we are speaking of it can make no report of it to the minde The spirit of the childe as I may say is fashioned and moulded to the pattern and modell of that it looks upon And note we then the childe goes on with ease and delight when the understanding and the tongue are drawn along like parallel lines not one a jot before another It is Comenius his rule the ablest man in that way that yet the world hath taken notice of And this also the parent shall the more easily effect and with quicker dispatch if when he hath laid the book of the Creatures before the childes eye and is reading the lecture from thence he shall put the lecture into questions and make the childe not an hearer onely that is the old manner but a party in the businesse It will much enliven and quicken the childes fancy to see it self joyned as a party in the work though its little it can do A parent must question his childe and in a faire way take an account of him speaking wholly is lost labour The Tutour in Xenoph. a Lib 1. de Inst p. 34. for a lecture to his scholler Cyrus proposeth this question A great youth having a little coat gave it to one of his companions of a lesse stature and took from him his coat which was the greater upon which he demanded his judgement Cyrus answered that it was well because both of them were thereby the better fitted But his master sharply reprehended him for it because he considered onely the fitnesse and convenience thereof and not the justice which should first and especially be considered that no man may be enforced in that which was his own And this no doubt is an excellent manner of instruction saith Charron and it is probable this was the manner which the Iewes took for the instruction of their children b Deut. 6. 20. And when the childe shall aske thee thou shalt say thus and thus But how if the childe did not ask then sure enough the parent did ask the childe or help the childe how to ask If the childe did not question the parent the parent did question the childe We would have the childe ask and enquire for it is a true rule He that doubts and asketh most he profiteth most And he that enquireth after nothing he knowes nothing saith another But the parent will finde the childe very slack and backward this way Few children there are who make any further enquiry but When is the next holy day Therefore here the parent must help and give the hint of a question As it requireth some sense to make an answer not absurd so it asketh some knowledge to demand a question not impertinent it exceeds the skill of a childe Therefore there is no question but the parent must help and give the hint of a question at the least and that will give an hint to further instruction It is past all question that it is an excellent way in teaching to put the lecture into questions We have our great Lord and Master a president unto us whom they found in the Temple sitting among the Doctors both hearing them and asking them c Luke 2. 46 questions It is then no novel way but ancient and authentick though now as the best things are grown out of use and fashion And it sufficeth to point onely at this way of questioning the childe so making it a party which will help it very much to reade in the volume of Gods works and to profit by reading which was the third thing 4. The fourth follows which is To give some essay herein and reade a short lecture out of this great volume of the Creatures that lieth open before us And I begin at the footstooll where we had our beginning At the Earth for it is saith the Father d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Gen. Ser. 1. our countrey I. our mother our nurse our table our grave An effect it is which in a measure may be perceived by mans understanding but the manner of production cannot be concieved by any spirit compassed with a mortall body Here I enquirefirst 1. What Forme or figure it hath 2. Whence its dependance 3. What its magnitude c. How farre a childes sense will help in all three Something hereof the sense will report to the understanding but it will leave the understanding of old and young in a wonderment and that as was said is but the effect of a broken knowledge The use hereof we shall see anon The first 1. For the Figure of it It is circular or round we must not look for corners in it Our sense doth not report it so 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 slammco 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. Det. 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 shallownesle 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
and appeares never so thick and dark His voice it is and acknowledged so to be when it hath astonied the mighty Potentates of the earth as His lightenings have made their hearts to tremble like a needle removed from the loadstone or leafe in the forrest tossed with the winde For God thundereth wonderfully with the voice of His excellency great things doth He which we cannot comprehend Out of the midst of water the Lord fetcheth fire and scatters it into all the parts of the earth astonishing the world with the fearfull noise of that eruption And hard stones out of the midst of thin vapours y D Hall contemp creat I can say no more to it but some have trembled at the roaring of this voice and some have mocked but the mockers have been strook down dead in the place to teach us That with God is terrible Majestie and touching the Allmighty we cannot finde Him out But let us heare attentively the noise of His voice and the sound that goeth out of His mouth He directeth it under the whole heaven and His lightning unto the ends of the earth after it a voice roareth z Job 37. 23. 4. And here we may take notice of snow the a Voâ—a communia sunt nives diutiras sedere tellus illo modo sementiscit Plin. nat Hist lib. 7. cap. 2. muck of the earth and of the hail which pruneth without a knife b Job 38. 22. but we cannot enter into their treasures even that is a knowledge too high for us c Dâ— Bart. 2 day but this we know for the Lord hath spoken it He hath reserved these against the day of battell and warre d Verse 23. For more have been consumed by the fall of hailstones then by the dint of the sword e Jâ—sh 10. 11. that we may acknowledge touching the Almighty He is excellent in power and in judgement and in plenty of justice f Job 37 23. All these the lightning and the thunder the snow and the hail do whatsoever He commandeth them upon the face of the world in the earth g Verse 12. Fire and hail snow and vapour stormy windes fulfilling His word h Psal 148. 8. And now our eyes are in this ascending line as the minde IIII. of a truly wise-man who delighteth himself in the Lord rideth on the high places of the earth is fed with the Heritage of Iacob i Esay 58. 14 His minde is above the windes and stormes and clouds where all things are calme serene and quiet And I know not how high our eyes discerne but this is not the least wonder That our visive facultie can ascend so high and not be tyred is the wonder indeed The foot is quickly tyred not so the eye Good reason for that saith the Father k Chrysost Hom. ad Pep Ant. but a gracious providence in it too because of all our members or servants none so necessary upon all occasions as is the eye And therefore that must not feel a wearinesse as doth the other faculties that it may be quick and expedite upon all services The eye can through this large perspective of the aire by which medium I can shew a childe and make it understand what is a diaphan or transparent body the eye can behold the highest starres and in the twinckling of an eye that short moment of time the eye can do it And this is an height that cannot be measured For for ought I can learn the highest starres are as high above the Sun as the Sun is above us and how high that is we may judge by what the Sun and starres seem to us below It is a mathematicall conclusion that hath the certainest grounds of any art that the Sun for quantitie and bignesse thereof would make an hundred sixty earths being so many degrees bigger and yet it seems to us at this vast distance l If that ascending line could be drawn right forwards some that have calculated curiously have found it five hundred yeares journey unto the starrie heaven Dr Hall contemp no larger then a sieves bottom and the least of those starres is fifteen times bigger then the earth yet by reason of that great gulf betwixt the starre and our eye it seems but like the apple in our eye or the pearl and diamond in our ring Thus high can our eye ascend and in a moment of time how then can I think any thing unpassable or impossible to the eye of faith It findes a way or as it was said of one it makes a way through all difficulties If God hath given such a power or quicknesse of elevation to our bodily eye this little candle of the body that it shall light us through this vast gulfe and void space unto such a distance and with such speed what then is the power of the souls eye when it hath received an anointing from above How much beyond those starres can that eye pierce The Saints shall stand and wonder with admiration m 2. Thes 1. 10. but they can never be at a stand they know whom they have trusted and that to Him nothing is impossible Nay He that did make the eye was He who gave a greater power yet to the eye of flesh even to see as farre above the starrie heaven as it is for ought I know to that heaven even to the heaven of heavens and to see them opened and the crown of our glory there n Acts 7. 55. This the Lord can do to show the might of His power and to assure His o Bright Revel 2. 13 p. 33. Antipasses all His faithfull Martyrs by the first that they shall not look to Him or wait for Him in vain their expectation shall be satisfied to the full and beyond For though that was an extraordinary case yet this is ordinary and secured unto the faithfull that whosoever is full of the Holy Ghost who looks up stedfastly into heaven who sets his face thither-ward p Luke 9. 51. he that girds q 1. Pet. 1. 13. up the loines of his minde they are the strength and Basis of the body r Chrysost in cap. 6. ad Eph. Hom. 23. and do imply the strong resolution and activitie of the soul I mean then He who is strong in his God and hath his hope and his heart fixed on Him s Chrysol serm 24. de servo vigili pag. 81. He shall see though his outward eye have not the same clearenesse of vision he shall see as great things as Stephen did he shall see heaven opened the glory of God and the great things that Christ hath done for him for which he shall be admired of all the Saints in that day So much to that which seemeth not the least wonder that God hath given our outward eye such an elevation of sight And now that our eye is thus elevated what and how great are the things which
thee land to till water to drink another water whereby to send forth and to returne thy commodities ayer wherein to breath A house to cover thee from the injury of the weather fire whereby to warme thee and where at to imploy thee A world wherein to dwell all k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco laud. these things so great so many Thy Lord hath as it were rented out unto thee at a very easie rate a little faith a little thanks so it be true so they be hearty And most unkinde thou if thou denyest Him that rent The earth is the Lords and the fulnesse thereof if then thou dost not acknowledge thy Lord being compassed round with His blessings He will then say unto thee l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. loco laud. p. 48. Get thee out of my land and from out of my house Touch not my water partake not of my fruits If I have rented these out unto thee for so small a matter a little thanks and thou dost deny me that little thou hast in so doing forfeited the whole and I shall require the forfeiture at thy hands So usefully spake Clemens of Alexandria worthy all mens knowledge This Theame is large I will conclude it with a story which I finde related by Mr. Downam in his Guide to Holinesse m Lib. 3. ca. 24. pag. 281. which is this If the Lord curse His blessings for our ingratitude we shall either have no power to feed upon them or in stead of nourishing us they will be the cause of weaknesse sicknesse and death it selfe of the former not long since my selfe with many others saw a fearefull example in one whom I visited in his sicknesse of which he dyed whose strength being little abated and his appetite very good to his meat would often and earnestly desire to have some brought unto him but no sooner did it come into his sight but presently he fell into horrible shaking and trembling distractions and terrible convulsions of all his parts so as the bed would scarce hold him whereon he lay all which presently ceased as soone as the meat was taken away And this was done so often till at length he grew weary of so many attempts in vaine and prepared himselfe for death giving unto us all many signes of earnest repentance Among others he penitently confessed that this punishment was justly inflicted upon him for his abuse of Gods good creatures especially because he would neither of himselfe nor by the perswasion of his friends give thanks unto God when he received his food which he conceived to be the cause why now God would not suffer him to have the use of his creatures which he had so often abused by his grosse ingratitude and earnestly desired that he might be an example unto all men in this fearefull judgement that they might escape the like by shunning his sinne Remember this story when thou sittest down to meat and forget it not when thou risest up for remembring such an example as was this we cannot forget to return our tribute of thanks and praise So much to the second season And now having so done and being risen from our table we may take a walke and view the fields with the creatures there This season follows and the observations therefrom CHAP. VII The third season The method in reading the Book of the creatures Essayes or Lectures there-upon I. The earth and creatures thereon II. The waters and creatures therein III. The Aire and creatures therein IIII. The firmament and wonderfulnesse thereof 3. WHen thou walkest Here is a large field to run over and hard it is to keepe within compasse Which way soever we looke we have the great Book of the creatures in our eye and from every one more then one instruction If we walke no further forth then into our garden we see what varietie that yeelds and the same varietie of instructions If in our grove we may remember what the Father said thereof That he learnt