in mine eares so will I do unto you so their carkeises fell in the wildernesse †2. We know who answered and said His bloud be upon us and our children f Matth. 27. 25. even so it was An heavy imprecation and most heavy it lyeth upon them even unto this day It pursues them saith g Tanquam attonitos terrefactos Aretius upon that place so as we may know the Iews and distinguish them from all others in the world for they looke as men affrighted and astonished They are an astonishing example of Gods smoaking wrath and written for our example who come the neerest to that Mother-Church in our receits and returnes I meane in mercies and in sinnes And this may teach us also that we speake not rashly against our selves nor reject the Counsell of God against our soules h Joh. 7. 30. nor trample under foot the Sonne of God counting the bloud of the covenant an unholy thing i Heb. 10. 29. Chrysost speaks sadly touching this abiding wrath upon the Jewes and the cause of the same 1. Tom. Hâ—m 37. orat 4. for as that bloud being sprinkled on the upper doore-post that is on our hearts speaks better things then the bloud of Abell so being rejected and despised as bloud cast on the threshold and under foot k Mr. Ainsw Exod. 12. 7. it speaks the sorest wrath witnesse the example we are now upon I meane the judgement of the Iews which is become a signe conspicuous to every eye as a Banner displayed or as Ensignes lifted up l Numb 16. 10. Exemplum omnium oculis expositum ut est eâ—ectum signum Trem. †3. There is a third example of a Knight who suffred above twentie yeares since on Tower-hill I will note what he spake to the people at that time when it was time to be serious for he was taking his last leave of them and of the world Thus he spake I was a great gamester and still haunted with ill suck once and it was in France having lost a great sum I solemnly wished would I might be hanged if ever I played againe I quickly forgot what I had so solemnly promised and fell to my game again But now you all see how God hath payed me home a man not likely to breath my last here in so open a place so sadly spake that sad Gentle-man at a sad time and as sad a spectacle And with many good admonitions and savoury expressions he yeelded his body to the justice of the Law and his spirit to Him who abundantly pardoneth and so dyed as one that had hope in his death †4. Dietericus in his Postills m First part imprinted 1631. p. 410. Câ—lum 2. tells us a yet sadder example not of his own knowledge but from anothers Relation of much esteeme and credit with him The Relation is this A young Gentle-woman of good note and breeding portion and proportion answerable had set her affection upon a Gentle-man but too low for her ranke or not rich enough in the friends esteeme yet to assure the young man to her and her selfe to him she solemnly wishâ—d The Divell take her if she marryed with any other The parents shortly after found out a fitter match for their daughter of their own chusing for the other liked them not I remember not well how the maide was pleased but the parents were so the match was concluded This we may note by the way If the question were put to parents what sway reason doth carry in the making of matches I beleeve they that go for wise-men might be posed or else ashamed to answer the truth Affections doe sway most with young persons Money and such by-respects
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 light and the glory thereof we have seen as the glory of the onely Sonne of God upon us who dwelt in the shadow of death hath this light shined Oh happy are the people then that are in such a case how blessed are they to whom the Sun of righteousnes hath appeared they are children of the day and of the light it is day with them alwayes day though neither Moon nor Starres appeare that is though they finde no influence from the earth or regions bordering thereupon But clean contrary it is with them to whom this Sunne of Righteousnesse appeareth not or against whom they shut their eyes as some will do though as the proverb is we should shew them the n Lact. 7. 1. Nec si Solem in manibus gestemus fidem commodabunt ei doctrine Sun in our hands seeing but will not see How miserable are the people that are in such a case they sit in darknesse as they do on the other side of the globe when the Sun is with us nay worse then so they dwell in a land dark as Aegypt was even in the land of the shadow of death For though they have the Moon and Starres upon them I mean the confluence of all outward things yet they sit in darknesse in deep darknesse For as the Sun is to this outward world so is the Lord Christ the Sun of Righteousnesse to the world of beleevers without Him it is all dark with Him it is still light like the land of Goshen happy are the people that are in such a case blessed are the people whose God is the Lord Send forth thy truth Lord and thy light and through the tender mercy of our God let the Day-spring from above visit us This may take up our thoughts very seasonably when the darknesse of the night is past and the comfort of the day is come And it may set an edge upon our desires after the principall thing o Eccles 2. 13. knowledge wisdome understanding For wisdome excelleth folly as light excelleth darknesse And the wise-mans eyes are in his head but the fool walketh in darknesse Knowledge in the minde is as the eye in our little world or as the Sun in the great Thus much by way of Analogie or agreement betwixt the eye or great light of the world and the true light Note we now wherein they disagree and their operation is contrary for it yeelds a great lesson The great eye of the world doth lighten those who have eyes and by a naturall power can apprehend that light They whose eyes are dark have no benefit by it But the true Light lightneth them p Lege Cal. Inst 2. 2. 25. who have no principle of light within them them and them onely who are all darknesse and know themselves so to be and for such who think themselves lightsome and seeing men they are left to the vanitie of their own thoughts If q John 9. 41. ye were blinde ye should have no sinne but now ye say we see therefore your sinne remaineth It is of high g use and specially requires our consideration 2. The day is come and the sunne appeareth so the Creatour thereof hath appointed that it should know its rising and thereby to renew and and refresh the face of things The instruction is touching the might of His power and the riches of His grace creating light in the Soul who at the first brought it out of the wombe of darknesse and causing the light of comfort to arise unto His servants in the darkest night of affliction for it is He also that curneth the shadow of Death into the Morning r Amos 5. 8. And this affordeth a righteous people an hint for a glorious dependance they know that as sure as the morning follows the night so the Sun of righteousnesse will appeare with healing under his wings for if the Sun know his appointed time much more the Lord knoweth His and the Sun of righteousnesse His season when and how to comfort those that wait for Him as they that wait for the morning 3. The appearance of the Sun instructs us touching the glory of His appearance and the exceeding joy the righteous shall be filled with all at that Day For if it be so comfortable to see the light how comfortable will it be to see Him that is the Light of that light If this elementary Sun be so glorious and full of light what then is the Sun of Righteousnesse And if it be so comfortable to see this light how ravishing Å¿ Lege Basil Hex Hom. 6. will that joy be
