way of Preface SIR It was not my purpose that this should follow at the heele of the other But since it must be so it is as necessary I should give you some short account of this part also which promiseth more then the first That setting forth a light to Grammar onely this a greater and brighter light That opening a gate to words or languages this to a world of Disciplines Libri titulus ingentis cujusdāillecebre ad legendum Ant. Cel. 18. 6. Melissus ibid. There cannot bee a fairer frontispice for it seemes to hold forth the great Volume of Gods workes And this was but a good Lure to call every man to the reading of the booke which was the policy of an old Grammarian before me who gave an high Title to a low Booke and it may bee suspected to bee my end also But I can speake clearely here I had not a thought that way nor could I ever bend to a mercenary designe I have well weighed Plinies Counsell a Saepe respiciendum est ad litulum Hee that writes must still have an eye backe to the Title else it will stand as some Portall I have seene alone from the house and holding no correspondency thereunto I cannot judge how close I have kept hereto but it was the White in my eye all along I am sure I had a good respect therunto The first promised to set open the naturall Gate whereat Arts and Sciences must enter and Grammar is gone in first of all you may say now I should have carried in other Arts and Sciences after Grammar and by the same way the way of anticipation or precognition But I have so the objection may runne on done as if one that professed the Art of Shoo-making should not know how to make up a Shoo but onely exhibit in a readinesse a of Shoes of all fashious and sizes True it is and so I could tell my selfe That in a direct proceeding I should have made provision or preparatory store for the conveying of all the Sciences into the understanding But do we well consider what a worke this had beene I must have set downe Generall precognitions first then the particular to such and such Sciences beginning in true method with the Mathematickes for if the wit be dull they sharpen it if too wandring they fixe it if too inherent in the sense they abstract it so necessary they are But what a worke had this beene to him who is so scanted of time and abilities too Againe I must not have staied here and then when should I have left off for there are a world of disciplines I thought it not impossible but tedious and useless to tread such a maze with the Child The Title tels us that all Sciences are lighted into the understanding through the doores of the Senses And this is true enough so certaine it is that a child yea a man also doth taste or relish no knowledge but what he finds drencht in flesh and blood Therefore in reference to my Title my ayme was to steepe the Childs little judgement as deepe as I could in his senses and from that grosse substance to Light the Candle whereby to convey Grammar into his understanding which without doubt I have done I hen can it not bee doubted neither but sith Grammar is gone in all Sciences will and must follow by the same light and at the same doores Thereafter my practise here is by the senses to enfranchise the understanding and to make it a free Denizon of the world which I could not doe in a readier way then by apprompting singulars so helping not invention only but directing an inquiry also for the faculty of wise interrogating is halfe Adv. 197. a knowledge As in going of a way we do not only gaine that part of the way which is passed but wee gaine the better sight of that part which remaineth So every degree of proceeding giveth a light to somewhat more which light if wee strengthen by drawing it forth into questions or places of enquiry we do greatly advance our pursuit And so I should have done I should have workt up the understanding by degrees beginning at the lowest step first and so upward whereas I run uppresently It could not be otherwise here for I workt with the pen To proceed by question and answer the most naturall way is to goe by the hand and by making experiments and thence enquiries thereby to steep the childs judgement the deeper in his sense And this I suppose was your scope when you enjoyned me this taske speaking to mee of sensuals the word is ill spoken of as it doth deserve but not in this place What ever the Logicians doe you must take it in good part or take an other speaking to mee of singulars an infinite circuit to our scant compasse But where the way is so various I must take a compendious path and where the plenty so copious I had beene infinite had I minced it into particulars by way of question This is the account I can give you here you will not see what all amounts unto till you come to the bottome In the meane time alwaies thinke me your ready friend to take part with you in the labour of love Hezekiah Woodward A GATE TO SCIENCES CHAP. I. The Scope herein the excellency of the understanding preparatories