more Divinity more of God in his walk therein then in his study amongst his paper-books Which way soever we looke whether below Leg. Chrysost ad popul Antioch Hom. 9. or above or about us we may behold those Texts which Iob Ionah Paul made choice and great use of The Booke of the creatures every man may come by and he that runs may reade it Their language is easie to be understood They open as I may say the freest schooles and are the fittest to give instruction of any My scope or intent here is 1. First to deliver this kinde of knowledge which the book of the creatures helps to furnish us withall from the discredit and disgraces that ignorance and misinterpretation have put upon the same 2. And this leads us to the second for it will point out the way to the parent how to make this walke profitable to himself I meane how he may receive benefit by perusing the book of the creatures And then which is the maine end of the walk 3. How to teach the childe to spell nature and by degrees to reade the volume of Gods works which will better be done in the fourth place when 4. I shall give some Essayes herein beginning at the foot-stoole the lowermost of Gods creatures and so rising higher c. For the first then The objections I finde cited by our noble and learned Advancer n Advancement pag. 6. Object 1. and his answers unto them there 1. That the aspiring to over-much knowledge was the originall temptation and sinne 2. That it hath somewhat of the serpent for when it entreth into a man it makes him swell nature being easily blowne up for nature and the pride of nature are neere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of kin 3. That Salomon gives a censure That in spacious knowledge there is much contristation 4. And Paul gives a caveat That men be not spoyled through vaine Philosophy as some have been who poring upon the second causes have lost the light of the first and dependance on God who is the first cause To these he answers That it was not the pure knowledge of nature and universality Answ 1 a knowledge whereby man gave names to other creatures in Paradise which gave the occasion to the fall but it was the proud knowledge of good and evill with an intent in man to give law to himself It was saith the learned Author in another place o Pag. 56. not the naturall knowledge of the creatures which induced the fall but the morall knowledge of Good and Evill wherein the supposition was that Gods Commandements or prohibitions were not the originalls of good and evill but that they had other beginnings which man aspired to know to the end to make a totall defection from God and to depend wholly upon himself So he answers the first objection 2. Neither is it any quantitie of knowledge how great so ever that can make the minde of
and Disposer of all these is wonderfull in working and His wayes past finding out k Job 11. 7. Zophars question is a strong negation We cannot by searching finde out God we cannot finde out the Almighty to perfection The secrets of his wisdome are double to that which is we understand not the least part of His works And which is our great fault what we do understand in our measure we do not make use thereof according to our measure But this we must acknowledge that He is good to us and the earth even in those things which we count hurtfull and know to be poysonfull even in the toad and in the serpent And then we must conclude How great is that goodnesse which makes the worst things good And he is infinite in power and skill in the smallest as in greatest of His works In both we must see the footsteps of a Deitie how they carry a mark imprinted in them of the power and Godhead of the Creatour For he that made the greater and more excellent Creatures made also the least and most contemptible And as His power is great in the greatest so not one jot lesse in the least l Deus ita est Artiâ—â—x magnus in magnis ut non minor sit in parvis c. Aug. de civit lib. 11. cap. 22. Nusquam natura magis tota quam ta minimis Plin. Nusquam potentior natura quà m in maxime â—â—agilibus There is not the smallest creature whereof there is not some need and use to set forth the glorious power of the Great God when He shall please to use it for such a service We may observe also that mean and small things discover the skill and art of the workman better then the greater things and more excellent Examples whereof are common and familiar And sometimes also small things can help to discover the great better then the great can discover the small So He hath disposed it who doth many times choose the weakest things to confound the strong and simple things to confound the wise It is a good note which the Learned Advancer gives us m P. 107. We see how that secret of nature of the turning of iron touched with the Loadstone towards the North was found out in needles of iron not in barres of iron And this I have added that we may take notice of the power and wisdome and goodnesse of God As in mountains and all hills fruitfull trees and all cedars Beasts and all cattell So also in creeping things such despicable creatures n Psal 148. 9. 10. Quicquid essentiâ dignum est id etiam scieutiâ Novum organ 1. 120. Creatorem non in coelo tantum mirantur terrâ sole oceano elephantis camelis c. sed in minutis queque animalibus formica culice muscis c. Hier. lib. 2. Ep. 22. p. 268. For I see that all the hostes of men though they should joyne their strength together cannot make the least of these creatures which I see not a creeping worm not the flying dust where-from I must conclude as the Prophet before me o Isa 40. 12. 17. all nations before Him are as nothing and they are accounted unto Him lesle then nothing and lighter then vanitie it self This use the Prophet could make of the smallest dust when it came into his eyes We should not neglect the least atome or mote in the Sunne for that also gives us an instruction It was spoken to the praise of a Prince excellently learned That he was a carver or divider of cumine seed which onely noted his patience and setled spirit to enter into the least and most exact differences of causes p Cymini sector Adv. p. 69. So much to the generall view of the creatures upon the earth for we are yet no higher particulars here unto us are infinite and to insist upon generalls is to walk in a maze Therefore I shall single out two creatures from out of the throng for the singularitie of natures work in both the one the greatest that goeth on earth the other the smallest that creepeth on the same It is a well known observation and experience concludeth it That in every kinde there is the greatest and the smallest q Datur maximum minimum in utroque genere a greatnesse which cannot be exceeded and a littlenesse which cannot be contracted So in men though we should not beleeve the narration of Hollings-head yet we know there have been men of great stature r Hist of the World p. 1. 5. 8. Dr Hak. Apol. 3. 2. and we see there are dwarfes So in Creatures going on the earth and never rising higher there is the greatest and the least and in those two I shall now instance The Elephant is the greatest I shall not relate what we reade touching his ready obedience dociblenesse memory and some other things scarce credible Å¿ See Plin. Nat. Hist l. 8. cap. 12. L. Ver. Hist vitae mortis pag. 72. Alsted Phys pars 6. cap. 5. Certain it is he is Behemoth in the plurall number because of his massive bulk as big as many beasts and as the beast is such is his strength So we reade in the Historie of the Maccabees t 1. Macc 6. 37. And upon the Beast were there strong towers of wood which covered every one of them and were girt fast unto them with devices there were also upon every one two and thirty strong men that fought upon them besides the Indian that ruled him The more loaded he is the firmer he goes because feeling his burden he puts out his strength He is the chief of the wayes of God as we reade in Iob u Cap. 40. 19. And it is notable which followeth He that made him can make His sword to approach unto him If we mark whose sword that is it carrieth the eye to God and teacheth the childe the wonderfull might of His power He 9. 19. that made him c. Therefore as Iob also saith If we speak of strength lo He is strong The other creature we call the mite or weevell a very little creature the least of any saith the Naturalist and that little which is is all throat The husbandman shall meet with it in his barne as sure as he findes it in his cheese and for one as the old Poet saith five hundred * Plaut cur Act. 4 scen 4. A great devourer it is where ever it is but most likely in the corn-heap It will consume saith be that writeth y Maxima è minimis suspendens Adv. p. 112. l. 2. Hist of the World A. 2 vers 13. 4. chap. 16. 2. of husbandry x Populátque ingentem farris acervum curculio Virg. a great heap of grain Hence the instruction is God usually hangs the greatest weight upon the smallest wyars And doth the greatest works both in a way of mercy and of judgement by the silliest and
a drunken man and sometimes falleth into the great deep then riseth again and is carryed safe to its harbour Assuredly the Lord is as wonderfull in steering and conducting this vessell to Him we must pay our vowes still climbing and tottering and sinking and drowning so as the passengers are in deaths often yet still living and weathering it out As wonderfull I say is the Lord The ship-masters phrase here as He is in the water-creatures which are in the deep their proper element And as wonderfull is the Lord too nay much more wonderfull for He shall be admired of all them that beleeve m 2 Thes 1. 10. in conducting a weather beaten soul to its haven For behold such a soul if we can weathering out its tempests climbing over the billows of temptations carryed now like a gallant ship well ballasted and rigg'd with a strong gale of faith thence I think we may borrow our expression n 1 Thes 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of hope This is an high contemplation and commands the minde to fixe upon it I now look back to what hath been said touching the earth and waters that we may gather up yet further instruction from both We have reached almost unto the extent of mans dominion for we are not yet so high as the aire so high his dominion reacheth We might have observed therein the serviceable obedience of the beasts which upbraideth the base ungratitude and rebellions of Gods own nursed children The Oxe knoweth c Esay 1. 3. It was an old complaint but mans ingratitude reneweth it every day No creature so rude or savage that stands not in awe of man and dreads him as his soveraigne and will be content to be ruled and be struck too by the hand that feeds them The vast greatnesse of the Elephant hath not priviledged him from mans service he hath under-gone the burden of a woodden turret and hath exposed himself to the extremities of warre The Camel a beast of incredible strength too hath submitted himself upon his knees to receive his burden Particulars are infinite The Prophet concludes the truth in generall tearmes All the beasts of the field pay most obsequious vassallage to man so the foules of the ayre yea and the fish of the Sea The great monsters there that make the deep to boyle like a pot are not exempted from mans government from them hath he toll of bones and oyles and tribute from all the rest How full and convincing then is the Lords question Have I been a wildernesse unto Israel No to Thy praise be it spoken a delightfull Paradise Thou hast been Thou hast furnished man with a lightsome and delightfull dwelling place a disloyall tenant though he be and Thou broughtest him in unto it as into a paradise like a rich heire ready furnished with all furniture for use for delight for ornament To the intent that man should serve Thee and serve Thee cheerefully Thou hast made all Thy creatures to serve him That he might subject himself wholly unto Thy will Thou hast put all things under his feet That he might be Thine Thine only Thou hast created all these outward things for his body his body for his soul both for thy self I conclude now with the words of Chrysost upon the contemplation of the Land and Sea and that Host of creatures in both And all these saith the Father serve for the good of them that feare the Lord theirs are all things for they are Christs Thus then let me reason the case If these things are done and bestowed before our eyes let us think what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys Hom. 22. in ep Ad Eph. good things are layed up for them in the heavens in those mansions there If where they are strangers and but sojourners they have so much homage so much honour where their Citie is what glory shall they have there If where their Lord said ye shall have affliction they have such a Ministry so many servants such an attendance such a guard such a retinue for the Angels are their Ministers The stones and creeping things fish and fowle are at a league with them and are their servants if so while here below then what rest what quiet what securitie above there where the Lord hath assured them shall be the place of their eternall rest What and how good and great things shall they have there So the Father reasons and concludeth the glory of the Saints and so much to the contemplation of the earth and waters The b Plin. nat Hist 2. 8. cap. 38. Aire is the next that which filleth up this vast and III. emptie place which we see above us and also filleth those crannies in the earth which we see not And whether in the waters or no I cannot tell but this we know that the fishes which we perceive not to breath do dye without it Of all the works of Gods hand it is the most admirable both for the wayes thereof and operations there-from I know not which we could want of all the creatures of God but I am sure we cannot want aire My veines arteries nerves all are quickned by it it is the soul of our breathing If I had all that heart could wish all were nothing if I wanted aire and aire must be good and wholesome too or else all would be as good as nothing Therefore it is Gods great doale to the world all share in it And it hath a kinde of ubiquitie It is every where and yet we cannot see where it is so like it is the likest of any to a spirit for it is the most bodylesse body by which name it is sometimes called As we call that for which we have no name to expresse its strange vertue and efficacy If I could go to the furthest parts of the earth or sea there it is If I could climbe up to the uppermost region there it is also If I could descend into the lowest vaults and caves of the earth there it would be found It is as inseparable from a man as his conscience is shut the windows barre the doores draw the curtaines all close yet you can as easily shut out your conscience as it The aire will come in it will visit us in what condition soever And if this may be said of the creature what then of the Creator He that hath given the creature so large a circuit three regions of the world hath yet appointed it its bounds But take we heed we limit not the Holy One of Israel By this creature we ascend neerer to the Creatour then by any other but yet we come infinitely short we must not compare God to any creature for to Him nothing is like The aire is pure and cleare of it self and in its own nature but if it were so to us it would not be agreeable to ours it would be then too rare and thin and not
