and sober-clothed and sober-employed This is the fifth means to set our affections on God To be sober in all things The sixth is this when we see how apt our affections are to fly out upon vanity to clip their wings of much of their lawful liberty not only to abstain from things that are evil and unlawful but also to abstain from many things that are lawful There be a thousand lawfuls that thy heart does affect which if thou do not abridge thy self of thou shalt never be able to set thine affections upon God This rule Socrates the very Heathen observed no man can be safe from falling into unlawfuls but only this man saies he that abstains from many things that are lawful It 's lawful to drink strong drink but for thee that art apt to over-desire it it is dangerous It 's lawful to go finely but for thee that art apt to be proud of it It is not safe to goe to the utmost of what is lawful If thou usest the utmost of a thing that is lawful one step further is unlawful It is not wisedom to go to the utmost ridges of a rock just at the brow of a high cliff though the ground thou goest on be sure yet thy going is not sure how soon mayst thou slip with thy foot how soon may a giddiness in the head come upon thee and then thou break thy neck Perhaps thou mayst go steady yea but perhaps not but topple down on a sudden and be dashed to peeces It was lawful for Dinah to go forth and to see the daughters of the land but thus she fell to be ravisht and used like a whore Gen. 34. 1. It was lawful for Iehoshaphat to visit King Ahab but his using this lawful visitation drew him to partake in some measure of his sins It was lawful for Daniel to eat the portion of meat that the King gave him but he would not Dan. 1. 8. That very lawful thing if he had used it it would have defiled him All these things are lawful for me sayst thou yea but all these things are not expedient because if thou takest thy liberty in all things that are lawful thou wilt quickly be a slave to thy lusts and under the power of inordinate affections All things are lawful for me saies the Corinthian yea but I will not be brought under the power of any sayes S. Paul 1 Cor. 6. 12. As if he had said all things of this nature are lawful but I count it not expedient to use them for all that why because if I should take liberty in this kinde I should be brought under the power of my sinful affections Cavendi sunt affectus ne illius nos ipsos subjiciamus sayes Peter Martyr Take heed of thine affections they will instantly inslave thee Follow not thy pleasure so much as thou mayst nor thy profits and earthly employments so much as thou mayst drink not and sleep not and jest not so much as thou mayst for if thou dost thine affections will be caught or ere thou art aware Many men and women they will be enquiring and questioning what is not this lawful and is not this lawful Is it not lawful to have a little recreation every day Is it not lawful to be merry and to tell a merry tale and to break a jest now and then Is it not lawful to sell Ale and keep a victualling house Is it not lawful to wear such a geegaw or to plat ones hair after such or such a fashion These questions sound like the speeches of fools that are likely to be gulled in their affections by Satan For what though they be lawful I do not deny they are lawful but the question is this Be they safe and expedient for thee when thine affections are sure to be needlesly agog upon these things O do not needlesly endanger thine affections if ever thou mayst remedy it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Chrysostome Look thou be not a slave of thine affections thine affections itch after this and that look thou do curb them if thou dost not curb them of many things that are lawful thou wilt never be able to set them upon God This is the sixth means to set our affections on God to clip their wings from flying upon the things here below The seventh is this to be abundant in the exercises of godlinesse We must be abundant in prayer and in all other exercises of godlinesse When Paul had exhorted good Timothy to be exercised in godlinesse 1 Tim. 4. 7. in the next verse he gives him a reason why he so exhorts him Because saies he godlinesse is profitable unto all things If godlinesse be profitable for all things then certainly its profitable for this to set our affections upon God Abound then in good duties abound in good conference abound in good and gracious acquaintance abound in godly meditations This was Davids means whereby his affections came to be earnest upon God O how I love thy Law it is my meditation continually Psal 119. 