thereunto of what use our senses are what our care over them To discourse of Generals is to beat the wind WEE left at the Grammar the understanding whereof wee gained by way of precognition whereto our sense gave us great accōmodation so also to the understanding of higher matters as it will to the knowledge of all Learning For if Grammar be conveyed into the understanding by a naturall Light and through its owne Gates much more easie it is to carry in all Arts and Sciences by the same way that is out of doubt if we take the straight and naturall Method thereunto And this were a worke fecible in length of time and by such helpes that are at hand But of no use at all to the Youth wanting we suppose those Training Principles which are as I may say preparatories even to those precognitions My undertaking was in the close of the first part to ennoble the understanding what I could To sinde it work sutable to the dignity of so high and excellent a faculty Surely we may say of it it is the great Peripatetick of the World So wide is its Range and it hath its Emissaries its Scoutes and Spies which it can send forth to the very corners of the earth the depth of the seas and the highest of the Heavens also So that wee cannot fit it with any booke so genuine and naturall as is the booke of Nature which wee called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the worlds are its Book and every creature there its lesson And very sutable to its capacity is all this of so large an extent
and one part leprous then he must be shut up most infectious For putrefaction is more contagious before Maturity then after The Master must set anexact copy his example must be so even thus He must pray with the child he must pray for the childe he must heare for the childe the childe must heare from him again all that is for his use he must heare with the childe He must be reverent in his carriage here and there and every where then some hope there is the child will prove good and grave also in his season else none at all The Masters conversation is a mould into the fashion of which the disciple is cast then I said very well a little before all the skill is to practise there after As the Master hath much work about the childe so hath he as much and more about himselfe and this lieth betwixt his owne heart and God I professe heartily I know not what wee can doe no good sure unlesse we have a continuall recourse to heaven and an influence thence No creature so hardly governed as man so it was anciently concluded I say also it is the tenderest work in the world to deale with a childe It is tender man is naturally rough the childe is like it selfe slow the man is quick the childe is as weake as is imagined very aukward to his businesse the mans passion is like himselfe strong and quickly breaks out at the mouth and fingers end and then he begins at the wrong end So then if we have not continall recourse to heaven we shall be out and as the expression is very full heavenly wide We must then be much with God that He may be still with us specially then when we are setting upon instruction for then we shall have matter for passion to work on therefore we must remember our selves so calming our spirits for our work hath an influence not into the child only but into the whole Comonwealth great reason we should importune an influence from heaven So then we are at our conclusion still A good Schoole-master must be as a good Bishop I am so charitable that I do not think there is a bad Bishop in the world for I mean really and allow the name heartily and doe beleeve verily there are degrees amongst men as amongst Angels else where order should bee there confusion will be and I know this as wel as any thing else That he is but a man like an earthe vessel frail c. weak as a Bishop who oversees himselfe there is the chiefe work next his own house then Gods house and then he must be as his Predecessors have been a man of another world having his conversation in heaven such a one a good Schoole-master must be how ever they stand in the circumference they meet at this point his conversation must bee in heaven if he look to doe much good upon earth Note the example of two famous men excellent in their time it is written for our example It is said of Bradford nay I think he speaks it of himselfe you may take his record He studied for the most part on his knees And it is an high expression of Bernard Ochin a Hedid not keep to his own rule if it bee true which is written of him which we may question which is That he fell fion bis God and spake of Him without a light When the rule is Nâ—n loquendum de Deosire Lumine For one hours study thou oughtest to pray a thousand It is certain this he hears most he learns most he teacheth most that prayeth most As it was said of the good hearer he heares praying and prayes hearing so it must be with the good Teacher too he must pray teaching and teach praying He that prayeth most teacheth most Certainly certainly he must'oe often upon his knees that will promote the childe in good His conversation must be on high that would carry the childe thitherward And so I am at a Conclusion which I sinde made to my hand and concludes Master and Learner even both these for here they must meet or never meet in heaven The Master must live well and pray hard his life must be pious and his prayer devout for this effects more and makes better way then all our diligence can a Pia vita et devola precot op'us possunt in studâ—orum rat one qu im dilicentia Alst Ency 1. 