if we look downward upon the convex surface of the same for the curvature or bending thereof appeares not to the eye nor is it possible it should being but a foot or there abouts in fifteen miles yet something it is But the Globe representing the same which with the earth and sea makes but one tells us what the figure of the earth is so do the waters in compassing the same and the Sun or the Heavens rouling round about But more clearely the fabrick of the heavens declares the figure of the earth whose concave we behold and see it like an Arch or Furnace over us which plainly sheweth the Fornace flammeo same figure to be of the earth And that which is demonstrated in a little circle no part of the surface thereof is uppermost and lowermost in respect of it self but lyeth in a full aspect to heaven though it seemes otherwise to us who live on this side of the Globe as it doth likewise to them who are on the other side in the South Which also clearly concludes That there are e Antipodes though they tread not See Plin. nat Hist lib. 2. c 65. Aug. de Civit. Dei lib. 16. cap. 9. Lact. lib. 3. cap. 23. in a direct opposition to us which so posed the Ancients I meane a people for the word is improper who inhabite that other side of the Globe so clearly I say concludeth this truth and so universally that now to phrase it as one doth it scornes defence This is wonderfull to sense It is so and it must be granted to be so both to young and old for it leaves us all to wonder and no more It leaves us with our light in the darke Note it There is enough in the greatest portion of knowledge to humble us very low And enough in the least portion thereof for there is the greatest danger to puffe us up and make us swell so needfull it is to know the imperfection and shallownesse of our knowledge but more especially to know our selves to be but men And if we conceive so small a part of God here about the earth how little little is that we conceive of Him when we go higher If He be wonderfull in His foot-stoole thinke we and thinke seriously How glorious is He in His Throne This meditation should not be passed over untill it hath wrought us from wonderment to an holy trembling before Him and a godly feare There is one thing more touching the figure of the earth which offers it self and I cannot passe it by though it is very ordinary and familiar and the sense can make report thereof to the understanding It is this A circular or round figure cannot fill up that which hath corners there will be still an emptinesse It tells us this ordinary lesson That the earth and all the stuffe and lumber there cannot fill up the heart of man no more then wind or ashes can satisfie the hungry stomack We may weary out our selves and lay out our stock of time and parts about the encompassing of Capacem Dei non implet minus Deo Tu Deus diligenti Te quantum praecipis oslendes Te sussicis ei Aug. Cons 12. 15. some portion here below but it will not be a portion proportionable unto the nature of the soul it will not profit nor give satisfaction That very seale which made the impression will fill up and answer the same impression and no other for it It is only heaven and the great things thereof which give rest and peace which fills up the heart and makes it stable removed there-from the heart is like a needle shaken off from the pole starre in an unquiet trembling posture when it feeles it self like a Meteor tossed with every motion and still in doubtfull suspence f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12. 29. Behold then The heaven is before us and Christ in our nature hath opened the way thither and There appeares for us And thither-ward must the soul tend if it looks for rest The Lord Christ seemes to speake to every soul as Ioseph to his brethren g Gen. 45. 20. Regard not stuffe for the good of all the land of Egypt is yours Regard not the stuffe and baggage lumber here below ye are borne for higher things Behold the heavens Behold all the good in those spacious mansions is yours This meditation must be followed till it hath set us loose from our spirit of infirmitie bending us down-ward and hath wrought our affections off from things below and raised them upward where the treasure is which only satisfieth thereon to fasten even upon the Lord Christ as the portion to the soul every way proportionable And woe unto us if this meditation doth not work upon us even thus farre for how shall we answer our coveting an evill covetousnesse to our house our increasing that which is not ours h Hab. 26. 9. our heaping up riches or rather as one saith sins i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isid Pelus lib. 2. ep 135. but all this while contemning the blessing our minding earth and earthly things wherein is such varietie of changes and neglecting house or kingdome rather which cannot be shaken How shall we answer this It is not possible saith the Father k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 4. w. to expect pardon for so great a neglect for our eager pursuit after and care about the earth and our neglect of heaven and of our right precious souls which live to all eternitie This will besaid of us if our care be so preposterous which was said of him l Isid Pel. lib. 2. ep 156. who had built him a sumptuous house which he enjoyed a short time but neglected the chiefe and principall thing which leades to those everlasting doores whereat the King of glory is entred in In the one he proclaimes his covetousnesse in that other his great neglect his extreame folly rather So much in way of resolution to the first enquiry What figure the earth hath and what use there-from 2. Whence its dependance or how born up It is Gods question So He demands of Iob m Job 38. 45. 6. Where wast thou when I layed the foundation of the earth who hath layed the measures thereof whereupon are the foundations fastned c. And as it was the Lords question so must it be His answer for there is not a man upon earth nor ever was clothed with sinfull flesh that can shew the Kings matter What then is the Lords answer If we know the Scriptures we know what it is for thus they say He hath founded the earth upon the Seas and established it upon the floods n Psal 24. 2. Vpon the seas and upon the floods what finite understanding saith the Father o Chrysost in Gen. Hom. 12. Neere the middle Ad Pop. Ant. Hom. 9. Lege Hom. primum S. Basil in Hex can understand or comprehend