97. his affections were even wrapt up in his God O how love I thy Law he was not able to expresse how his affections were wrapt O how love I thy Law How came they to be so the reason was this He was abundant in godly meditations It is my meditation continually Abundance in any thing causes the affections to abound The voluptuous man is abundant in his pleasures he abounds with his hunting and hawking and gaming and merriments and therefore his affections are abundantly set hereupon The covetous man his minde abounds in thinking of the world his memory abounds with remembring the things of the world his tongue abounds in talking of such matters his labours and his cares abound in this kinde and therefore his affections are abundantly set upon these things There is nothing makes the affections so excessive as abundance Abound then in the exercises of Gods worship if thou wouldest have thine affections to be abundant that way Never think thou canst pray enough hear enough speak holily enough examine thy soul enough nor sanctifie the Sabbath enough never think thou canst reform enough or do any duty enough Men serve God as little as they dare they pray and hold out in their prayers as little as they dare they shew themselves for God as little as they dare these mens affections can never be upon God because they love not to be abundant in good duties thy heart is a great deep Psa 64. 6. It is not a little winding or a little turning will fetch up a Bucket out of a deep Well So the heart I say is a great deep a little praying and a little hearing and a little amending will not fetch up the affections from this great deep unto God no Thou must be abundant in goodnesse and in the duties of goodnesse if thou wouldst have thine affections set upon God provided alwaies that thy heart be renewed and quickned
zealous otherwise he hath no faith If he have no faith he cannot be saved 3. That man is in the state of damnation that loves not God He that loves not the Lord Jesus Christ let him be Anathema Maranatha that is let him be accursed and accursed for it is the greatest curse in the world it is the curse of the Gospel Let him be accursed and double accursed that loves not Christ Now a man never loves God if he be not zealous qui non zelat non amat He that is not zealous in love does not love love is termed zeal in the Scripture Iehu indeed the truth was he had no love to God he thought he had though and therefore when he would tell Iehonadab he had love to God he tels it in these words Come and see my zeal I have to the Lord of Hosts 2 King 10 16. That is see the love that I bear to the Lord of Hosts Zelus debet esse non modò in affectu verumetiam in intellectu is a saying zeal must be in the minde and zeal must be in the affections both are required to this zeal that I speak of If thou beest not zealous it is most certain thou hast not a jot of true love Zeal is more seen in that affection then any if there be any and therefore if there be no zeal in thee to God and his wayes there is no love thou art yet under wrath 4. That man is in the state of damation that was never taught of God Christ promises that all that are his shall be taught of God taught of God to be holy as he is holy taught of God to love one another taught of God to walk in all newnesse of life Every man look what he is taught in therein he is zealous Paul before he was converted he was taught in the ceremonies and his Fathers and therefore therein was he zealous I was traditions of taught sayes he according to the perfect manner of the Law of the Fathers and was zealous Act. 22. 3. Alas poor soul had he been better taught he had been better zealous I doe not speak of the outward teaching of the ear only but also of the inward teaching of the heart his very heart such was the policy of Satan his very heart was taught in those things and therefore he was zealous of them The covetous mans heart is taught to be earthly therefore he is zealous for the world The proud mans heart is taught to be proud therefore he is zealous for his credit and esteem The voluptuous mans heart is taught to be vain therefore he is zealous of his pleasures Alas such were never taught of God The devil teaches them and their lusts teach them and the examples of others teach them Alas if thou beest not taught of God how to walk in newnesse of life thou canst not be saved it is better to be unborn then untaught and this as you see cannot be without zeal unto God 5. That man is in the state of damnation that cannot yet be pitied If thou beest zealous for the things of this life and not zealous for heaven zealous for thy pleasure and not for Gods glory thou art not to be pitied and thou wilt have pleasures take them and thou wilt to hell goe who will pity thee Deformitas sceleris aufert misericordiam It is true it would pity a mans heart to see a poor soul weeping and howling for his sinnes and yet go to hell It would pity a man to see a blinde Papist whipping himself praying on his Beads giving all his goods to the poor confessing his sins to his Confessor fasting and afflicting his body zealous in his blinde superstition and all to save his poor soul and yet go to hell it would pity a mans heart I say to see such a man goe to hell as how can he otherwise yet it would pity a man because he is zealous for God in the blindenesse of his zeal As it pitied the Apostle to see his brethren go to hell that were blindely zealous for God Brethren my hearts desire and prayer to God for Israel is that they may be saved for I bear them record they have a zeal of God but not according to knowledge Rom. 10. 