4. c. 14 Reg. 14. It is a conclusion of universall use and experience It shall set a period here Now we have gained our point if we would keep within compasse and order our conversation aright we must with the Mariner b Lact. 8. 6. fixe our eye in heaven and walk humbly with God on earth the onely meanes to finde out a right way for us and our little ones a way which tends straight to life not like that we live now for it shall never run out to death FINIS The Copy being somewhat scattered these were omitted which are here inserted to the second Part. Page 70. Line 10. And that he is a thankfull person too If humble then thankfull humble he is as we heard for God regarded the low low estate he cannot goe low enough of his servant God passed over Mountains and hils shined upon his lowest valley oh how thankfull is he He consulted with His free mercy so made him to differ overlooked a multitude of sins vouchsafed to multiply pardons soughthim out that was lost the empty hungry thirsty soul is satisfied The wildernesse is now as a watered garden his parched heath a standing poole his gates of brasse are broken the barres of iron are cut asunder he is delivered out of all his distresses And now heare him call upon his soule sing praises sing sing sing praises so we roade Psal 47. 103. 107. 116. 136. in his songs of thanksgiving a. And what is wanting now to the tribute of praises it is the joy of his soule he shall make up one day when he shall be for ever with the Lord there to sing the Song of Moses Rev. 15. 3 4. and to joyne his voyce with the heavenly quire saying Hallelu-jah Salvation and glory and honour and power unto the Lord our God Amen Hallelu-jah Page 91. Line 1. fattest As B. Latimer said The Devil gains more upon one Holy-day then upon ten working dayes So we may say truly The Lord loseth more of the tribute of praise at one feast then He gains at two fasts The more we receive from Him the more Hee loseth from us The larger His mercie the straiter our hearts This it is for the most part But all this c. Page 104. Line 14. Againe we may discern in a seething pot what our spirit is and what the pollution of the same While the pot with the flesh in it is cold we see nothing but clear water but let the pot boyle then the sâ—um riseth An occasion to sinne is as fire under the pot now I can observe what ariseth in my spirit Concupiscence is alwayes there a lusting after this and that and more to this then to that some predominant and master-lust I mean Now when the occasion joynes with it there is heat put to heat and a great flame Now our spirits boyle apace and there ariseth a great scum presently We must Ezech. 24. be as quick and speedy in the casting the scum out as a pollution to be loathed if we suffer the scum to boyle in we defile our spirits utterly and in the seething pot we read our judgment We will then note this by the way An occasion is as fire to the pot it raiseth the scum so this trieth the man for such he is indeed what he is in temptation But let the man take heed he doth nottry occasion not tempt temptation not run into temptations no more then he will into the fire for then he burns and he is well pleased with his scum which he should cast out with loathing He that runs into snares wil fall certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Heleod Aeâ—hiop l. l. c. 24 Diabolus semper imminet occasioni for the Devil watcheth there if I put my foot in it surely I shal be taken by it Page 105. line 5. If we see a Serpent in our way let us stand a little to view that creeping thing It was once a more pleasing Creature and perhaps its stature more erect and upwards for it is reckned amongst the beasts of the field not amongst the creeping things there Sure we are because he was used as the Devils instrument to tempt unto sin therefore this burden is laid upon him Vpon thy belly shalt thou go dust shalt thou eat which teacheth us to be wiser then a Serpent and as innocent as a Dove to have no hand in sin to help it forward not to put forth so much as the least finger to be instrumentall thereunto If a brute creature was so cursed how great will their curse be who imploy their reason and little judgement as the Devils instruments to bring wicked designes to passe and to put them in execution Esay 10. 1 Tum Aucto Tibus tum etiâ—madmi slris Junius ibid. The authors and first inventers of wicked Decrees are cursed and they that help to put them forth lie under the same woe Our bodies spirits also are great examples hereof so are the judgements that God hath executed not upon beasts onely but upon creatures senslesse That Adco exo sumest peccatun instrumentum peccati Junins in Josh cap. 7. 25. note is long the lesson is short Have no fellowship with the unfruitfull works of darknesse but reprove them rather Ephos 5. 11.