the Childe It is the Parent he and she onely who know the Heart of a Parent And this as one speaks very feelingly h Chrysolog de Arch sy Serm 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hec. to her son Hector Hom. Iliad 22. p. 814. Should work very much with the Childe what Care and Cost and Labour and Feare he hath put his Parents too But alas Children consider it not for if so they would give all diligence to render back their so due service But if all this work not upon the Childe it should work upon the Parent very much To consider What a barren wild nature his Childe hath taken from him Barren to every seed of Instruction and which is the griefe but not the wonder the more precious the seed is the more barren the nature is unto it the more hard to receive it And yet if this precious seed be not received and the nature of the soyle changed by it Man will sinke lower into misery then a Beast can And in ordinary matters here a Beast may as farre exceed him as he thinks he exceeds a Beast Take a man in his pure Naturalls and we finde it ordinary That a Beast exceeds him which might be further exemplified For many have written very usefully thereof I will take that which I know is of most use and this it is Defects of Reason in Beasts is supplyed with exquisituesse of sense saith Basil i Hex ham 9. pag. 100. Nay there is something more then sense in Beasts and then vegitation in Plants saith he in the same place And so saith the learned Geographer k II. Book cap. 4. sect 6. pag. 229. in his History of the world It is not sense alone which teacheth beasts at first sight and without experience or instruction to flye from the enemies of their Lives Seeing that Bulls and Horses appeare to the sense more fearefull and terrible then the least kinde of Dogs And yet the Hare and Deere feedeth by the one and flyeth from the other yea though by them never seene before and that as soone as they fall from their Dam's c. The truth is and there is great use of it for it tells us what a blow or wound we received by our fall Beasts have many excellencies and much perfection of outward sense And which is of use indeed to hide pride from our eyes they can make good improvement thereof for their safetie and some of them for their Lords-service Only man in his pure naturalls is herein below the beasts as brutish as the Swine l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Protrâ—p p. 44. Fishâ—â—â—s cannot be tamed nor taught Basil Hev Hom. 7. which is the most brutish creature As unteachable as a fish and that is a creature which you can neither tame nor teach But now to instance in a creature most familiar with us and of the very lowest ranke A Dogge And not to speake of his logick which they say he hath and the Hunts-man discernes that so it is This we must note because it is so usefully noted to our hands A Dog will follow m S e Hist of the world 1. Book cap. 12. sect 6. Lege Lipsium Câ—nt 3. Ad. Bel. epi 56. c. Cent 1 epist 44. Cic. lib. 2. de natura deor paper 323. Scal. exerci 202. 6. his masters foot he will keep of the theife and the murtherer he will defend his master if he be strong enough if not and his master be slain for so we reade it hath faln out he will stay by the carkasse till he pine away with hunger or he will pursue the man of bloud and single him forth as if he would tell the beholders That is the man that kill'd my master All this a Dog will do and more then this though this is most strange as experience hath told us And why all this why because he hath received a dry-bone from his masters hand and sometimes a bit of bread Therefore will this Dog put forth his strength to the utmost in way of requitall for his masters peace and securitie Hearken unto this all ye that forget God hearken Will the Dog do all this for a dry-bone and an hard crust n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hex Hom. 9. What will they say for themselves who love not the Lord Jesus what excuse can they finde who forget their Good Master in heaven who feeds them and doth cloth them every day who doth preserve them every moment of the day from whose hands they receive all good and nothing but good nothing which they can properly call evill What will they say so St. Basill reproves unthankfull man so like a swine and fish so untameable so unteachable so farre faln even below a Dog I know not what some may thinke when they spie a Dog here and that he is here for this purpose to instruct his Master we may thinke him too low a servant very faithfull though he be for that purpose But what ever is thought this I think nay this I know and am sure of That there is not a Creature in the World which doth so mightily convince reprove ashame mans ingratitude as the dog doth how so Because he doth so much for so little And man doth so little for so much And let us observe it well and make this as familiar with us as our dog is for we shall have no excuse for the neglect of our service to that Lord who gives us to reape where we sowed not and to dwell were we builded not we shall have nothing to say why we are unmindfull of such a Master The dog hath led me a little beyond my mark but not out of my way my scope here is but this to shew that so we are degenerated so low are we falne the Beasts exceed man in their Naturals and men in their pure Naturalls make not that improvement of their senses for their Masters service their owne safety and mutuall comfort each with other as the Beasts doe no cause we should be proud of our Naturals And for Intellectuals being without that which the Apostle saith our speech should be seasoned with the Salt of Grace they may prove and ordinarily doe like Absoloms haire deadly So I remember a Knight that suffered upon Tower-hill acknowledged who had not returned his gifts to the glory of the Giver Nay more for wee hope better of him they make a man more miserable then the beasts that perish Achitophel is a sad example hereof so is Machevil who say the Italians so I learne out of Bishop Andrews rotted in pson Reason and speech they are the chiefe properties differencing man from a Beast Reason is the Ratio Oratio Crowne of a man his tongue his glory the same word in the sacred Tongue signifyes both But if man shall depose reason taking from it Her soveraignty I mean in earthly matters then will a man be