1 2. It pitied him that such as were blindely zealous for God should perish But whom will it pity to see thee go to hell thou hast no zeal at all that way No no thou art zealous after the things of this life and after thy lusts as God told Ierusalem Who shall have pity upon thee O Ierusalem Thou hast forsaken me sayes he Ier. 15 5. Who will pity our drunkards and our whoremongers who will pity you that are zealous in your sins and abominations ye are not so much as the objects of pity Is it so that the zeal of our affections is due only to God Is it so that God does demand it and that we are bound upon pain of death and damnation to give it to God Is it so that we never repented we never beleeved never were in Christ never loved God never were taught of God never can be pitied unlesse we give the zeal of our affections unto God Then O then let us consider the lamentable condition we are in as long as the zeal of our affection runs otherwise I beseech you consider these eight things which may convince you what a woful condition ye are in First Zeal is the fire of the soul Look what thou art most zealous upon that sets thy soul in a fire Every man and woman in the world is set on fire of hell or of heaven Now if heaven have not set thee on fire hell hath set thee on fire thou art set on fire of one of these two As it is the blessedest thing that can be to be set on fire of heaven to be zealous for the glory of God and the saving ones soul zealous for the getting of grace and zealous in the duties of religion so on the contrary it is the cursedst thing that can possibly be to be set on fire of hell Thou which art a swearer a lyar a filthy speaker whose mouth talketh of vanity thy tongue is set on fire of hell the tongue is set on fire of hâ—ll sayes the Apostle Iam. 3. 6. Thou which art a voluptuous man that lovest thy pleasures and delightest in vanity more then in better things thy heart is set on fire of hell thou which yeeldest to the temptations of Satan the devil tempts thee to go proudly in thine apparrel and thou yeeldest the devil tempts thee to smother thy conscience and thou consentest The devil tempts thee to put off thy better obedience till another time and the temptation takes hold there is never a temptation of Satan but it is a fiery dart the fiery darts of the devil Eph. 6. 16. Well does the Apostle call them fiery darts of the devil sayes Saint Chrysostome
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such sayes he are the sinfull lusts and affections they are all fiery set on fire of hell this is one misery and this not a small one zeal is the fire of the soul and if it be not set upon God it is set on fire of hell Secondly Zeal is the running of the soul If thou beest not zealous for God thou runnest away after the things of this world thou dost not only go after vanities but thou runnest not only go after thy pleasures and thy profits but thou runnest As the affections are the feet of the soul so zeal is the swift running pace of these feet I will run the way of thy Commandments sayes David that is I will be zealous in it It is a long way to heaven especially now since the fall it is a very long way to heaven and death will overtake us before ever we can get there unlesse we run and therefore Saint Paul commands us to run fast enough lest we never get there So run that ye may obtain 1 Cor 9. 24. Now had we not need to set our zeal right for that way we run that way our zeal stands If the zeal of our affection stand to Godwards we run onwards to heaven but if it stand to the things here below we run onwards to hell I reade of Tiberius Nero who when his brother Drusus lay sick in Germany he ran two hundred miles in twenty four hours to visit him But we may finde tanker runners then so in sinne some in drunkennesse and good fellowship as they call it others in security and hardnesse of heart others in one sin and others in another and as they run themselves so if there be any that are stricter then themselves they wonder that they run not with them to the same excesse of ryot 1 Pet. 4. 4. Mark run not with them where note themselves run into ryot May be sometimes they have sudden and violent affections to good as if they were all on a fire for the present like the young man in the Gospel he came running to Christ and kneeled down to him sayes the Text Mar. 10 17. O he was all upon the haste he does not goe to him but he runs as many men and women have very good moods and violent pangs of goodnesse now and then but alas it was nothing but a flash for by and by he was as ready to be gone as ever he was hasty to come and then he ran on in his security and coveteousnesse of minde Do ye not see how fast many of you run on in arerages with God If we could see Gods debt-book might we not there reade Item ten thousand oaths thou hast sworn Item millions of millions of filthy words thou hast spoken Item a hundred millions of millions of wicked thoughts thou hast thought Item a thousand lazie prayers thou hast made Item 20. hundred Sabbaths thou hast prophaned Item fourty Sacraments thou hast unworthily received Thus ye have run on as if ye thought every day seven years till ye are in hell Thus it is with you when your zeal is set any where else then on God Thirdly Zeal is the predominant element in the soul Look what the soul is zealous unto that is the predominant temper of the soul if thou beest zealous for God Christ is predominant in thee if thou beest zealous for the things of this world the world is predominant in thee Non datur