unto us how much it doth import then how to use it or worke by it There is most difficulty in the first for if we can find out this preparatory as I may call it our worke will be easie enough Aristotle a requires it in all Studies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Post Text. 1. but hee must understand it of them whose foundation is laid either in the light or in the law of Nature But Languages have no ground in Nature for though to speake bee naturall yet to speake this or that Language is meerely ex instituto as a man is taught hee being by Nature no more capable of his Mother Tongue then of any other Hence it is that Grammar learning as it is taught is a matter of greater difficulty a great wrong to children then any study that a man afterwards undertakes For here can be no such preparatory to the understanding I know not how to expresse it otherwise which the Philosopher requires in all studies But here even in teaching Languages something must bee done in way of preparation to or anticipation of the understanding wee must I say as a wise man doth an occasion either find a precâ—gnition or make it But this we shall understand more fully in our practicke part in point of Grammar which when I shall shew I shall resume this againe and set down the Rules whereby we have proceeded which shall hold pace with nature and right reason all along There is a greater thing to be done first wee must begin with God so the very Heathen by their light could direct us how shall we helpe our selves here this is a great Science indeed and precognitions here wee have none Indeed Divinity hath its principles also but how are they worked into the understanding By the Spirit of God and that either of illumination or adoption either of which farre exceed nature but have no foundation there In this we say right fure no preparation from Nature whereby to elevate the understanding to that height as to comprehend God and the mysteries of Grace The naturall body indeed having his spirits is lively and with the thought penetrateth the Heavens but wanting the Spirit before mentioned is privat of all these vertues though it wanteth neither so that when the thoughts are as high as Heaven they see no more there then before on the earth and all for want of the speciall illumination and Spirit of adoption whereafter we must breath and pant in our prayers before Him who is not served with bodily or worldly services but of spirituall thoughts which are the just and true sacrifices unto God These are Bernard Ochin Preface to his 24. Sermons his words who was of great yeares and wonderfull reputation the most notable Preacher of all Italy famous for the great example of his good life there And observe wee should these two words breath and pant for though God accepteth weake performances yet Hee expecteth strong desires Though Hee accounteth the will for the deed yet never but when the will is earnest after the deed This by the way wee will read onward that wee may take with us his following words God in His power and light standeth so hid in darknesse from us that with blindnesse wee see Him with ignorance we know Him with retiring or going back wee comprehend Him with silence wee praise Him Nature cannot read this riddle grace can for so it follows It behooveth him who would know what God is to study in the Schoole of simplicity and rest vanquished of that inestimable inaccessible and incomprehensible light What precognition now from nature to open the understanding for the letting in this great light Yes from Nature and so much light and preparation there-from as shall being neglected leave us without excuse What though sense cannot lead me exactly yet I must not put out that light Though nature cannot doe the thing but leaves us in a Maze as wee may see anon yet I will take her by the hand and goe by her clue as far as I can that I will by Gods help for I am bound to it God forbid that wee should neglect the light of nature or conduct of right reason for this were to cast away our lanthorne because wee cannot goe by the Sun So some have done and wee must reade and well observe their judgement a Matth. 9. 3 4. 5. 6. Cap. 12. Principles laid in nature and right reason will carry us very farre here even from the foot-stoole on earth to the Throne in heaven By these I proceed a little with the child Wee conceive the earth hanging in midst of heaven no Pillars bearing it up even that will lead us by the hand to an all-supporting hand b Childs Pat p. 100. Wee have read oft and seen a creature exceeding strong there-from I can raise up the minde to conclude an Almighty power for mark how it is hinted out unto us c Job 40. 