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 thitherward 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 fiâ—st B. c. 11. sect 8 ω. 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 Inter. 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 Cbrist 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 return and to say as they doe who have better learned Christ We must know 1. That Satan is a devouring enemy still watching our destruction 2 As his name is such is he he will accuse us for those very sins he now tempteth us unto and will upbraid them to us unto the confusion of our faces 3 That we have no means to avoid his baits but by flying from them nor have we any other means to impale and insconce our selves against this Monster but in the Name of the Sonne of God the onely Name that terrifies him indeed being call'd upon and beleeved on in Truth And then by flying from and avoiding his baits those great Enchanters whereby he bewitcheth us beguiles and overcomes so many And here it is not impertinent to remember an usefull answer to a grave and weightie question proposed to an honest and learned u Isid Pelus lib. 2. ep 164. friend by way of wonder The question is this How it comes to passe That the divell now wounded in his head and spoyled by our great Captain and Prince of Salvation should yet prevaile so mightily in the world and carry so many captive as he doth and
lesse noise it makes Hence it is That the rich mans wealth is his g Prov. 18. 11. Strong Citie and as an high wall for all this is but in his own conceit Hence it is That men in eminency of gifts and place are so taken up with the person for a time put upon them That they both in look and speech and gesture shew that they forget their naturall condition That they must lay aside their persons and dye like men and give account as stewards what they have gained Lastly hence it is That our owne Righteousnesse seemes so lovely in our eyes when as it is but like filthy rags and dung such things we may not otherwise name so filthy they are And were it considered it would help much to cast a spewing upon our glory h Hab. 2. 16. 1. Act. 8. 9. Thus we have seene what it is and whence it is that blows up the vaine heart of man making it think of it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above what is meet i And thence we may fetch helps and remedies against its pride for if it is but a vaine opinion a flattering conceit a false valuation of things that doth deceave us we must labour to rectifie our judgements and to understand the truth and realitie of things that we may not be deceived Secondly if it be the want of the right knowledge and true understanding of our selves that makes us over-value our selves we must learn to understand and read our selves a great and an hard lesson k An hard thing to know ourselves Not only the eye of the body but of the minde too wants this noble facultie of looking inward c. Translated out of St. Basi Hex Hom. 9. p. 103 and our own principles so as we may know our selves to be but men poore weake men deceitfull upon the ballance and very wanting The summe is we must study how to rectifie reason and to take a true scale and a right estimate of our selves and things not as they seeme and appeare to bee but as they are indeed at first †1. Is it my apparell that would puffe me up because my cloth is of a finer threed then some others is This is a false valuation for the sheepe had it on its backe before my selfe yet was it but a sheep then and the same now so Sr. Thomas More would prick the bladder and let out that windy conceit l Hanc ovis olim gestavit nec aliud tamen interim quà m ovis suit Vtop lib. 2. pag. 166. †2. Is it the gorgiousnesse of my apparell the pompe of the same which would puffe me up That were but a m Act. 25. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Tom. 6. Religi 601. α. Mirantur quenquam esse quem exiguaegemmulae aut lapilli dubius oblectet fulgor cui quidem stellam aliquam atque ipsum denique solem liceat intueri Ibid. fancy and a windy conceit also A poore ornament it is which is put on and off And a windy conceit it is and most unworthy of a man to be taken with the shining or glittering of some Gold-lace or Iewell who can point to the earth below him to the Lilly there And to the heaven above him to the Sun and Starres n Prov. 18. 11. there so the same Author would let out that wind also †3. Is it the portion a man hath in the world above his brethren which bloweth up the bubble What is all that more then in conceit neither a strong citie nor an high wall they cannot deliver in the day of trouble It is but a meere conceit we thinke they can And what is a fat and ful possession of these outward transitory things if there be leannesse in the soule if that be blown up with these vanities As certainly it must be so and can be no otherwise when these outward things have stuffed and cram'd our hearts so that they are made fat and blown up with them An heart filled with this winde o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazianz ep 18. 52. pag. 781. You may better trust the wind or letters written in water then mans prosperitie And so uncertain it is that we may with a speedier course hasten to God where is certaintie and no shadow of change is as barren of true grace pride and grace are incompatible as the surface of that earth is where these treasures are which is as barren the naturalists as the parched places of the desart They are great snares and intanglements and impossible they should be otherwise without a great measure of grace from God with whom all things are possible and watchfulnesse over our selves which consideration should rather humble us Better they cannot make a man therefore the Heathen would not have them called Good Things But worse ordinarily they make him more proud against God more insolent and oppressing over those that are below and inferiour unto him And very unsatisfiable they are and therefore disquieting also like thorns to the head we may as well undertake to fill a bag with wisdome a chest with vertue as our hearts with gold silver riches high room with any earthly things no reason those things should puff us up or if there be reason in it it is from our wisdome which must be ceased from p Pro. 23. 4 5. for why should we let our eyes fly upon that which is not so uncertain and fleeting it is and being grasped after and enjoyed doth presse us below our selves even lower then the place whence it was digged †4. Is it an hairy bush of vanitie let out to spread beyond its reasonable and due proportion that would blow me up That were a monstrous conceit How can that adorne me which hath proved an halter or how can that commend me which the Spirit hath concluded to be my q 1 Cor. 11. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 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