agreeing to our earthy and compounded bodies therefore for our benefit and comfort sometimes for our punishment too it receives alteration from beneath or from above or from about it thence it is that most times the aire refresheth and sometimes poysoneth sometimes temperately cooling sometimes again with heate scorching Sometimes it candies the herbs and trees and hideth the waters as with a stone d Job 38. 30. and then who can stand before His cold e Psal 147. 17. who casteth forth His yee like morsels for so we must resolve the Lords f Job 38. 29. question out of whose wombe came the rce And if it be said who can stand before His cold how much more then who can stand before Him when He is angry for our God is a consuming fire 1. Here the winds have their circuit but where there treasure is we cannot tell I know what the Poets faigne and what the Philosopher of the greatest experience that our part of the world had doth write hereof But the sacred Scripture saith That the Lord causeth it to blow g Psal 127. 18. 104 3. He raiseth the stormy winde for He hath appointed them their work their circuit as He hath the treasures h Job 38. 22. for the snow and haile And we heare their sound and feele them too but the place whence they come we know not nor whither they will so secret is the way of the winde And as secret is the way of the spirit but more admirable in working it casteth down strong holds too it levells high and exalted things But I am too high This we may conceive The same wind which now shaketh the leafe and maketh the feather to move being charged against a mountaine would have turned it up from the foundation And the same strength that bloweth up the dust if it came against the earth would shake the bottoms of it And this should make us feare before Him that whatsoever He hath done whether it seeme great or little we should confesse His handy worke and according to His greatnesse so we should honour Him that whatsoever He hath commanded whether it seeme weightie or little all our obedience should be streight unto it These are Mr Dearings words i Heb. 1. vers 3. Lect. 2. Tranquillus dominus tranquillat omnia quietum afficere quiescere est Cal. I adde this All the winds without though never so raging and boisterous shake not the earth which is of ordinary use If a man have peace within no matter what troublesome blasts without they shall not remove him 2. Here likewise is the kingdome of the winged Creatures where they have more scope then the greatest Monarch on the earth and more aire-roome then the ship hath sea-roome when it rideth on the widest Ocean And more secure these creatures are then we for their provision though they sow not neither do they reape nor carry into their barn for your heavenly Father feedeth them And doth He so even the young râ—ven a forsaken creature thrice mentioned in the sacred Scripture the more firmly to establish us in a providence for the Naturalists say the old raven forsaketh her young till they be feathered but our heavenly Father feedeth them how much more then those who trust in Him and roule themselves upon Him for provision They are of more worth then the ravens How great should be the securitie of the Righteous that the Lord will provide He will take care for their provision as He doth for their protection Oh be thou saith Chrysostome as secure as the birds k Aves sine paâ—â—iâ—onio vivâ—at M. Faelix in sol p. 25. lin 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad Pop. Ant. Hom. 12. are that thy heavenly Father will feed thee too Here also I mean in the aerie regiment we see the great vessels of water rouling over our heads and it should be wonderfull in our eyes for we cannot understand the ballancing thereof He that upholdeth all things by His mighty power upholdeth the clouds and divideth a course for their rain making small the drops thereof so as they distill upon man abundantly and in a way of mercy He it is who maketh strong the bond of the cloud who gives it a retentive facultie whereby the water is bound up within it as with a swadling cloth for so we must resolve the Lords question Who l Job 36. 16. and 36 27. hath bound the waters in a garment Even thou ô Lord hast done it we know Thy Name and Thy Sonnes Name for thou art wonderfull m Prov. 30. 4. Isa 9. If the Lord should unloose this bond of the cloud this retentive facultie then would the water fall as through a floud-gate or from a spoute not breaking into drops but in one body with a resistlesse violence as sometimes our countrey-men have observed it when the violence of the waters fall hath laid the ridges of their land equall with the furrows But more ordinary the rain falls so amongst the Indians who call the falling thereof in that resistlesse manner The spoutes n Hist lib. 1. c. 7. § 6. So writeth Sr Walter Raleigh but the Scripture calleth it I think the great rain of His strength o Job 38. 6. And if it fall with such violence who then can abide the viols of Gods wrath Who can stand under the spoutes of His displeasure The wicked shall be driven before the tempest as the chaffe before the winde But to the matter in hand certain it is This clotheing the heavens with blacknesse and making sackcloth their covering p Esay 50. 3. This ballancing the clouds and binding the waters within them as within a garment thence making the water distill by drops all this must be taken notice of as the wonderous work of Him Who is perfect in knowledge q Job 37. 16. And upon the power of this Mighty Hand doth the faithfull soul stay it self Faith can never be at a stand for whether the Lord gives rain or restraineth it because of our back-slideing r Jer. 14. yet behold a glorious dependance faith limits not the holy One of Israel nor bindes Him to naturall meanes Å¿ Legâ— Bâ—â—sil Hex Hom. 5. p. 47. Who did make the earth to bring forth before He set the Sunne in the firmament or made it to rain and filled the valleys with water when there was neither winde nor cloud t 2. Kings 3. 3. Hence it is that the thunder is heard whereat the heart trembleth and is moved out of its place u Job 37. 1. but the heart soon setleth again when the noise ceaseth for it hath learnt the reason thereof And yet it posed the heathen and almost made him cease from his own wisdome when he heard it thunder but saw no cloud x Hor. carâ— 1. od 34. then it was the voice of the Lord sure and is it not the same voice though the cloud appeare
fire hammer and anvill that is as he expounds it by reproofs threats blows and all this may be done and must if done well in termes of mildnesse and pleasing accent with force of reason rather then hardnesse of blows and if it might be in the spirit of meeknesse remembring still Mr. Tindals Letter Martyr pa. 987. words As lowlinesse of heart shall make you high with God even so meeknesse of words shall make you sink into the hearts of men I have observed a childe more insolent and stout under a rigorous and rough hand but calmed after the heat was over on both sides with a milde gentle perswasion that workt force and violence hardens when as a loving and gentle perswasion wins upon the heart thaws and melts the same Harshnesse loseth the heart and alienates the affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 26. in 1. Cor. 11. but mildnesse gaineth all Proud flesh as experience tells us is taken down by lenitives the most gentle and soft applications So the pride and roughnesse of our nature is subdued by lenitives and not by another roughnesse as the Father speaketh elegantly We may note too the more rigour the childe apprehends and the more the rod is threatned which is the onely thing a childe feares the more the childe will hide it self like that unwise man who standing at the entry of an unlawfull but too much frequented place and finding himself eyed by a friend whom he would not should see him there shrunk in his head and in he went If a man had a Non sum adeò aetatum imprudens ut instandam teneris protinus acerbè putem c. Quint. lastit l 2. cap. 1. no more wit what expect we from a childe He was ashamed to be seen at the doore he helpt himself well to go within the doores then as his friend said he was within indeed and the further he was so much the more within so a childe will do he will hide himself in the thicket at least he thinks so further and further if he apprehend much rigour there is much wisedome to be used here and mercy also and great reason there is to incline us to both as we shall hear in due place For the present that which hath been said may assure us that fiercenesse helps not in the unrooting of evill it hinders much the implanting of good There it hurts very much which is the second 2. If ever mildnesse gentlenesse calmnesse and sweetnesse of carriage do good and do become then more especially when we would winne upon the affection and sink into the understanding when we would lodge some precepts in the minde draw the heart and set it right Now while we are instructing handle the childe freely and liberally in a sweet and milde way speak kindly to it we must now and then we may have its heart for ever if we be rough and harsh now we fright away our game The instruction which we inforce into the minde by a kinde of violence will not long continue there but what is insinuated and fairly induced with delight and pleasure will stick in the mind the longer Trem. Preface before Iob. If Moses be to instruct he is commanded to speak not to smite and it teacheth us That a sweet compellation and carriage wins much upon the heart but we suppose we are dealing with children It is a mad behaviour and no better to suffer the hand to move as fast as the tongue and to strike at the head too the seat of understanding The head is to our little world as man is to the great world the verie abridgement or epitome of a man spare the head of any place else you may drive out that little which is and stop the entrance for coming in of more The Lord make all teachers understand this truth and pardon our failings herein and the Lord teach parents also whose duty more peculiarly we are upon to correct and instruct their children in all meeknesse That we may all learn I will set down some considerations which may calm the parent and take off from his hastinesse when he would unroot evill a great enemy to that good he ows and doth really intend the childe 3. I suppose now such a parent who hath beene fierce and eager upon the childe striking flinging kicking it as the usuall manner is because of its stomack towards the parent which he will pluck down and because it stands in a lie which he is resolved to fetch on t such a Parent I suppose for such there are and this I would have him consider it may make him wiser against the next time First †1. Who is that upon whom he hath bestowed so many hard blows both from hand and foot too I tell but my own observation who is it he hath used so disgracefully with such contumelious words It is no other then the image and glory of God A strong consideration to cause the 1. Cor. 11. 7. parent to carry himself comely and reverently before the childe which he may do and yet make the childe both to know and keep its distance else it cannot know its dutie A Parent cannot conceive the childs condition to be more Maxima debetur pueris Reverentia Iuv. Major è longinquo Reverentia Tacit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. de prosper Adver Hom 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deplorable then was the Rich-mans in the Parable yet saith Chrysost and he makes it very useful Abraham called him Sonne a compellation still befitting a Father so also words and actions well becoming that sweet name a Jud. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most likely to winne upon and to convince the childe whereas bitter and vilifying words become not though we did contend with the Devill a Kinde words make rough actions plausible The bitternesse of reprehension is answered with the pleasingnesse of compellations Sonne let that be the name for so he is though never so bad And as a childe hath no greater argument to prevail with a Father then by that very name of love so nor hath a parent any stronger argument whereby to prevail with his childe then by that very name of dutie whether we respect his Father on earth whose childe he is or in heaven whose image and impresse he beares though now much defaced This is the first †2. And it is his own image too that 's the second consideration his very picture even that childe whom in the rage and rore of his anger he hath thrown and battered so He is a mad man that will kick and throw about his picture specially if the picture doth fully and lively shew forth his proportion This childe is the parents picture right and never so fully the parents image as now that it is in a stubborn fit It is a certain truth a parent never sees his own revolting and stubborn heart more expressed to the life then