19. Hee that made him can make his sword to approach unto him That is there is a stronger then hee strong enough to pierce the head that is the seat of life of the greatest Leviathan d Psal 74 14. Quasi diceret annonam fuisse tunc repositam Calv. ibid. oppressor upon earth and to give his Church strong confidence there-from for ever Give but the understanding a rise it cannot cease climbing till it be at the Pinnacle And yet though so high it bee it is but a naturall understanding still My meaning then is which I finde fully expressed by another That the minde of man tracing Learned Reinolds on the faculty of the soule p. 449. the foot-steps of naturall things must by the act of Logicall Resolution at last arise to Him who is the fountain of all Being the first of all Causes the supreme of all Movers in Whom all the rest have their beings and motions founded To give an instance more We see a murthering engine before us A brave worke saith the childe Who made that A plaine Fellow he that blowes the coales e Isay 54. 16 17. Who gave the Smith breath so to doe He that is Almighty which yeelds a mighty instruction now and alwayes of the same use Wee might bee large here all would amount but to this A man hath a law of nature and principles answerable which teacheth him somewhat touching the Beeing of God And that is all But God in Christ is all to the soule and here naturall law hath not a letter to teach us any thing f They that wil ground Christ upon Aristotle Reason are as those who will build a Tovver upon a vvheatstravv Bern. O câ—in Seâ—m 3. God in Christ reconciling the world is a mystery an heavenly riddle nothing can spel it and find it out but faith alone faith a learned Divine And a truth it is more fixed then the earth more stable then the Heavens for so saith the sacred Scripture
And now having these helps about us the higher we soare the better for the higher the nearer we come to the highest and the more discerning we have there the more we shall discerne our selves and our owne vilenesse which will cause us to walk humbly below and to avoid the snares there 5. It must be considered for the closing up of the method else there will be a gaping That I have led the childe through the earth already and over the deep waters upthrough this great gulf the Aire to the Starry heaven and above them I shall not doe what is already done but rather adde thereunto In the last place I suppose the child is still asking questions so he should be a Z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read Asch Schoole p. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Met. 3. 1. and my selfe giving hints thereof or making answer thereunto So these premised we suppose where we are upon the Pinnacle of the Temple for there our prospect hath the largest compasse and best fits so capacious a subject And here we would behold all the works of God and operations of His Hand All Hee hath created and all that Man hath made All the works of Nature and of Art upon dry land We would to Sea also to behold the wonders there specially the Ship the oldest house of the new world and then to the remotest regions of the earth or aire to behold all the workes there And if all this in our Imaginary wee could doe yet the understanding would not bee satisfied with all this One world is not enough nor had we such another could it bee sufficient But where abouts are we now in the world for where the minde is there are we In a Maze sure enough And by grasping all we have lost the benefit of all that is certain It puts me in minde of a very merry fellow and mee thinkes I have done somewhat like him He would spend a whole day in fetching a round about Europe thence stepping into Asia so striding into Africa thence leaping into America then home againe to supper and to bed In good time all this but wee hope his benefit was not much which hee made of his travell This is the way to let the under standing remaine confused without fruit as lyeth the field where they cast over much seed Hee that goes with a child in his hand must goe as the child can goe and he must drop-in instructions as the Nurse fed him by little spoonefuls and even that little by little degrees too for of that little much goes beside in and out as Nurses know best But this we see very well as the Nurse feeds the body so we the understanding Wee must bee dropping drop after drop and many a drop falls by too Hee that poures altogether upon a child or gives it him in a lumpe loseth all his labour and choaketh the understanding CHAP. II. Singulars best fit a Childs underftanding how to supply their want Pictures how usefull two maine Cautions touching them VVHat way then with the Youth to insist upon Generals is to leave him in a maze without any thread in his hand and to give him singulars is impossible for they are infinite unto us That is true yet we must give him as many as wee can though those many will be but a few We must lead him from the Schooles to the Colledges Innes of Court Monasteries yea Shops too c. he must go through them all But this is impossible also unlesse wee could carty the Child from place to place as fast as Fame can flye which was if she be not belied her selfe that hath told so many lyes of others 2500. miles in one day a Liv. 25. Hist of the world B. 3. 