and naturally to evill and yet as that moves so the other wheeles stirre But it is said That it is impossible to have command of Object the fancy It is the old and common objection few are morally able to apply themselves all the day to exercises becomming the day And then when darknesse commeth to command the fancie to busie it selfe about that which according to rule was done in the day time impossible this It is so Few are able none are able Few morally able no man possible able to do as was spoken and when darknesse comes as we heard Moses hand though a servant of the Lord and mightie through Him will quickly be wearied and hang down It is the propertie of the Lords Arme to have it stretched out still And this Arme of His can do what He pleaseth He can make a brittle glasse to hold together though knockt against a stone This He can do and this He hath done but it is very extraordinary He can make Moses endure fortie dayes together and keepe his thoughts as his body was in the Mount all that time But these are extraordinaries and they serve like scaffolds at the first founding and raising of a Church and when the building is up the scaffolds go down we say then That none are able to do as we heard A man is supposed in a Christian e Homo supponitur in Christiano And yet we say and we say truth that a man may command his fancy It hath great power over us and we some over it if we have not we shall be as the swine We must not despise what the Philosopher teacheth in his Ethicks That a just f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honestorum hominum honesta etiam sunt somniaâ— Arist man is differenced from a man unjust not by sleep but by dreames And we must not deny that to the fancy in moralls which Aristotle thought possible The words immediately before were once well weighed though by some now found light They are these or to this purpose It is possible that our fancy in the night may hold some conformitie with the dayes employment for if our minde in the day-time be intent upon good employment and well fixed thereon our sleepe may rellish of the same employment also and our fancy may make return of something whereof we so fastened on in the day as well as it will do in other vanities The fancy indeed is a wild and ranging thing As it may be affected by the eye and from the stomack we can command it no more then a flock of geese in a meadow or of birds in the skie if there be a distemper in the belly or g Cujus cerebrum est in ventre ingenium in Patinis Agrip. ep 18 brain the fancy follows it and by the representations thence we shall see plainly it doth if the guts be in the head and the braines in the belly so it is with some men as Agrippa to his friend the fancy will be out of order as it is certainly out of place for it will be in the belly too still where the brains are The Poet k Claud. lib. 3. Praesat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysâ—st in Gen S r. 6. ω. hath resolved the case long since what we think on in the day we dreame on in the night He that eagerly seeks preferment in the day may perhaps think his bed the Court and so solicite the businesse in his sleepe The fancy moves as the dayes employment acteth it As we practice in the day we fancy in the night If a man follow vanitie in the day-time his fancy will represent it on the bed But he whose practise is contrary shall finde a contrary working The Preacher i Eccles. 5. 7. gives us a good lesson In the multitude of dreames and many words there are also divers vanities But feare thou God If thou fearest God thou needest not feare thy fancy nor thy dreames Thou shalt not be afraid yea thou shalt lye downe and thy sleepe shall be sweet k Close thy eyes with thoughts of God and His goodnesse and thou shalt have sweet dreames Thy fancie shall not be troubled Châ—ysost Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 3. 24. Briefly then and directly to conclude the Answer we cannot when darknesse comes and we are closing our eyes we cannot then determinate our fancy to this or that object specifically This were a conceit and fancy indeed too light to trouble our tongue or pen withall It is as impossible so to do as to preach sleeping as one made beleeve he could and all beleeved him who knew not That Answ preaching was a worke of a waking man But this we say also That we may so imploy and exercise our imagining facultie in the day-time that the same facultie may relish and taste of the dayes employment This is possible nay it is not possible to be otherwise Therefore I say not we may but we must give all diligence to watch and wake over our fancy thereby to determinate it to good which is possible through Him we can do all things for this determination makes such an impression and sets as I may say a Bias upon the fancy in the day-time that accordingly it runs when the outward senses are bound We allow for humane infirmities and know through grace they are dispensed with And we may grant also what the Philosopher hath said and concluded If a man could be coÌ„manded to think nothing by himself but what he should presently speak out he nor no man were able to endure it though but for one day l M. A. Ant. Med. lib. 12. lin 3. p. 198. But because we cannot attain to such a puritie as we should strife after just with the Copie we may not wallow with the Swine And what we cannot have an absolute command over we will not cast away our power wholly as who will take no charge over it at all There are many in the world who say they cannot when indeed they will not they question their power when they should their will and they take from their power bestowing it upon their lusts So much to shew we may have power over our imagination if we have not lost the power over our selves Now it follows That we must exercise the said power and charge or else we shall lose our selves in the emptie conceits and Mazes thereof Imagination seemes an emptie windy thing but hath reall effects for there is a mutuall working and reflux between the will and the imagination Imagination stirs up the will and as the will is affected so imagination worketh And therefore they whose will is guided by their fancies live more like beasts then men in whom phantasie is the chiefe ruling power and so we fall lower then the beast For if we roule wickednesse about in our imaginations like a sweet Morsell under the tongue we do in so doing personate these m 〈◊〉 〈◊〉 〈◊〉