an evill whereto they lead Our Lords following words yeeld us our lesson Let your communication be yea yea nay nay I think of the Fryars note here it is a good one When the heart saith yea then the tongue must say yea that is yea yea and when the heart saith nay then the tongue must say nay that is nay nay a Quod affirmatis nude affirmetis quod negatis nudè negetis Bezaes note is to that very purpose What ye do affirme ye must affirm heartily clearly without reservation a Popish sleight b Latebra perjurio Cic li. 3. pag. 143. Quae dixeris jurasse puta in all sincerity and what ye do deny deny it so too An c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus l. 2. Ep. 146. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. 7. p. 527 528. honest mans word is as good as his oath of more credit For a man to use his faith and troth two ordinarie words sheweth a man hath no credit for he sets his jewels to pawne if he had faith indeed or truth either or knew how pretious they were he would not be so lavish of them Yea. yea must be enough Nay nay sufficient unlesse the cause be weighty and before a Iudge as was said and if so to a parent much more to a childe Assuredly for Christ hath said it Whatsoever is more then these cometh of evill †8. And here I do not hold it any impertinency to teach the childe for the Fathers sake as before to hold his tongue till he hath examined his words and their errand so here to give words their weight that being spoken they meant what they said A wise man lookes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he leaps and well adviseth before he speaks but when he hath spoken he will not think he hath done We hold it a foule disgrace if a man shall give us the lie we must not put that disgrace upon our selves suffering our actions to disagree with our words which is to give our selves the lie Lelius passeth a short censure upon Cato and Socrates but he makes a wide difference in their commendations We have heard much from the mouth of the one we have observed more from the hand of the other * Hujus enim facta illius dicta laudantur The one mans words are commended the other mans deeds Bodin giveth a shorter censure but no commendations upon that holy-father Pope Alexander the sixth and Borgias his sonne The father never spake what he meant The sonne never did what he spake Their Maxime was Give thy word to all Keep touch with none And this was Dare verba indeed in plain English Knaverie by your leave An honest man will not passe his word lightly no not for himself much lesse for another for then he takes the ready and rode-way to need the same courtesie from another But when his word is passed he holds it as firm as his oath Shew me a man that makes light of his words and I will shew you the same man that he puts no weight in his oath if he breakes his word with you no bands a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. will hold him except one that hath his hand in it and the reason thereof is plain because he knows that is a manuduction to the prison he will hold with you there because he knows if he do not that the prison will hold him for that is a strong hold Remember we that we hold it the greatest indignitie in the world if a man can do to us as some-time he will threaten if he can make us Eat our own words Beware we that we do not put this dishonour upon our selves which we could not brook from another Of all beasts we have them in greatest detestation who devoure their own young such beasts there are our words what are they but the issue of our own mouth And if we resume and recall them what do we other then eat and devoure our own off-spring And hence a childe will learn it is not too subtill for him to detest their Religion who doctrinally b Qui dogmatizant mendacia teach That words how solemnly so ever pronounced are like Gypsies knots fast or loose at the Churches pleasure no faith no keeping touch with any but as it maketh for advantage c Nulla fides nâ—si prout expedit No what say they to the three yeares famine That is a resolved case 2. Sam. 21. so is that also Ezek. 17. 16. 17 18 19. very worth the noting And we learn too what Pharaoh teacheth by the light of nature saying thus to Ioseph Sith thy Father hath made thee sweare concerning the place of his buriall by all meanes go up and bury thy Father d Gen 50. 5. 6. But let us mark that which is most remarkable that which is to be wished were forgotten but it cannot be How God hath reproved this breach of covenant from heaven witnesse that sad sore and grievous stroake which by a Divine hand was inflicted upon that King e Lewis King of Hungary Vladislaus and his whole Royall army who made an oath taken upon the holy Evangelist for the concluding a peace with the Turkish Sultan f Hist profan Medul p. 8 23. but a broker to unworthy ends yet is an oath the greatest securitie that can be given the onely chaine on earth as one saith g S. Dan. Henry third p. 167. besides love to tie the conscience of a man and humane societie together Mark we must also in that stroake that the like vengeance was remarkably executed upon the Cardinall who absolved the said King from the said oath for being wounded unto death he was found lying in the high way by Gregory Sanose ready to give up the ghost and seemed but to stay to take with him the bitter curses of such as passed by flying from the battel as the due reward of his perfidious absolution What will the Pope now for the league was disannulled by power from the Pope or his Cardinalls that now are for it was by perswasion of Iulian a Cardinall what will they say to this vengeance to this sad stroake for Lege Barcl Euphor 4. p. 360. Asch Tox. p. 26. Psal 15. as that â—reach of covenant was to the reproach of the Christian name ever since so was that vengeance to the infeebleing the Christians arm to this very day Besides all this we must remember the words that are so plain A good man speaketh the truth from his heart and though he swear to his hurt yet he changeth not what say they to all this Nay I cannot tell nor themselves neither But this we can tell It is as familiar for them to eat their words as it is to drink bloud they are infamous all over the world for both i See Mr Bolton direct pag. 232. therewith they
more A fault carefully to be avoided for he that is unfaithfull in earthly things shall never have greater matters committed unto him and he who carrieth a negligent eye or eare towards the works and voice of nature gathering no instructions thence though the characters are most legible there and her voice cleare and audible shall finde no more capacity in himself for higher truths There is a place in the Apocrypha which is worth our taking notice of it will help to lead us the way betwixt those extreames it meets also with that stupiditie even now mentioned and corrects the same The wise man in the 38 chapter of his book verse 26. I Eccles. 38. vers 26. â—2 Eng. 25. reade after Iunius his translation for our English verse 25. may deceive us puts a grave and weighty question and it is concerning him who holds the plough and such persons who maintain the state of the world the question is Whereby shall a man be made wise At the last verse of the chapter in the Latine Translation he answers By nothing unlesse Vers 39 nisi qui adjâ—â—â—rit animum suum c. he be such an one who will apply his minde and meditation on the Law of the most High It is a place not lightly to be passed over The husbandman in that place may seem to have as he reades and so pleades his case a dispensation for his grosse ignorance but it is nothing so That Scripture tells us thus much and it is worth the noting that though he holds the plough which sheweth him the r Luke 9. 62. constancy of an holy profession for he looks straight before him he doth not look back much lesse take off his hand though he ploweth up the ground which sheweth him as in a glasse the sorenesse of afflictions how the wicked plow upon the Å¿ Psal 129. Micah 3. 12. backs of the righteous and what pains he should take with his own t Jer. 4. 3. heart also So preparing it for the true seed the word of life though he casteth in the seed still in the season and that he might understand his own season lookes to see again the very same seed which he sowes the very same u Job 4. 8. Hosea 8. 7. chap. 10. vers 12. 13. Gâ—lat 6 7. 8. and with a large encrease but it rots and dies in the earth x 1 Cor. 15. 36. John 12. 24. Chrysost in locum Hom. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first which answers the great objection and cuts the knot as I may say with its own sword The body cannot rise again because it dies and rots in the earth nay because it dies and rots therefore it shall rise and he is a fool in the Apostles sense who seeth not so much in the sowing and reaping his grain Though this husbandman seeth all this yet he seeth not he understandeth nothing thereby he is not made the wiser by it By what he speaks we may know what his heart doth indite no songs of praise unto his God He will notwithstanding glory in his goad all his talk will be of bullocks for he giveth his minde to make furrows and all his diligence is to give the kine fodder all is for the earth there-on he layeth out the pretious stock of time and strength thither-to he bends himself he entertaineth not a thought whereby to raise himself higher and it must needs be so unlesse he shall apply his minde another way and meditate on the law of his God when he shall do so then every thing shall instruct him and make him wise and not before Here now we have our lesson and the way to make our walk profitable we must apply our minde to that we see and we must meditate on the Law of our God That is the man who will learn by every thing that hath inured and accustomed his heart to compare earthly things with heavenly to trade his spirit to heavnely things by earthly occasions He shall be made wise who hath a gift it must be given from above to be heavenly that is to make every creature which is the work of a sanctified fancy a ladder to heaven to turn ordinary properties of the creature or common occasions to heavenly meditations This I say is the man who will profit by his walk being now in the open view of the heaven and the earth and observing Gods great works in both To conclude and to instance so making the thing plain that man shall gain much by his observations who hath but so much understanding as seeing a sheep before the shearer to see also the meek abiding and patience of the Saints seeing an ant a lillie a raven to think on a providence seeing an oxe knowing his owner and his crib to think what is the duty of a reasonable creature observing the stork and the swallow and our houshold cock all exactly observing their season and I think the last observing it almost to a minute To learn from these and to get as was said of the children z 1. Chron. 12. 31. of Issachar understanding in the times and to know what Israel ought to do He that can do somuch through Him that strengtheneth all and in all he can he shall be made wise by his observation of the creatures for he sets his minde to the thing and the Law of God is in his heart he will receive profit by every thing and teach others how to profit also so I come to the third particular How to teach the childe to spell nature c. 3. Childehood and youth are ages of fancy Therefore the Father I mean a father at large master or teacher he hath the relation of a Father must make great use of the childes senses for they have the best agreement with its fancy hereunto the book of the creatures is very subservient They speak to the senses and the senses make report to the minde So in this way every place will be the childes school for every where it will meet with its lesson and no lesson plainer and more legible to a childe then what he findes in the volume of the Creatures This is a truth not to be doubted of That parent teacheth best and soonest attaineth his end the promoting his childe who verseth the childe most in the open view of the creatures So he cannot alwayes do but this he must do alwayes as he intends his childes profit When he cannot carry his childe abroad to view the creatures he must what he can bring the creatures home to the childe so shall he make the book in the childes hand what ever it be more legible For this the parent shall finde that where he comes short in making representations to his childes eye there the childe will fall short in his apprehension Nothing comes into the understanding in a naturall way but through the doore of the senses If the eye hath not seen that
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 fillup the heart of man no more then wind or ashes can satifie 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 oâ—â—endes Te sufficis ei Aug. Conf. 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. 2. 6. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 be said 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 14. 2. Vpon the seas and upon the floods what finite understanding faith 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 this when we men lay a foundation so the Father goes on we digge deepe and if we meet with water in our way we goe yet deeper till we see the spring dryed up else we will lay no foundation for a foundation upon water makes a building unstable and tottering it cannot be a fixt dwelling It is against the nature of water to beare up so heavy a body It was not the stick no nor the work of nature though put to the extent thereof which caused so much as the yron p 2 King 6. 6. to swim And it is against the nature of the earth to have its seat or basis upon such a foundation But Gods wayes are not as mans wayes which may be found out and comprehended by reason And yet saith the same Father Why dost thou wonder ô man If thou wilt wonder thou shalt never cease wondring for into whatsoever creature thou wilt pry into thou wilt finde an unlimited and boundlesse power much more then in the bearing up of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massive body And to this power thou must be brought else thy understanding can never fix but be as unstable as the waters We must be brought to this even to the power of God for hitherto all the answer that the sacred Scripture makes to this great and grave question tendeth He hangeth the earth upon nothing saith Iob q 26. 7. upon nothing nothing can beare up nothing yea but the earth hath pillars so we reade also The r 1 Sam. 2. 8. Cardines Poli. pillars of the earth are the Lords and He hath set the world upon them The meaning thereof is this though some bend the interpretation otherwise to their own end according to the sicknesse of their fansie That these pillars are our North and South poles amidst whereof the earth is s Reade Pol. Virg. lib. 4 ca. 9. Where they would make us beleeve that Anna prophesied of Cardinall Pole or others the Popes Cardinals so making them elder then the Moon placed which confirmes unto us the singular power providence of God saith Trem. and it is as much as is implyed from that text I meane the singular power of God therein for that is intimated