6. 10. This cannot be how then may we help the Child I know no better way then to furnish him with Emblemes To let him observe the Aegyptian manner that Nation was one of the most ancient Schooles in the World by Hieroglyphicks They have the darkest interpretation I will unfold one or two that the Child may the better conceive the use of them The Persian manner was when they expected a full surrender of all into their hands To demand a quantity of earth and water to be sent unto them which should bee a signe that all was yeelded and such a message hee sent to the Scythian But the Scythian teturned an Hieroglyphicall answer sending instead of Earth and Water a Bird a Frog a Mouse and five Arrowes which dumbe shew the Persian interpreted according to his wish and thought That the Scythian had yeelded all the elements where these Creatures live and his weapons withall The Scythians meaning was quite contrary as the event proved That unlesse the Persian could get wings like a Bird or dive under water like a Frog or creepe into holes like a Mouse hee should not escape their Arrowes By this example wee make judgement how significant this manner of teaching is So also to verse the Child in Muthologie To let him heare Parables and see Maps Travell upon the Globes To read some lectures there To give him as many Images or Representations of things as possible can bee A sure way of teaching said the Philosopher I remember Sextius my old friend a quick-sighted man taught mee very much by an Image or representation he set before me which was this of an Army so quartered that it was prepared for the enemy though hee should march on as in a cloud in so darke a path as is the way of the wind so prepared should every man be still having his succours about him and doing their office keeping their watch and ready to take the Word present at the Captaines Sen. Ep. 59 command and this is right reason The Philospopher closeth this with a very usefull speech That mans standing is ever safest who is lesse secure about it So much the Philosopher hath touching the use of Images as he cals them or representations Certainly the use of this is great If wee could make our words as legible which was said to Children as Pictures are their information there-from would bee quickned and surer But so wee cannot doe though wee must doe what wee can And if wee had such bookes wherein are the pictures of all Creatures Hearbs Beasts Fish Fowles they would stand us in great stead For Pictures are the most intelligible bookes that Children can looke upon They come closest to Nature nay saith Scaliger Art exceeds her A strange speech Natâ—ram sâ—perat Ars. Exer. 207. Ser. 11. but he will have it so I verily beleeve said he That Nature never framed any humane body I except onely two the one of the first Man the other of Him who was God and Man so artificially so exactly well as hath the cunning Limner or curious Arts-man A strange speech I say againe and exceeding But indeed if our eyes may bee Jedges which see not the body but
and so it doth dispoyle Nature of her glory giving her neither part nor lot in this matter The world by wisdome knew not God a 1 Cor. 1. 21. Nature polished Reason sublimated may helpe somewhat for the elevation of our thoughts yet is it but Nature still and must move no higher then in her Spheare there she gives us her best helpe but she cannot tell us with all her Philosophy how our meat and drink do nourish how our cloathes doe keepe us warme nor whence the wind comes nor whither it will And if she cannot tell us earthly things we wil not beleeve her in the Heavenly It is said indeed Faith comes by hearing yet betweene this act of sense and the work of Faith there is as great a disproportion nay far greater then was betweene the stroke of Moses and the Rocks gushing out water or hath ever been betweene the instrument and the effect in any worke of this nature God imprinting that in the heart which never was nor would bee in the sense so much as formaliter much lesse eminenter otherwise there was something to be ascribed to the arme of flesh which in this worke hath no more power then Baal his Priest had to cause fire to come downe from Heaven for the consuming of their sacrifice This being premised and the way cleared we go on with the Child using such helps we have at hand and thus we would work up his understanding a We must not atteÌ„pt to draw downe or submit the mysteries of God to our reason but coÌ„trariwise to raise advance our reason to the Divine Truth Advanc p. 133. Darknesse we are what communion then with light so soone as the Lord formed the one and created the other He separated betwixt both they cannot stand together Betwixt a mortall creature and an immortall God a finite creature an infinite GOD what communion And yet The worke of Thy hands Lord Thou wilt not forsake Mee thinks here reason helps points us towards a middle thing that must stand betwixt these and partake of both so filling up the gulfe and making both one I said well Helps and wee must account of it so as a helpe for the Jews blundring against this very light and stumbling it out Mat. 9. 