temperamentum ad pondus sayes the Philosopher there is no temper but something is predominant You never heard of a soul that had as much of the world in him as of Christ and of Christ as of the world No as he is zealous to one thing so one thing or other is predominant in him Men-pleasing is predominant in one pride predominant in another and pleasure predominant in a third Whatsoever a man is zealous unto that is his predominant element Now if thine affections if the zeal of them be not set upon God then something or other in the world is predominant in thee O what a misery then is it to be lesse zealous for God then for the world the world is predominant in thee this is the character of one that yet is no better then a reprobate Lovers of pleasure more then lovers of God 2 Tim. 3. 4. when pleasure is predominant and not God He that loveth father or mother more then me is not worthy of me c. sayes Christ Mat. 10. 37. when carnal relations are predominant and not spiritual this I say is an evident character of a wicked man for what difference is there between a godly man and wicked man both have sinne in them this is the difference a godly man hath sin in him but grace is predominant and therefore he is called a godly man A wicked man hath many good graces in him but sinne and wickednesse is predominant and therefore he is called a wicked man the denomination is from the part that is predominant The beasts of the earth because the earth is predominant the fishes of the Sea because the water is predominant a brick-house not as though there were no wood in it but because brick is predominant Mark all thy thoughts which is predominant in thee the world or Christ mark all thy speeches which is predominant earth or heaven mark all thy cares which is predominant to busie thee most O what a wofull estate art thou in when sin and corruption is predominant in thee If thou be more zealous after the things of this life then after grace and holiness without which no man shall see the Lord Thou canst never enter into Gods kingdom because sin is predominant in thee Fourthly Zeal is the self-cruelty of the soul If thou beest most zealous to God thy zeal is a holy cruelty to thy self Master spare thy self sayes Peter to Christ Get thee behinde me Saran sayes Christ he was zealous for the redemption of the world and he would not spare his own life Zeal is a holy cruelty of the soul it will spare nothing nor life nor credit nor living nor any thing M. Fox that was zealous in his love to the poor he was in a holy manner cruell to himself to give the very clothes off his back rather then the naked should not be covered Love is as strong as death and as cruell as the grave Cant. 8. 6. Durus sicut inferi zelus as Ambrose expounds it zeal is as hard as the grave A man that is zealous is a hard man to himself that he may be free unto God not as though true zeal were hard and cruell indeed unto his own soul but I mean to his own fleshly desires and respects he is the mercifullest man to his own soul under heaven Now then see what a woful estate thou art in if thou beest not zealous for God for if the zeal of thine affections gad any where else
hated of all men for thy Name sake and I am in Christ c. If thou canst say thus this would be thy good indeed but if thou canst not say thus though thou beest Gallinae filius albae thou mayst perish with the devils and cursed fiends for evermore for all the blessings of this life Set thine affections then upon God truly God is good to Israel saies the Psalmist Psal 73. 1. He is good and he truly is good thou canst not say so of all the things under Heaven thou canst not say truly riches are good to me Pleasure truly is good to me peace and plenty and liberty truly is good to thee they are good but they will never be good to thee when thou hast most need of good then they will leave thee in the lurch these do thee no good then This is the third as nothing but God is good so nothing is thy good but God Fourthly As nothing is thy good but God so nothing can rest thine affections but God When thou affectest any thing wherefore dost thou affect it but only to rest contented therewith when thou hast it and therefore thou must set thine affections upon God because nothing can rest thy soul but only thy God Rest in the Lord. Psal 37. 7. Return unto thy rest O my soul Psa 116. 7. God is the rest of the soul if the soul ever get him it resteth content the affections are in a maze if they be not set upon God like a man in a quagmire he sinks deeper and deeper so a man sinks deeper and deeper in desires and in wishes that hath not his affections upon God there is nothing can give the soul rest if the soul rest not in God Will meat in a dream and drink in a dream give satisfaction to our hunger our thirst So are all the good things in this world Is 29 8. Go to all the wicked men in the earth let them desire and have their desires still they desire and further their desire and yet they desire after millions of desires their affections are as far for to seek for rest as if never they had sought All the things in the world are like some Ale-house-beer which will never quench the poor Travellers thirst like the eating of salt neats-neats-tongues the more they do eat the