by those words past all question Another sacred Scripture saith thus t Fundavi terram super bases ejus Trem. Psal 104. 5. He hath founded the earth upon her own Basis that it should not be moved for ever That is till there be a new heaven and a new earth And this answer comes neerest to our sense and is most sutable to our understanding though farre exceeding both sense and reason That the Lord hath given such an occult and hidden propertie to the earth that it should beare up and poyse it self with his own weight that it should be as the Philosopher said a place u Tcrrae in se locus est Psin Hist 2. 65. to it self and it is as impossible that it should leave its place as for a stone to tend upward But still in our search and enquiry here our reason leaves us in the darke we must referre this to the head of that boundlesse power before mentioned and there leave it amongst the wonders v Inter Arcana naturae Alsted de Terra and secrets of nature or rather of His Art which is beyond our skill to finde out Only this every childe knows and he it is whom we would instruct That every building must have some pillars whereon to depend and beare it self up this the childe knows If then the childe be asked what or where are those pillars that beare up the earth It must needs answer That pillars it hath none as other buildings have to support the same and support it self it cannot an invisible hand there is made bare of flesh that gave the earth at first a being and ever since a subsistance poysing it with his own weight and so as the Prophet of himself bearing up the pillars x Psal 75. 3. thereof so the childe will answer and from thence he learnes that that is of the greatest force and strength which is least exposed to the eye In earthly things we finde it so we heare how the thunder Gods voice roareth we see it not we heare how the wind renteth our houses and stocks up trees we see it not we heare our y Lact. lib. 7. cap. 9. M. Faelix p. 22. in fol. See Hist of the World lib. 1. cap. 10. sect 10. Lactant 2. 2. voice and a sound that which poseth all the naturalists in the world we see it not The more remote from the senses any thing is the more divine and admirable Nay if a naturall eye could perceive it there were no divinitie in it at all That is best seene which is not seene z Magis videtur quod non videtur B. Juel artic 8. pag. 402. That is as our Iewel interprets it we see more certainly with our faith then we can see with the eyes of our body they may deceive the eye of the soul cannot But I am too high if as children in knowledge we understand not earthly things how can we heavenly The arme of flesh is too short here nature is at a stand I give but an hint only to helpt it out for here nature will ever stick till an invisible hand I meane an Almightie power helps it out and raiseth nature above it self For by faith we understand c. Heb. 11. 3. I would aske one question more and it is according to a childish supposition but best agreeing with his understanding and conceit Suppose the earth did hang like as our deceived sense presents the Sun at its setting popping down behinde the nexthill or like a stone still dropping into the water suppose it so I would then aske whether should the earth fall It must needs be answered according to the same conceipt That it must fall into the lap and armes of heaven And this is as if we should say That the creature falls into the armes of Him who holds it up which secureth the stabilitie of the same That there are as the sacred Scripture saith everlasting hills and perpetuall mountaines Habb 3. 6. It secureth also and it is a principall thing The stabilitie and firme foundation of the Church and the true members thereof They are an everlasting foundation also they stand fast like Mount Sion fast for evermore The gates of hell power and policie shall not prevaile to remove and unbottom them so fast they stand for how should they fall or which way which way soever they fall they fall into the armes of Him who supports them They may be turned by the gyants of the world as Mr. Dearing calls them from post to pillar as the proverbe is and from the pillar separated to the foure winds and yet they are upon their basis and bottom still All their shocks cannot put them off thence How so They are in the same hand that holds up the earth in Gods hand He loveth His people All Hie Israels Saints are in thy hand a Deut. 33. 3. Trem. And we must all grant That what is in Gods hand cannot by force or fraud be throwne out Oh how sure how secure that building which God heares up and the Corner stone whereof the Lord Christ is how sure and certaine is their dependance who having nothing can yet root themselves upon Him who hangs the earth upon nothing So much to the second enquiry and the use there-from 3. The third is touching the magnitude thereof And this our sense reports to be a massive body according to all demensions but therein exceeding both sense and our finite understanding And yet we must needs conceive also That this is as it is absolutely considered and in it self for if we take the earth comparatively with respect to the heaven it is and our sense reports it so but as that center or point where the foot of the compasle stands to the compasse or circumference round about the same point So as if the earth could be beheld down ward from the highest starre which may be supposed though it cannot be through a double impossibilitie the opacitie of the earth and the contrarietie to sense it would seeme as little and lesle unto us there above then the starre doth seeme to us below The scoffing b Lucian Icaro Menippus Ridentem dicere verum c. Philosopher makes this consideration very usefull for what hinders but that a scoffer may in some things speake the truth and make the same truth usefull But this is certain They who are risen with Christ whose affections are upon their treasure which can be no where but in the heavens for there Christ sitteth they are filled with the beautie and glory thereof filled I say as we read the house was The priests could not stand to minister for the glory c 2 Chron. 5. 13 14. of the Lord filled the house of God so is their house filled their soul I meane with the glory of the things of Christ that the world can finde no roome within their house so filled with glory The world is indeed as it is but
See Chrys Ad Pop Ant. Hom. 15. as a point to them and they are at a point for it heaven is before them and the great and durable mansions there no matter for the stuffe of the earth let her keep her gifts her pleasures and profits for as the brother said they have enough they have the pearle for they bid to the price of it they have it and they have enough And so much to the three demands or enquiries touching the earth the resolves thereunto and instructions therefrom 2. It followes that we take a generall view of the things on the earth And behold variety of objects all to refresh and comfort to instruct and humble me I have no sooner set my foot abroad but presently I see There an hill here a dale There a barren ground here a fruitfull There good fruit here weeds d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chysost in Gen. cap 2. Hom. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Bas in Hex Hom. 2. There the sheep feeding here the horse and oxe ploughing There the sheep giving us her lambes and her wool here the cow giving her calf and her milk so we have from both first an increase and then their flesh cloth for our backs and food for our hunger There I see herbs flowers trees leaves seeds fruits perhaps now in their winter and withered quarter or in their Spring-time and new dresse receiving a new life again whether so or so they give cleare evidence that what is quite rotten now shall revive again e In resunectionem suturam omnis natura meditatur Expectandum etiam corporis ver est Minut. Felix p. 24. in fol. l. 19 The Spring is the resurrection of the year And consonant to reason it is That man for whom all things spring and rise again should have his spring and rising too Tertul. Here I see an hedge and as much care to keep it strong as there was to plant the field with any of all these There I see the Behemoth beasts so called for her greatnesse here the little worm retiring into its hold and earthing it self in case it feeles the least touch I cannot reckon up what I see but if I do no more but see the mule and the horse and the oxe do as much as I. If we see nothing in the heavens they are Mr Dearings f Heb. lect 5. c. 1. vers 10. words but that they are light and above our reach the horse and mule see this as well as we If we see nothing in the earth but a place to walk in or to take our rest upon it the beasts and fowls see this as well as we If we see nothing in our gorgeous apparell but the pride of a goodly colour the peacock seeth that in her feathers And if in all our refreshment from the creatures we know nothing but the pleasure and sweetnesse of our sense the hogge and swine have here as great a portion as we To be short if hearing seeing smelling tasting feeling be all the comfort we can finde in the works of God we have given our preeminence to the dumbe Creatures which have these senses more exquisite then we and we have turned the hearts of men into the hearts of beasts who with wisdome prudence understanding knowledge reason can do nothing And the words of the Prophet are fulfilled in us Man Reade Isid Pelusiot lib. 2. cp 135. when he was in honour had no understanding he was compared to the brnit beasts and was made like unto them Therefore the beholding the works of God must affect us more then so else we shall be but as the beasts and below them We must learn according as the works of God are thus before us so to behold them and take the pleasure of them that we give glory to God in all that He hath done When we see the heavens we must see His greatnesse who was able to set such a covering over the earth When we behold the earth we must behold His providence who hath ordained such a place of nourishment for all creatures When we look upon the unchangeable course in which all things are established We must look upon His constant wisdome and goodnesse who in a stedfast purpose hath extended His mercies over all His works In the least of all the Creatures of God when we see wisdome power glory more then all the world can reach their hands unto we must humble our selves under His high Majesty before whom no King nor Prince no power of the world hath any account So farre Mr Dearings words I adde for further illustration of the beauty of the Creation That the beholding the works therein do serve to instruct and humble both I see all these and what ever else I do see all in their ranks glorifying their Creatour and serving man who of all the works of Gods Hand 's once the most glorious is fallen out thence and from his station rebells against his Maker and now is called as he is A transgressour from the wombe and so makes the creatures groan under him serving in bondage and in wearinesse This consideration instructs and humbles very much if it come home So also if we consider how little it is that we understand of all that varietie which we do see If saith the Father g Chrysost in Ephes Hom. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shouldest come into a Physicians or Chirurgions closet how small a part couldest thou understand of what thou feest there If into a Carpenters Painters or Smiths shop in how many things wouldest thou be posed there Thou couldest not tell what the workman can do with this little thing or with that but thou must be forced to acknowledge a skill in him beyond thy apprehension Nay I will go lower with thee yet saith the same Father Go to the bee-hive where thou mayest note by the way and it is of great use That h Mar. Aur. Ant Medit. l. b. 6. sect 49. pag. 94. See Cic. Offic. 3. p. 141. Chrysost Ibid. which is not good for the bee-hive or for the whole swarm cannot be good for the bee see whether thou canst understand that curious art from the 1 Plin. Nat. Hist lib. 11 cap. 5 6. 7 8. 30. Basilii cp 168. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee go to the pismire see whether thou canst understand her wayes and work from thence to the spider consider her web and her house Then to the swallow and mark her nest and the workmanship there And if thou hast understanding herein then be bold to enquire into Gods works and to search them out to the bottom but if not then enquire not but rather admire and break forth into praise For if in these creatures thou art forced to acknowledge an art beyond sense in beasts or apprehension in man how much more then when thou lookest abroad into the great shop of the world must thou needs acknowledge the Creator