12. fell we know how irrecoverably Reason helps it concludes that so it must be But how or which way it cannot tell It is in a Maze now faith must helpe her out which breake through all difficulties and then the way is knowne but the wonder ceaseth not a 2 Thes 1. 10. so wonderfully hast thou contrived it O Lord God Almighty Wee procceed then a little further in this Maze so reason left to it selfe will make it taking the Clew of Nature in our hand but following the track of sacred Scripture all along Wee see misery here below and man only capable thereof of the greatest misery Wee must take good notice of it and what wee can fadome that bottomelesse pit The height and depth of mercy cannot be sounded but by the measuring line of misery b Childs Portion p. 27. And now marke wee must how the Lord blessed for ever hath condescended for our instruction if our desires be strong after Him If we see the necessity the excellency the preciousnesse of Him ye that thirst Thirst dries up the soule making it like the earth gaping for as was once said but must be remembred alwaies God acccepts weake performances but expects strong desires which hee works also ye that thirst And then Iob 20. 17 we heare of water and wine and milke and oyle nay rivers floods brookes of honey and butter All this to give in cleare evidence to the soule That all good is in Christ All from Him all must bee referred to Him He is the Christ the anointed the anointing All healing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee heales all our infirmities pardons all our sins perfects all our obedience Is all to us works all in us doth all for us O all yee that hunger and thirst come to Him He is bread indeed drink indeed Tast and see how good this Lord is for under these familiar things even Nature will make report thereof unto the soule And the very evidence of Nature given in against us will make us silent in darknesse as the expression â— Sam. 2. 9 is The maid who so often hath laid her leaven and seene the working thereof yet hath not learnt by all that the worke of grace and the contrary working of corruption even she will bee reproved and left speechlesse For shee cannot say but that so much was plainly taught her thereby If the bread and drinke wee receive daylie doe not raise up our hearts to Him who gives us our daylie bread if we doe not relish Him in them if these streames from Him refreshing our fainted bodies mind us not of our soules also for they have a meat too even their daylie bread carrying them to the fountaine head there to bee refreshed if not so then so it is our Table will be our snare our ease will slay us so foolish we are and ignorant even as a Beast before the Lord and at our Tables If the Salt wherewith we season our meat teacheth us not the danger of our unsavoury and unprofitable walking a Luk. 14. 34. nor learnes us to season our words with a graine thereof in a Metaphor if not so wee shall not have a word to say for our selves why wee went against that rule b Colos 4. â— Hee that sees filthy ragges and sees not himselfe in them even at the best no better a Esay 30. 21. or white and cleane linnen and learneth not thereby the glory of the Saints b Rev. 19. 8. but in another in whom he must bee found else he will be filthy still if he seeing these makes not this use of what he sees certaine it is hee sees but discernes not hee sees as an Oxe doth a painted gate sees and no more Thus I thinke it is cleare that wee have our preparatories from Nature to the understanding of divine matters and that by these low things so the Lord hath condescended to our weaknesse we may prepare our way to higher matters and get a good understanding even thereof And then by such familiar wayes bee still dropping into our Children for we may take up the Embleme of a watering pot c Nil mihi praeâ—erea praeterea mihi nil as we observe them able to receive I must remember for the present that I must move in a very low orbe for so low my subject is to whom I must stoope and as I can raise him and make him capable I shall winde him up very gently and with much ease to the same height anon CHAP. V. When to begin with the Child in the learning of languages The Child will helpe us there The English schoole how ill ordered how