more they are athirst hungry meat He that desireth silver shall never be satisfied with silver he that affects pleasure and vanity shall never be contented nor satisfied therewith give him ones he affects tens give him tens he affecteth hundreds give him hundreds he affects thousands give him them he affecteth millions thou canst never get rest till thine affections are pitcht upon God Quo plus sunt potae plus sitiuntur aquae It 's God only that resteth the affections Now if these be so is it not our best way to set our affections on God where we may have rest for our souls nothing besides can give us any rest First because nothing but God is all good Every good besides God hath but one or two goodnesses in it None but God hath all goodnesses in him what is meat good for but only to feed one when thou hast it thou must desire again to have rayment for meat will not cloth thee what is rayment good for but only to cover one when thou hast it thou must desire again to be fed for rayment will not feed thee what is money good for but only to buy with when thou hast it thou must desire again to be recovered of thy sicknesse for money will not cure thee of the Feaver thus no good thing in the world can give thine affections a rest because they have but one or two goodnesses a piece in them but the Lords goodnesse is infinite he is all good if thou hast him thou wantest no manner of thing that is good They that seek the Lord shall not want any good thing Psa 34. 10. for every good thing is in him He is bread to the hungry and drink to the thirsty and health to the sick and liberty to the captive all in all to them that set their affections on him Frustra fit per plura quod fieri potest per pauciora If thine affections go to any creature thou fetchest but a little good at once thine affections will be fain to go a thousand and a thousand times over and over thou gettest so little at once that thou shalt be tempted to be affecting the oftner but if thine affections go to God thou goest to the fountain there thou hast it by drops never enough here thou mayst have it at once Who would be so mad to fetch water at a Cock that runneth by drops when the Fountain is by Secondly because nothing but God is the ultimate good Thou affectest the things of this life alas they will never giverest for still there is something beyond them but God is the utmost of all goods when the soul is once setled on him it hath no further to go like a stone when it 's come to the centre it hath no further to go I am Alpha and Omega the beginning and the end the first and the last saies Christ if the soul be in Christ Christ is his last the soul is at rest why it hath no where to goe whether should we goe saies Peter to Christ thou hast the words of eternal life Joh. 6. Christ first and Christ next and Christ last Christ is the utmost and ultimate good of the soul the soul hath no further to go and therefore here thou must fix thine affections fix them upon Christ Thirdly because nothing is it self without God the things of this life they are good I confess but they are not themselves without God if God be not in them the very good that they have is not in them When thou affectest pleasure and delight answer me why dost thou affect it is it not for the good that is in it when thou affectest profit or health or peace or friends or credit or whatever thou affectest tell me in thy conscience why dost thou affect them is it not for the good that is in them they are good therefore thou affectest them but if thou hast not Christ and God and his Spirit and his grace if thou hast not the Lord in these things they are not themselves neither have they the good that is in them Riches is no riches without grace but a snare health is no health without Christ but a curse peace and pleasure are not themselves without God but poyson thy good parts are thy bane thy money is thy vengeance thy goods are a witnesse against thee without Christ If thou beest not in Christ if not a new creature one day thou shalt curse that ever thou wert born and therefore much more shalt thou curse that ever thou hadst means or maintenance or life or health or any thing the more thou hadst of
private Christians that are said to labour with him in the Gospel This this beloved would cause Religion to thrive here among us Thirdly Consider I pray you thou wilt discourage us that are Gods Ministers except thou be zealous If men would be zealous in hearing and zealous proficients it would make us go cheerfully on in our callings When Titus told Paul the fervent minde of the Corinthians it encouraged the Apostle when he told us your fervent minde we rejoyced the more 2 Cor. 7. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is in the Original when he told us your zeal Saint Paul was cheared to hear that What greater discouragement to a Schoolmaster then that his scholars should be dull and not profit What greater disheartning to a Captain then that his souldiers should be fainthearted and without life and what greater grief to a Minister then that his people should be senselesse and livelesse It made Ieremy weary of his life It made the Prophet Micah lament bitterly Wo is me I am like the Grape gleaners It made the Prophet Isay cry out I have laboured in vain On the contrary when the people are zealous and forward and drink in the words of eternal life with all greedinesse and bring forth fruit with abundance this makes a Minister go merrily on in his function Zelo Ecclesia Dei congregatur saith Saint Ambrose It is zeal that does gather a Church the zeal of the Minister and the zeal of the people the Lord quicken us in his mercy that we may encourage one another daily Let us be encouraged by you when ye are reproved be not offended You think the Minister spights you alas we have no reason to wish any of your fingers to ake much lesse to wish that your souls should perish When S. Paul commanded that the incestuous Corinthian should be delivered to Satan did he wish him any hurt No Deliver him unto Satan sayes he for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. sayes Chrysostome No mortal man loved that offender in Corinth more then Paul did sayes he when he would have him delivered unto Satan It was only that he might know he was a damned wretch unlesse he amended and that the devil should have him unlesse he were humbled What was his reason his reason was this that his soul might be saved in that day O the Minister preaches damation so often he is unmercifull to our souls O my brethren we intend you the greatest mercies of heaven in so saying it is that ye may not run into damnation but may repent and beleeve the Gospel Do not thus discourage us whom God hath sent to you as his Ministers to labour in the word and doctrine among you but stir up your selves to be zealous in hearing and obeying that we may give up an account of your souls unto God with all cheerfullnesse Fourthly consider You can never be excellent if ye be not zealous A Christian should strive to excell aut Caesar aut nullus nothing but the best should suffice a Christian Wouldest thou then be excellent get this same zeal zeal runnes after the best things Covet earnestly the best gifts 1 Cor. 12. 31. The Word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be zealous after the best things Wouldest thou be excellent in prayer and excellent in the duties of religion be zealous therein A Christian is like fire fire mounts up absolutely aloft and ascends above all So does a Christian he is better then all the men of this world put them all together like Iob there is none like him in all the earth Every man else fain would be excellent a worldling strives to excell others in wealth a politician to excell others in wisedom a scholar to excell others in learning a tradesman to excell others in his profession He is of a base spirit that does not desire to excell in some thing and shall not a Christian then desire to excell in grace Fifthly Consider I pray who ye may be like if once ye be zealous ye may be like unto the Angels of heaven they are spirits and flaming fire sayes the Apostle Heb. 1. 7. if thou art zealous for God thou art a bodily Seraphim though thou canst never be without sin as long as thou livest in this world yet as Gregory speaks in the mouth of zeal thou mayst swallow up thy sins nothing will devour and consume sin so well as true zeal O get a coal of this fire then from Gods Altar and heat thy heart with it and while thou mayst be like the blessed Angels of God be not like the brutish sons of the old Adam Zeal is it that maketh an Angel to be an Angel Angeli sine zelo nihil sunt sayes Ambrose the Angels are nothing without zeal If thou hadst zeal unto God then thou mightest be like unto Angels Sixthly Consider what infinite need thou hast of true zeal Suppose a great frost and a tedious cold winter were a coming and then no firing were to be had would not men buy as much fewell as they could get and stack it and store it that they might have it at their need otherwise they were not able to live nor to dresse their own sustenance they would certainly starve if they should have no firing in such a cold time Beloved I speak to such as have ears to hear there 's a cold time of religion a coming and the wrath of God is ready to break forth to plague mens souls with key-coldnesse this way because they have despised the zeal of the Lord and no firing to be had then God knows how soon the power of Gods Word may be taken from us You who love your own souls look about lay up some firing and be not slothfull in all this businesse do all diligence to store up grace for your selves this will help you to zeal not slothful in businesse fervent in spirit Rom. 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is in the Originall zealous in spirit If ye will not be slothfull in businesse ye shall quickly be zealous in spirit O get quickly the spirit of prayer to be zealous in prayer by faith it will be the best string to your bow it will be your only thing left nothing left you but prayer in secret unto God had not ye need to be diligent for that When a poor cripple hath nothing to trust to but only his begging he will ply that When a poor day-labourer hath never a foot of ground nor any thing but only his fingers end to maintain him and his family he he will be sure to employ them alas if he should have a wound in his hands or he should lose the use of his fingers what shall he do when a mans house leans mainly upon one pillar he will