weakest executioners He needs not an army of Giants one whereof and he was the greatest that I think our last Centuries have taken notice of was of such a stature that the sole of his foot did cover foure of ours z Grimstone Hist of the Netherland p. 39. The Lord needs not an army of such nor needeth He iron charriots nor Elephants to make a battel fierce and terrible against a backsliding and revolted people When a Nation needeth a sharp knife as the Father expresseth it to cut away the dead fresh the Lord can do it by despicable instruments and yet of force and sharpnesse enough to execute His pleasure who to approve Himself the God of all power worketh great things by the weakest meanes Even by His northern Army the locust the cankerworm the caterpiller a Joel 2. 20. 25. A locustis à maribus genus omne occiditur at que arroditur frugum Arnob. lib. 1. p. 3. in fol. vic com These silly creatures can make a Garden of Eden before them a desolate wildernesse behinde them and nothing shall escape them verse the 3. If He speak the word and bid it go the silly frog shall scale the palace and the Kings bed-chamber The rats shall take the tower The mise shall consume all the provision of war and in one night they shall do it as writeth Herodotus And so speaketh that monument there of one holding a mouse in his hand and bidding the beholder look up to God and serve Him in feare b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to relate nearer to the thing in hand A little worm can devoure all the provision of bread as experience hath sometimes told us and that noted story in Grimston who writeth That the corn twice or thrice sown was as often eat up by a little worm or gray snaile and in one night whence followed dearth famine pestilence wolves c Pag. 819. Anno 1586. Oh that man so dependant a Creature should carry himself proudly before the God of Heaven Who to approve Himself the God of all power and able to abase the proud heart hath a thousand wayes and meanes whereby to do it He can by a gnat a fly an haire stop the breath and by the weakest means destroy life and lively-hood We have often read these words and there is much comfort in them to such who are fearers of the Lord Thou shalt be in league with the stones of the field and with the creeping things d Job 5. 23. Hos 2. 18. c. I remember what an old Preacher said upon these Texts It was this What great matter is it will some man think to be at league with the stones of the field or in covenant with creeping things of the ground he feares no danger from these No said the Preacher he doth not and therefore being out of covenant with his God his danger is the greater because not feared He that feares not God hath cause to feare every thing and that he least feares may most hurt him That stone which lieth before him may dash out his brains by such a meanes as no man possibly could suspect and the beast that is in his hand and knows not his strength nor shall put it forth yet may occasion his fall I knew a man for he lived amongst us who had a Barbary horse to present to his great friend and stroaking the back of the beast and there feeling it crushed with the saddle was presently in a great rage with his man and in that rage stamped with his foot the heel of his boot being after the fashion high slipt within the crevice of the stones it was on a causie-way and he plucking his heel out again with some heat and choler fell down forward where a sharp stone standing above the rest met with his fore-head and his brains and dashed them out A great mercy to be at league with the stones and in covenant with the beasts and creeping wormes which we cannot be if out of covenant with God So much to the works of God on the earth and to the instruction therefrom which in this cursorie way and view of them we may take along with us They serve to refresh and comfort to instruct and humble God is great in the very least and to shew Himself the God of all power He can and doth bring to passe great works by the weakest and simplest persons and meanes It follows now that we take a view of the great Waters II. for they with the earth make up but one Globe In the view of this subject leaving more subtile enquiries for a fitter place I behold first their surface secondly their barres and bounds thirdly their weight fourthly the Creatures therein 1. The surface thereof it is as the windes and weather is if calme the sea is very pleasing and in some places like a table if stormy then troubled and raging casting up mire and dirt It sheweth us the common errour and mistake we have when we commend a person for we say he is a very good man unlesse he be stirred or e Multi nonnullam man suctudinem prae se fcrunt quans diu blanda omnia amabilia experiuntur at verò qui eundem servat modestiae tenorem ubi pungitur irritatur quotusquisque Cal. Inst lib. 3. cap. 7. § 4. moved Vnlesse he ◠stirred So is the sea also a comely pleasing creature in her calmes but rough and dreadfull in her stormes If the winde stirre the sea mounts if they bluster it roares I know not a consideration that may sooner calme a man if in a commotion as winde enough he shall finde to cause it But surely a good man findes a calme or makes it even then when there is much stirring about him The windes and stormes properly taken tell us what the sea is and metaphorically taken they tell us what the man is Our passions are elegantly called tortures f Et vino tortus ira Hor. Tortures upon the body many times make the minde more secret or opens the mouth against judgement as said a Lawyer honest and learned for rackings stood not with his law g Fortescue chap. 22. But tortures upon the minde tell us what the man is they discover a man If passion hath put the minde upon the rack and the person now suffer no wrack in the storm of his passion he is a man of a sound constitution we cannot doubt of it For our h Poeta perturbationes non inscitè appellat torturas quod ab iis secreta c. Augment l. 8. p. 252. passions try what a man is indeed as the stormes and windes what wood the ship is made of how firme and sound it is how well compact and set together and so forth for the use hereof is large 2. The surface of the waters shews us how the Lord deales with His ransomed ones conducting them to their haven For with those
leisure to serve Him These things ought we to have done in their place order and subordination to an higher thing but the other thing that one thing we should not have neglected Certainly it will be a most astonishing excuse no excuse indeed but such as will leave us speechlesse To plead the ordinance of God for our neglect in the service of God He hath designed us our severall callings that there we might the better serve and glorifie Him And if from thence we shall plead our omissions therein our excuse will be no better then if a drunkard should pleade thus for his abuse of the good Creatures If thou Lord haddest not given me my drink I had not so dishonoured thee and my self Vain man the Lord gave thee drink to refresh thee therewith and being refreshed that thou shouldest return praise to the Giver It is thy sinne and thy great condemnation that thou hast turned a blessing into a curse overcharged thy self and by thy exceeding that way hast pressed thy bountifull Lord as a cart is pressed with sheaves And let this bid us beware of our old-Fathers sinne for it was Adams the woman that thou gavest me he pleaded the ordinance of God for his walking inordinately Beware I say and let it command our watchfulnesse too for particular sinnes do adhere and stick to particular callings as close as the ivie to the wall as the stone to the timber But yet our callings shall give us no excuse for committing those sinnes or for omitting the contrary duties It is certain we shall have no excuse therefrom none at all but what will leave us speechlesse This by the way but not from my scope So much to engage our faithfulnesse in our callings and our heart still to God A word now touching our abiding in that * station or x Nè quis temerè sâ—os fines transiliret ejusmodi vivendi genera vocationes appellavit suum ergò singulis vivendi genus est quasi statio c. Cal. Inst. lib. 3. cap. 10 sect 6. calling whereunto God hath called us Certain it is the Analogie or resemblance holds well and teacheth very much between the body naturall and the body politick Thus in the body naturall it is bloud and choler contain themselves within their own proper vessels if bloud be out of the veins it causeth an Apostume if choler out of the gall it makes a jaundise all over the body So with our members if any one be out of place or doth not its proper office in its place then every one is out of quiet For the good and peace of the whole it is that every member keeps its proper place and doth the proper office belonging to that place Thus should every one do in that place where God hath appointed him in the body politick He must do those peculiar acts which are peculiar to his place from which his calling hath its denomination and is so called He that teacheth on teaching is the Apostles rule and extends it self unto all callings as an universall rule and of universall use Therefore to instance in that one calling for all which is the highest of all but gives the same rule for the lowest The office of a Pastour Bishop or Minister is to feed his flock to look to the state thereof to prepare the way of the people a Esay 62. 10. c. for that Scripture is fully and usefully explained by Tremellius This the office of Pastour or overseer to seek not yours but you to feed not themselves but their flock b See Hist of the councel of Trent book 2. p. 252. See pag. 216. Non magis de pascendo grâ—ge cogitant quà m sutor de arando Cal. Inst 4. cap. 5. sect 12 13. Those overseers then were truly taxed and charged of old that they did walk as men and did no way answer the office whereto they were called when as they saw nothing in their cures nor knew nothing of them but their rents This had been proper to him who was in office to be the Kings Rent gatherer but very impertinent to him or them whose office it was to prepare the way of the people or to prepare a people for the Lord. The conclusion is peremptory he that teacheth on teaching So likewise as we are called and as every man hath received the gift so must we minister the same one to another as good stewards of the manifold graces of God that He in all things may be glorified c 1. Pet 4. 10. As he hath received the gift I resume it again because we must well note it my gift fits me for my calling my calling for my work If I have not the gift I must not affect nor enter the calling If no calling I must not venture upon the work without a gift all will be done unskilfully without a calling disorderly without work unprofitably and to no purpose d B. Andr. The lesson is If I have the gift I must fall to my work such as is sutable and congruous to my gift and Station So much also touching our abiding in that place whereto we are called and that we exercise those acts and do those works as are proper and peculiar thereunto A word now follows in way of caution touching the designing the childe to a calling wherein Parents are commonly too early and forward and in one thing more preposterous Parents must not be too hasty here I meane in designing their children to any calling specially not to the ministry that sacred work so much spoken of and so early resolved upon before Parents can have any discerning of their childrens fitnesse that way c Parents will have their children disciples and teachers together they would have them cleanse others before themselves are cleansed A Parent will make the childe a Preacher so he is resolved to do for so boldly and unadvisedly he speaks He sees preferment in that way and that way the childe shall go though the childe saith plainly he is a childe and cannot I do but relate the Parents words and my own knowledge The Parent considers not that he speaks of great and high matters infinitely above his reach and compasse He weigheth not how weightie a burden the work of the minister is and how the most able men have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazian oral 21. pag. 378. declined from it shrunk and fainted under it If arrogancy were not in me how should I of all wretches the greatest think to look into the highest roome and vocation that is upon the earth said humble Bradford to Father Treaves f Book of Martyr p. 1510. Reade Isid Pelus lib. 3. epist 127. lib. 4. epist 40. Who is fit for these things surely he that is best fitted hath need of all even of the fulnesse of the blessing of the Gospel of Christ g Rom. 15 29. And he that hath the least must have some speciall
ease and libertie which he thinks a change may bring as the asse in the fable and if he may to the writing-school then he is sure of it the Latine school is too close for him he is for his good too much pent up there Here we may observe how the childe will turn and winde himself in to the Parent The childe will make the Parent beleeve that he can no way skill of the book but of any course else very well what the Parent will for that way his ingenie doth bias him so the childe will say and so the Parent beleeves him whereas his bent is onely that way which he thinks may give him more libertie scope and elbow-room in the world Therefore the Parent must be as wise as a serpent for the childe is not so innocent as a dove It is the very master-piece of a childes cunning to deceive and hurt it self A Parent then must not hearken to the childe but to his own discerning of the childes parts and accordingly he must fit him with generall instructions making him as capable as he may and ready girt for any course But for the designing the childe to this or that calling requires a clearer insight unto the childes inclination and abilities that way then the Parent can attain unto by his own strength and therefore the Parents work in this case is more specially and peculiarly with God He looks up to that Hand which wisely ordereth all things and which is never looked up unto in vain He remembers that the Lord Christ prayed all the night before He chose His Disciples which teacheth man what to do in matters of weight and difficultie even to wait upon a secret and invisible Hand which way that points and directeth And if the Parent do look up earnestly to This Hand which cannot be in vain it will easily be discerned thus That Parent whose eye is to God carrieth the same single towards His glory He thinks not what advantage may come what preferment may be had he thinks not thereon as on a Principall But how the childe may receive most good he means that which is good indeed how he may do most service most promote Gods glory This is the very life of the Parents life and it must be the very soul of his actions it was the end wherefore God gave them the childe and for that end they must return the childe back again So the Parent aimes at and desires the best and most excellent way but he looks to the childes fitnesse that way he will proportion his childes place to the portion of his childes gifts that the childe may not stretch k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 10. 