mean if being so unlawfully knit it cannot be lawfully undone then whether our provision of laws in Church or Common-wealth are not too short for the pulling out of these cankers These be matters too high for me but I am sure of these two things which I speak very feelingly as one who knows the heart of a Parent 1. That my childe is a much more valuable commoditie then is my purse my horse or my mare A childe is a fathers earthly treasure the other are trifles in comparison and being lost may be made up again It is not so with a child if a ruffian-like-hath stolen her affections or her away and another alike person or Priest hath married them this losse is unreparable the Parent cannot recover or make it up again And what can recompence this losse A childe is stolen away she is unequally yoaked for eternitie for life I am sure The Parent now may complain sadly and that is all for help he cannot 2. This I know also That those of that sacred order for so their orders have ranked them deale herein most dishonourably and unworthily and do offer such an affront to Church and Common-wealth as in no one thing more or a greater opprobrie I think now of the Institution of Marriage how sacred that was the honour and dignitie of the same and how this Minister hath abased himself and vilified this sacred ordinance and now I commend him to the eye of the civill Magistrate and from his hand to the hand of his fellow Minister the hang-man I mean for I pray for him That he may suffer as a notorious malefactour Because he doth most notoriously abuse his office scandalize his sacred order and which is yet worse doth more hurt to the Common-wealth then hath the most notorious Rogue in Newgate I am very sensible and sure of what I say The servant before spoken of must be remembred too the Cart or Bride-well is a fit punishment for her but too easie a punishment for such an one who for a trifle will hazard the casting away her Masters jewell I have done with the pandar and his fellow Minister both 3. Sometimes I have observed that the Parents on the one side have been well pleased and contented to wink and give secret allowance to an unwarrantable proceeding the Childe they think will choose better for it self then they could have done And here I must tell also what I have seen and observed further which is That crosses have presently followed the conclusion of the match which one side gave secret allowance unto in hope of advancing their Childe either a present separation hath followed The sonne hath been posted away into some forrein Countrey else some strangenesse of affection for such love is quickly cold bird like as Clemens h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠10. pag. 144. saith it cannot be fixed Some thing or other hath happened that crossed and blasted all their hopes 4. I have observed some also being at their own libertie to make their own choice not so carefull and upright this way They have carryed things in a cloud some things they have made more then were some things lesse some things they have concealed which should have been made known and some things have been presented under a colour and shew and all to compasse a poore end some wealth and repute amongst neighbours but things have proved contrary they have embraced a shadow and lost the substance They preferred a poore accessory before the principall and so have been paid with winde with counterfeit coyne instead of currant I could instance in some now widows and widowers who at this present do smart openly and in the eyes of others for their reservednesse their secret and cunning contrivance and imposture this way nor could it be otherwise for it is not Gods way we cannot expect a blessing in it What I compasse by guile and cunning doth but serve to increase my after discomfort A foundation i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piad Nem. od 8. layed in unrighteousnesse will be like a tottering wall at the best but like a house built upon the sands and tending to ruine And therefore this should be a warning to those who have any hand in this so weightie and fundamentall a businesse the issues whereof are so great And hence follows their rule which is this Look wherein a man expects the greatest good and his expectation is larger in no other thing then in marriage being most ancient important fundamentall to a sweet societie of life and a great number of mutuall obligations and profitable offices flowing thence therein now in a businesse of so high concernment Let a man proceed in the greatest evidence and clearenesse of dealing not swerving one jot or haires breadth from the wayes of sinceritie and truth This is the direction and I would have it evidence my minde when my tongue cannot And now childe to make application of all to thy self and way for thy better provision considering the premises That marriage is a businesse of such and so great consequence and concernment That the band is so strait that nothing can dissolve it but death or that which is to be punished with death that if there be an errour at first it is hardly recoverable afterwards considering all this I that might command thee do intreat thee by that worthy name called upon Thee and thy sacred vow then given By all the engagements of a childe such be all thy parents travell for thy good By all the comforts thou canst hereafter look for Be well advised first before thou doest proceed in this great businesse which requires such and so much deliberation Be I say well advised first By whom not by thine own heart aske not counsell there it may be and is in such cases strangely corrupted nor by thine own eare there is prejudice nor eye that is blinded nor affections they are troubled and can give no certain answer Nor by thy self for now thou art not thy self Thy judgement and reason are quite steeped in affection k Affectiones facile faciunt opiniones Yeeld thy self wholly up to those who have the oversight and charge over thee that is my charge There leave this great businesse and submit Here shew thy obedience as thou lookest to prosper All thy deportment from the yeares of understanding and onward thy gesture thy words thy actions should all at all times sweetly and child-like speake out and shew forth thy dutie to due observance of thy parents So as all that look on thee may heare and reade it in thy whole carriage and all short enough to answer thy debt But here is the principall businesse wherein they that have the charge over thee look to be observed And as thou doest observe them here so look to prosper I will read a short story here wherein we shall see a great example of a childes dutie at this point The greater the