14. himself beyond his proportion not Tenter himself beyond his scantling If a low gift then to a low place a doore-keeper he is content to make his childe that is he is content to set him in the lowest rank or form and he sees comfort enough therein so the childe prove faithfull It is not the height of a calling that commends a man or that advanceth Gods glory but a faithfull discharge of the calling how low soever l Nullum tam sordidum ac vile opus in quo modò vacationi tuae pareas quod non coram Deo resplendeal pretiosissimum habeatur Cal. Inst lib. 3. c. 10. sect 6. Therefore a wise Parent would rather his childe should be an honest and faithfull scullion serving in the kitchin then a proud Mistresse serving her lusts rather a good servant then a bad Master rather a wise childe rich in graces though sitting in a low place then a foolish childe sitting in great dignitie He would rather have his childe a Prince so we are all by profession Sonnes of a great King m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus lib. 2. ep 147. that is one that can wisely command it self ruling those that are others masters though it be as low as the earth and going on foot then a servant to his lusts though on horseback 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1. Cor. 1. Hom. 5. Let no man be ashamed of his trade how mean soever if it be lawfull but let the idle person be ashamed who perhaps hath many servants attending upon him and imployed about him when in the mean time the Master doth nothing let such an idle person be ashamed and as much honours done to him as is to him whom the king will honour This the minde of a wise parent but few there be such and therefore few of that minde The rule is and the summe of all A wise parent contrary to the custome of the world doth dedicate unto the Lord The male in his flock that is the first and best of his strength and glory but designeth not his childe further then he discerneth an invisible hand guiding the childe and enabling him for service And so much that the Parent may attend his seed-time not slacking his hand then the childe shall be fitted for some work but not designed to any till the Parent can discerne the childes fitnesse and a secret hand pointing him thitherward whereto the Parent earnestly looks and whereon he faithfully depends not troubling himself about Gods charge which is to provide and protect but his own dutie which is to give all diligence yet without carefulnesse and so the Parent doth his duty and teacheth the childe his that both Parent and childe may rejoyce together FINIS A CHILDES PORTION THE SECOND PART RESPECTING A CHILDE GROWNE VP That thy trust may be in the Lord I have made known to thee this day even to thee Prov. 22. 19. He that followeth after righteousnesse and mercy findeth life righteousnesse and honour Prov. 21. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As our heavenly Farther so the Earthly desires to reape no more fruite from the Childe then comfort in it 's well doing how reasonable a desire this and how unreasonable for a Childe to deny the Parent that Clem. Alex. Protrep p. 4. Deut. 6. 24. 3 Iohn 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Tearme of Gods service admits no Vacation Id. Strom. li. 1. p. 201. Prov. 23. 17. 1 Cor. 15. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Grace is an ever during portion Chrys in cap 48. Gen. Hom. 66. ω. 1. Chron. 28. 8 9. Psal 73. 26. London printed by I. Legatt 1640. TO THE RIGHT VVORSHIPFVLL AND MVCH HONOURED THE LADY MARGARET GARVVAY MADAM I Know you are troubled about many things nor can it bee otherwise such is the trouble of entertainement I shall call off your minde but a very little and to very good purpose though yet I shall not minde you of that you so well know that but one thing amongst many is necessary nor yet will I be your Monitor sith you are so well instructed that way remembring you to make sure of that one thing necessary because it is the better part beyond comparison the
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 â—pson Reason and speech they are the chiefe properties Ratio Orâ—tiâ— differencing man from a Beast Reason is the 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 Hersoveraignty I mean in earthly matters then will a man be carryed like a horse that hath cast his rider and he will abuse his Tongue also vilifying that which should have honored him and in so doing he will liken himselfe to the most stinking place that we can passe by and to the most odious name that is named under the Sunne and so in the end will fall lower then a Beast can A Beast can fall no lower then the Earth nor doth it apprehend any evill till it feele the same and when it comes it is soone over and there 's an end Which remembers me of Pyrrhoes Hog that did eate his meate quietly in the Ship almost covered with waters when all the men there were halfe dead with feare But now reasonable Creatures are sometimes perplexed with unreasonable fears A mans apprehension may present evils that are not as impendent which may make his knees smite together and with all the apprehension of the time that is past and of that which to come may torment him too before he come to the place of his torment Bee not like the horse and mule then which have no understanding for then thy condition will bee much worse and lower then theirs in the latter end It may be I shall never call thee to an account nor live to see how thou hast thriven But consider this first what an Heathen o Plut. de fraterno amore spake it is very worthy a childs consideration We are charged that we doe ill to none much lesse to a parent but it is not enough for a child not to hurt his parents he must doe them all the good he can his whole deportment must be such such his words and deeds that thereby he may glad the heart of his parent else it is wicked and unjust Marke it for thus much it implyes It is not enough that the child doth not actually or positively give the parent cause of sorrow that were monstrous he or she must not privatively rob them of their comfort or stop them of their rejoycing even this were impious and unjust It is not enough not to grieve the parent not to give them matter of sorrow the childe that doth not more doth not his dutie he must give them matter of comfort and gladding of hearts This a childes dutie let a childe thinke of it and that an Heathen spake it from whom a lesson comes double to a Christian Consider again what the Lord saith It is a people of no understanding therefore He that made them will not have mercy on them p Esa 27. 12. Consider with that Scripture what the Apostle saith q 2 Thes 1. 8. In flaming fire taking vengeance of them that know not God c. If this and that be considered Thou wilt cry r Prov. 2. 3. after knowledge and lift up thy voyce forunderstanding wisdome is the principall thing therefore thou wilt get wisdome and with all thy gettings thou wilt get understanding Å¿ Prov. 4. 7. which only consolidates a man making him like armour of proofe or like a rocke for it fixeth the heart on Him in whom is everlasting strength Thou must consider also That an account must be given and the greater thy receits have been the greater thy accounts must be Line upon line and precept upon precept fills up the score apace A man looks to reape liberally where he sowes liberally And as God did bountifully reward the faithfull servant so did He severely punish the unfaithfull and negligent In the last place consider this and it sufficeth That a worthy name is called upon us even the name of Christ of whom the whole Family in Heaven and Earth is named t Eph. 3. 15. A name which will honour us if we honour it which will highly exalt us if we exalt it And this we do when our conversation is honourable and as becommeth in heaven though amidst the things of the earth If there be a precise walking a good and suteable conversation worthy that name u The Scripture acknowledgeth them Christians or the anointed of the Lord who live Christian-like according to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazian Oral 21. p 378 then the Christian is the honourable person as the fruitfull vine the best amongst the trees or as those which were very good x Jer. 24. 5. But if we defile y Read page 36. that name by an unworthy conversation then are we the basest of men like the barren vine z Ezech. 15. 4. fit for nothing but the fire or unsavoury salt very bad and to be cast out a Christians are the worse the better they should be the more sacred their name the more accursed their guilt c. Read Salv. de Gubâ—r l 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end and Li. 4. within two leaves of the end Christiani deteriores sunt c. Reatus impii est pium crimen It is a good conversation which commends a Christian and that only and which proves him so to be not miracles if a man could work them not revelations if a man could see them not signes and wonders if such a power were given from above It is the conversation which is all in all and justifies before men If I do not the works of my Father beleeve me not b John 10. 37. Our Lord said thus of Himself His work should testifie of Him c Luk. 7. 21. and be a foundation of their faith works are the standard by which we must be measured also whether we are in Christ and Christ in us If we do not the works of Christ such as He hath proposed for
understanding make it thy greatest ambition and account it thy chiefe honour the top and height of thy preferment for so much the word doth import so labour so contend to be accepted of Him Acceptance with the Lord is the height of a Christians preferment as it will be the Crown of his rejoycing and is the ambition of my Heart concerning thee the very butt and scope where-to tend all my endeavours § 3. Consider again as the riches of His goodnesse so the wonderfull worke of His hands He that gave thee a being might have given a being only and no more or He might have given thee life and stay'd there Thou mightest have been such a creature which now takes the bone from thy hand and licks the dish and gathers the crums that fall from thy table thereby to sustaine life and when that life is gone which serves but for salt to keep the body sweet is laid in the ditch such thou mightest have been for in reference to our owne demerits so vile as a dogge have the most excellent of sinfull men accounted themselves And it was the lowest expression of humilitie and abasing amongst the Hebrews and so low did the sense of their vilenesse depresse the excellent and honourable of the earth Such a creature thou might'st have been or a croaking Frog or a loathsome Toad It is amongst Austins Confessions Thou might'st Lord have made me even such an one or a worme or a flea or a sâ—ie which now thou canst fillip and crush to death at pleasure So thy Lord might have dealt with thee and have done thee no wrong at all He might have given thee the stamp and outward impresse of a reasonable creature and yet have wounded thee in thy crown I mean He might have strucken thee in thy reason and understanding-part the dignitie excellency crown of the outward-man So He might have done thou wast in His hands as the clay in the Potters yet so He did not deale with thee But according to His goodnesse He vouchsafed more grace more honour He stamp'd upon thee an excellent image and then admitted thee not into the lower ranke of His creatures which lick the dust and feed upon it No He hath made thee but a little lower then the Angels and hath crowned thee as we read one was in the wombe with this honour That thou should'st be Lady-Princesse over the creatures before mention'd even over all the works of His hands And God said unto them c. Thus Gen. 1. 26. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost Hom. 10. in Gen. 1. Chron. 17. 17. honourably hath the Lord dealt with thee so as though thou art the meanest of many yet may'st thou take the words of Him whom God exalted and speake them out to His praise For they are proper and fit well because so He hath exalted thee Thou hast regarded me according to the estate of a man of high degree ô Lord God Oh that I could advance and elevate thy thoughts now according to the excellency that God hath stampt upon thee That as thy stature is erect and up-wards thy minde also that yet more excellent part might not be low and downwards groveling to the earth as if thou couldest finde rest In imo c. Lact. lib. 1. cap. 1. Lib. 3. cap. 12. 26. 27. Boet. lib. 5. Mel. 5. unto thy soule That chiefe good in the bottom and underneath where the worme creepeth and the serpent eateth dust This is the great mistake The Lord discover it to our hearts It is the veyle spread over us the Lord pull it off for nothing more evidenceth the wonderfull deordination and disorder which is brought upon mans nature then this which I am speaking doth Man abhors misery yet he loves it in the cause thereof he desires happinesse but he seeks it in the place and in the things much inferiour to and below himselfe Look up man as one said it is not there it is higher Thy very stature tells thee That thou seekest for is not under thy foot a Thy stature is erect and upward thy eye can behold the things above whensoever now thou shalt minde earthly things and fix upon them then thou makest thy self like the beasts that perish c. Read this in the 9. Hom. of S. Basil Mex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Let the beast look thither-ward and fix there who cannot look nor rise an inch higher We dishonour our parentage if being born men we do by an evill and beast-like conversation match our selves as with beasts not considering our honour and dignity It s farre worse to be like a beast in conversation then to be born a Beast b Pejus est comparari jumento quà m nasci jumentum this is no fault but a great fault that And such an one is he who seeks nothing nor savours nothing but earth contrary to his nature and Image stampt upon him Assuredly there can be no consideration so effectuall to raise our thoughts and send them upwards and so fix them on high thereto seek our chiefest good as is the consideration of that Image and superscription which God hath stampt upon us and appears unto us even through the outward man thinke we thereof and it will raise the spirit to the place whence it came unlesse we have that spirit of infirmity we read of c Luke 13. 11. which bows us together so that we can in no wise lift up our selves That was an infirmity the greatest that can be thought of as now it is the commonest in the world and from that uncleane spirit it is who is stronger then we and would lay us as low as himself is I know not what to say to it for this infirmitie like an epidemicall disease rageth every where and presseth sore clinging us together It is a spice of our peremptory nature before spoken of of that crookednesse which man cannot straighten To God let us look and on Him let us wait till He shall unto us as to the woman Thou Vers 12. art loosed from thy infirmity for till that time come noble and excellent creatures though we are the chief of Gods works yet on the dust we shall feed and fill ourselves as with the East-winde I meane with that which cannot satisfie For this we may be sure of that as nothing can fit and fill up that stampe which the seale hath made but the very seal which at the first stamp'd that impression or superscription so can nothing in the world no not all the world fit and fill up this image which God hath engraven upon us Capacem Dei non implet minus Deo but He that hath honoured us with such an engraving He and He onely can satisfie this Image The eye we know is not satisfied with seeing nor the eare with hearing These Ta Deus diligenti te quantum praecipis ostendis te sufficis ei Aug. Conf. l.