place then in example Therefore what is done a misse in thehouse 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 Senec. 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 too farre Wives must not shine then the brightest when Angariari Parabolam 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 Laz con 1. Greeke Father applying it to Ministers waiting when God will give repentance the reward will not be lost no nor the labour neither for if the wife cannot better her husband yet she will make her selfe the better as the old saying is i Mariti vitium aut tollendum aut serendum quae tollit maritum commodâ—orem praestat quae fert sâ—se meliorem sacit Aul. Gell. lib. chap. 17. and it concernes the wife as well as the husband But how bad soever the husband be his badnesse shall not beare her out nor have her excused for the neglect of her proper duties and walking with God in his wayes nothing shall plead her excuse for any neglect therein We are apt to quarrell with our blessings much more with our crosses and with that calling that God hath set
Pleasure not so properly for saith one l Isid Pelusit l. 2. epist 240. How can we call that Pleasure which causeth so much sollicitude and carefulnesse madnesse saith the Author before we take it so much trouble and wearinesse in taking so short a satiety presently after and so much anxiety and perplexity of spirit anon or some while after If this be pleasure that hath so much sower and gall in it then we say well when we call it so The onely remedy against this Siren or Witch is to binde our selves as one was to the mast of his Ships m Hom. Odyss lib 12. Resolution the morall of that fiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Ad Gentes pag. 55. with the cords of strong resolution n Psal 17. Act. 11. 23. unto a constant walking onwards in the wayes of holinesse I am fully purposed saith David c. But for preventing this snare and fortifying our selves against it and to learne us to call it by its right name something hath beene spoken in its proper place which I will not recall here There are other snares in plenty so many that it is impossible to give severall remedies against them But yet to speak in a word and yet enough for prevention that our foot be not taken by them note wee There is one thing which God hath appointed as our watch-keeper and will hold us waking and well provided against them all if it doth its office and this is feare feare I say according to Godlinesse It is the most waking affection and most serviceable of any if it doth its office It is the house porter the bodies spiall and the soules too still keeping watch it is next to love the most commanding affection our keeper and p Sit moderatus cibus nunquam venter expletus plures quippe sunt quae cùm vino sint sobriae ciborum largitate sint ebriae c. Hier. ad Hist ep 17. pag 204. c. Lege epist 14. Truths keeper also it is the best king in the world The great or little for it keeps both Tables I will say no more of it for I cannot say a little but let us observe what it will doe what good service to a man if it be right and we use it right Iude o Vers 12. the servant of Iesus Christ tels us of some who fed themselves without feare That is who fed themselves suspecting no snares at their Table or in their meate whereas according to the plenty there there are plenty of snares in both A feare now according to godlinesse will make us to prevent all So likewise there are some who goe to bed q Tenenâ—i codicem somnus obrepat Ibid. p. 205. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The feare of God is a Catholike remedy c. Clem. Alex. Protrep p. 52. 86. without feare as if there were no snares in sleeping nor in waking whereas in Bed wee shall finde many snares a feare according to godlinesse inables against these also There are some who rise again without feare who walk abroad without feare who converse with men and amidst the affaires of the world all this without feare as if there were no snares in all this whereas there is no lesse variety of snares then there is occasions or things in the world Feare according to godlinesse awakens a man he can look before him It armes him against all In a word feare helps to feed a man with food convenient for him It cloathes him as with a garment It armes him as with shield and buckler it keeps him in his walk and course as under watch and ward It guards the eye eare hand and foot that all may do their office and keep in order It aweth his very thoughts All this feare doth if it doth its office which is to keep the watch strong for this is certain If I feare death to be in the pot I will not taste of the pottage And thus soveraign it proves to be because it winds up the heart continually to God who promiseth to be a sanctuary to all such who feare before Him The Wise mans counsell is notable Be thou in the feare of the Lord all the day long r Prov. 23. 17. For it is a conclusion of experience A wise man feareth and departeth from evill But the foole rageth and is confident Å¿ Prov. 14. 16. as if there were no snares in his way whence it commeth to passe that his foot is taken like a bird in a snare he is holden by it and cannot be delivered for this is a resolved case also Happy is the man that feareth alway But He that hardeneth his heart shall fall into mischiefe t Prov. 28. 14. And so we have enough in one word for the prevention of all these snares which are ever strawed thickest in a full and plentifull state There are snares in wants also O give me not too little saith Augur but feed me with food convenient for me u Prov. 30. 8 9. lest poverty be a snare unto me lest I put forth my hand to that which is not mine and take the Name of my God in vaine such a snare there is in poverty Therefore to help thee here and not mention what hath been said though it would fit very well I will reason out this point with thee If God make thy family like a flocke of Sheep and thy pasture be bare if the Mouthes thou hast to feed be many and thy provision of Meale is now toward the bottome if thy charge be increased and thy meanes shortned if so I know here is a straight and a burden Want is a burden x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost de Lazâ—r Conc. 1. saith the Father grievous to be borne they will tell us so that feele it But yet as the same father elegantly saith Wee are all Stewards and we must all give an account what shall the poore man give an account of who hath scarce any thing Sermone praecedent pag. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to give to his mouth The Father answers The rich Steward must accompt with his Master how bountifull he hath beene according to his Masters appointment And the poore Steward hee must be accountable too how patient he hath beene under wants how hee hath humbl d himselfe under the Almighty Hand And how dependant upon that hand If there bee a straite and the Meale be at the bottome here is an hint of a glorio is dependance upon Him that multiplyed the oyle and the meale and the Loaves And with the fewer loaves though the power was the same fed the more And the more was remaining upon Him That doth cloath the Lillies feed the Ravens makes a path in a wildernesse causeth water to flow out of a Rocke or in a parched ground filled the Valley with water when they saw neither winde nor raine a 2
King 3. 17. It is good and safe to depend here Infinite power and goodnesse can never bee at a losse nor faith which lookes thereunto can be at stand Faith makes up a life without the creature It cheeres the countenance without oy le b Famem vera sides non time◠Hier. lib. 2. ep 18. p. 221. refresheth the spirit without wine glads the heart strengthens it without the bread of men It is certain a soul that hath such a dependance is never fatter better liking then when his pasture is shortest like a wildernesse It is fattest in the winter as some creatures are when there is no greene thing but ground trees and all are all covered Then this soul can pick meat when the heaven is brasse and the earth iron Then even in such a time the soul can live rejoyce and joy in the Lord the God of Salvation Habb 3. 18. This is the onely way which will lead thee through the snares which are in wants that thou shalt not be intangled with them not put forth thy hand unto wickednesse If thou canst finde no way God can make a way only thy part is if meanes be short to trust the more And to lengthen thy hope Hope we say is an inheritance for a King and this God will provide makes Gods children confident It is good to be in a depending condition then we roule our selves upon God The depending soul can best track the wayes of Gods providence and seeth how wise and admirable they are whereas the fulnesse of outward means obscureth the lustre of that track and draweth the heart unto them from a providence And now I need not bid thee use all lawfull means for dependance on a providence doth establish the means and us in the use of them It is unreasonable to think that God will feed us from Heaven when we may gather our meat from the earth He worketh not extraordinary in a fruitfull land where the plough can go I mean in that place and time when our hands can work As we must not trouble our selves about Gods charge as it is usuall so to do So we must not neither neglect our own charge which is to give all faithfull endeavour and having done it then stand still rest and wait for His blessings who hath said I will not leave thee nor forsake thee And now we are upon thy duty and charge heare some lessons which may be of use for thy better discharge thereof Therefore the chief lesson follows for it makes all easy Let the law of the Lord be never out of thy minde nor His word when houshold employments admit vacation for she that is married careth for the things of the world how she may please her husband be out of thy hand That 's an holy word saith Clemens d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protrept p. 41. which makes holy as He is and like Him Tongues there are but one is enough for a woman and work enough to use that one well Other learning there is too but like nuts e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 1. 199. I referre to thy sex it nourisheth not This word makes f 2 Tim. 3. ω Lactan. lib. 3. cap. 25. perfect and throughly furnisheth All necessary truths are plain there and nothing dark g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Protrept p. 42. to him or her that will come to the light by earnest h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Matt. Hom. 25. prayer asking of Him who is the Father of lights who leades into all truth And if He joyn himself to our charriot we shall go on and encrease mightily for it is in the strength and with the encrease of God I can but point at what I would say For thy instruction this is the chief Take counsell from this word and from this Great counsellour then thou shalt be taught indeed to answer thy worthy name worthily and all those relations thou standest in as becometh first to children The chief burden of our charge as they are the chief of our possessions The rules are what was mentioned before I shall not recall 1. Thou must not set thy heart upon them as was said but keep a watchfull eye over them thereby keeping them in awe and begin betimes sit close here children are like a wilde asse colt if thou dost not over-rule them they will overthrow thee and themselves It is a pretty observation I know not how true That great mens children learn nothing by order and rule but to mannage their horse well and the reason why they are so carefull therein is because they know their horse is neither flatterer nor Courtier he will not stick to cast First part p. 253. them as soon as a meaner person if they hold him not strait in and themselves close to his back It is so here if thou doest not sit close upon them upon servants also holding a strait hand neither slacked nor strained if not they will runne headlong What ever honour is due none will be payed unlesse it be honourably commanded I mean with authoritie and with a countenance commanding a respect and a reverence Let this bridle loose once and they will let loose the bridle before thee i Job 30. 11. Essrenatè in me invecti sunt quasi immissis vel excussis habenis Trem. first part that is they will speak unreverently and scornfully as if they were not children nor thou their Mother and the order will be inverted the childe will be above and the parent shall be below And therefore hold fast here Thus much or this little rather for I have spoken to it before that thou mayest maintain thy authoritie over them if thou loosest that thou wilt adventure thy comfort in them Covet after the best callings but be not ambitious to make them great here below It had been a good ambition in the Mother if it had been spirituall to be an earnest sutour for the preferment of her children to Christs's kingdome k Hoc praecipuum est uti piè sancteque vivant dixit uxor Calv. epist 101. No preferment in the world comparable Do thy best here Grace is a sure commoditie and however the world go the trade of godlinesse cannot fail Make sure of that for thy self and thine what thou canst trade heaven-ward the world and trading here will fail l Reade Chrysost in Gen. Hom. 66. w. Put up thy prayers for them be not wanting at the Throne of Grace thy prayers may return when thou thinkest not and with much more advantage then thy cares Mark that We suppose thou hast servants too a great part of thy care and charge and then there is work enough for thy tongue thy eye and thy hand thou being a leading hand in All. 1. Work enough for thy tongue I mean not therewith to trouble thy house as some do filling it with winde as with smoak which is the