proved an halter or how can that commend me which the Spirit hath concluded to be my q 1 Cor. 11. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. shame A point of great impudency it is to fight with or go against and contrary not onely to our selves but to nature also saith Chrysostome upon those words Is it my pleated curled or cut haire that makes me think of my self above what is meet That is a very affrighting conceit for the Lord can make our head of haire to take the form sometimes of a great Snake sometimes of many little Serpents as some in Poland and Germanie have found and felt witnesse the bloudy drops their haire yeelded being pricked and the losse of their eyes if they cut it saith the learned professour of physick in Padua And methinks saith r Mr Bolton's foure last things p. 40. Mr Bolton from his hand I have it our monstrous fashionists both male and female the one for nourishing their horrid bushes of vanitie the other for their most unnaturall and cursed cutting their hair should every houre fear and tremble lest they should bring that same noisome horrible disease in the haire called the plica upon their own heads and amongst us in this kingdome †5 Is it the putting off the hat at a distance which lifts a man Å¿ Sic leve sic paâ—vum est animum quod 〈◊〉 avarum subruit aut resicit Hor. lib. 2. epist up or the vain applause of the ignorant multitude He must thank his money for that t O nummi vobis â—i dantur honores Juven It is ordinary with some to gaze upon a gilded post It was manners make a Man but now according to the old complaint Money u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pâ—ndâ—r â—â—th â—â—e 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—rip orest 30. A rich man shall have many heralds †6. Is it knowledge that would puffe us up This were an empty conceit We know that as in vessels the more the liquour or matter of substance and worth comes in the more the Aire goes out it is the empty vessel that makes the noise so the more we truly and indeed know the more we are humbled in that we know All my knowledge and that all is but a little to that I know not All separated from Christ which the more it is the more it humbleth will not advance me above the devil nay in respect of my knowledge I am if a creature could be infinitely below him I hold no proportion with him none at all but in my pride that gives me some equalitie with that proud Lucifer and makes me like him In knowledge I am much inferiour The Devil knows more then all the knowing Men in the world and hath the experience of so many thousand yeares to help his knowledge and yet it helps him not but aggravates his judgement And indeed how can a man reasonable think but that that same gift suppose it knowledge separated from that which St. Paul did onely desire to know But that the same gift I say will prove unto him like Absaloms haire it will be his ruine which he hath used abused rather against God the Giver of the same so fighting against Him with his own weapons †7. Is it eminency of gifts or place that would make me think my self some body This were but an empty conceit neither For the higher any one is in place the lower he must be in point of office and service towards those that are under him At the best we are but Stewards and the more betrusted we are the greater will our account be and the more expected what we have gained And can it be reasonably supposed but that That mans reckoning will be very heavy who the more power was in his hand the more he put it forth in the oppressing the meek of the earth making them to groane under him which is but an exorbitancy of power or at the best but to exercise it as a jaylour t Vaum aliquem voluptate ac deliciis fl\â—ere gementibus undique aclamentantibus aliis hoc non est râ—gnâ— sed â—arâ—â—râ—â— esse custodem Vtop Tho. More turning the edge of it against the Lord and His servants And the higher God raised and honoured him the more he suppressed goodnesse and dishonoured God Turning his gifts so bountifully bestowed of nature liberall maintenance grace all against the Giver to the satisfying of his own lusts for judgement causing oppression and for righteousnesse a cry Is it likely I say but that mans reckoning will be very heavy v Isa 5 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this point Again how unreasonable a conceit is it That our Lord Christ taking upon Him the form of a Servant for us and humbling Himself so low as the Crosse should yet with patience long endure a proud servant lifting up himself in the pride of his thoughts before an humble and for his sake an humbled Lord And how unreasonable also and altogether unbeseeming c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ysost defato orat 5. is it That Man poore silly man should in all things seek himselfe a Per vestigare Prov. 25. 27. hunt after his own repute his own glorie when as the Lord of Glorie coming down from Heaven to seek Man that was lost sought not his own Glorie b John 8. 50. Certainly this is an iniquitie which greatly provoketh and hath been and is accordingly punished for hence it is That the sword is upon the right eye and arme hence it is that a man proud of his knowledge is become blinde with light proud of his vertue is poyson'd with the Antidote Blown up with his Authoritie and height of his place and power findes his rise hath proved his downfall and his ladder his ruine Certainly for men to search their own glorie is not c Prov. 25. 17. glorie it tends rather to ruine examples whereof are written before us as in Capitall letters But of this before and anon after †8. Is it strength of Bodie or comelinesse of parts which is the beauty of the same Is it this or that which makes us think better of our selves then is meet This also is but a false valuation a vanitie d Prov. 21. 6. tossed to and fro If our strength lift up our heart it will be to our e Chron. 26. 16. destruction Which is to be considered so is this also That that is the f Lord Ver. Essayes 43. pag. 252. true comelinesse the best beauty which a picture cannot expresse yet no cause we should be proud thereof for the outward comelinesse as it is Gods work and hath His Stamp and Superscription we must prize it and put an honour upon it too but I must not be proud thereof what I dote upon will prove my sorrow and what I am proud of my snare For the most part as one notes it makes a Dissolute Youth and
an Age a Ibid. little out of countenance though yet if it light well it makes Vertues shine and Vices blush But however It is not a thing to be proud of for it is as Summer fruits which are easie to corrupt and cannot last We cannot say of it IT IS g Hist of the World 2 book 3. 4. c. Preface p. 20. It may change if not vanish in a very short time in a night one fit of a fever of feare of sorrow may in one night so quaffe up our spirits that we cannot easily be known to be the men witnesse a Noble-man in Charles the fifth his Court as we reade in Lemnius h Lemn de complex page 147. Oh saith one i Dr Sibbs S. c. p. 141. That the creature should dare to exalt himselfe against God who need not fetch forces from without to trouble and molest us if He let out the humours of our body or the passions of our minde against us we shall be an astonishment or wonder unto others a terror and torment to our selves man in his best estate is but vanitie If we could reade our selves and the principles we consist of if we could look down towards our feet and see what our foundation is then certainly our plumes our high thoughts would fall flat down I remember how Pliny instructs the great men of the earth by occasion of a childe smothered in the wombe with the snuffe of a candle And thou saith he who art so proud because thy bloud is fresh in thy veines and thy bones full of marrow thou that art so puffed up because of some fulnesse or some great estate falne to thee may'st purchase thy death at as low a rate as that childe or lower a rayson stone may choake thee as it hath some others so may a haire in the milke He therefore weigheth his life in a right ballance who truly considereth how fraile he is so he concludeth a little chapter with a great lesson k Plin. Naâ— hist lib. 7. cap. 7 sâ—e cap. 50. It is a common Theame yet worthy to be insisted upon for if we did know our selves to be but men we should have wiser and sadder thoughts Therefore it is good to reade our selves Our vile body and the foundation it stands on speaks out plainly that fall it will we know not how soon I knew a man saith l Aug. de Civit. 22. 22. St. Austine and one of a strong constitution too his legge slipt and with that slip a joynt out of place so it laid him on the ground and could not be cured till he was laid underneath Sitting in a chayre saith the same Father is a safe posture but we know who fell out thence and brake his neck as we remember one did out of his bed that retyring and refreshing place The case was extraordinary for he was full of yeares and as full of sorrows And the news of the Arke weighed lowest But it tells us the ordinary lesson That death may meet us when and where we lesse look for it A m Judges 3. 20. Summer parlour seemes a safe place for repast and quiet And a brothers feast n 2 Sam. 23. hath no shew of danger And yet the hand of justice hath met with the sinner at both these places which tells us That He who hath his breath in his nostrils should not be proud for there is spare enough and in all places at all times and by the unlikeliest meanes to let it forth I remember a proud Conquerour demands in a bragge what he should feare o Victor timere quid potest quòd non timet Sen. Agaâ— Act. 4. And it was answer'd in a breath That which he feared not which he found true for soone after that he least suspected damp'd his spirits and quite put them out What I feare not and thinke not off is likely soonest to fall upon me As he is likelier to spoyle me in my house which he hath mark'd out in the day time Then that person whom I am warned of before my doore and whom my eye is upon Oh That silly man should lift up himselfe in a windy conceit of that which is not who before the next morning may be laid upon his sick bed and in a readinesse for the grave what is our life a vapour saith Saint Iames A p Jam. 4. 14. wind saith another Not q M. Aurel. Ant. p. 14. one constant wind neither but every moment of an houre let out and suck't in again like the Dove in the Arke out and in in and out and then never returnes againe Doe not our eyes behold how God every day overtaketh the wicked in their journeys how suddenly they pop downe into the pit how Gods judgements for their times come so swiftly upon them that they have not the leisure to cry Alas How their life is cut off like a threed in a moment how they passe like a shadow how they opened their mouthes to speake and God tooke them even in the midst of a vain or idle word And dare we for all this talke so big and lift up our selves in the midst of so great and so many ruines Now the Lord teach us to know of how senselesse and heavy mettall we are made and yet how easily blowne up with a little wind They are Mr. Hockers words in his 2. Sermon upon Iude page 547. But rather then our hearts should be lifted up against God we should pray unto God That He would put us in feare that we might know and know in good earnest q Vehementissimè agnoscaâ—t Trem. Psal 9. 20. that we are but men wormes of the earth dust and ashes poore fraile corruptible creatures All is contained in this word Men one may be a learned man another a wise man a third a strong man a fourth an honourable man If learning puffe him up the consideration that he is a man may abase his proud lookes If wisdome make him proud so true wisdome never doth If he consider well he is a man it will humble him If strength make him thinke of himselfe above what is meet let him know himselfe to be a man he will thinke of himselfe as he is and he will remember that God was his rock and the high God his Redeemer If honours lift him high serious thoughts that he is a man will lay him low but a man like the first letter of a patent or limmed booke which though it hath large flourishes yet it is but a letter r Advinc p. 36. There is a pretty fable or fiction call it what we will so we observe the lesson which the morall yeelds us Alexander they say had a little-stone which being put into the ballance would weigh down things of very great weight but if dust were cast upon the stone then very light matters would weigh down it What doth this teach said Alexander to his wise Clarkes The
lesson is plaine answered they This stone signifies The great Alexanders Emperours Princes Potentates of the world who while they are as they are though no bigger then other poore men yet they out weigh a thousand of them but when they must dye and dust is put upon them then one poore man weigheth more upon the ballance then they For a living Dog is better then a dead Lion Å¿ Eccles 9. 4. A great lesson it is to know our selves to be but men In our very best estate upon earth but vanitie †9. Is it thy own righteousnesse that is so lovely and doth so sparkle in thy eye Is it that which like the mornning dew or the Sun beames on the mud-wall so glareth Yes that is it God shall strike thee thou whited wall what because the Sun doth daine to cast his beames upon thee gloryest thou as if thou wert the father of those beames t Perinde ac si paries radium se purturire dicat Cal. Insti lib. 3. cap. 12. â— sect ult thou did'st produce them Boast on but all such boasting is vaine glory in these sparkles of a false light but this is thy judgement from the Lord Thou shalt lie down in sorrow t Thy glory will be thy shame Thy confidence is as in an unfaithfull â— Esay 50. â— friend who in time of trouble will deceive like a broken tooth and a foot out of joynt x Prov. 25. 19 Our own righteousnesse dealeth deceitfully like the streames of brooks when it is y Job 6. 17. We are in Gods hand as the pen in the writers he makes it puts ink into it directs it along the paper The pen doth nothing of it self but blot and blurre Nothing properly our own but sinne Cal. hot and there is need of them they are consumed out of their places and we shall be confounded because we hoped We never heard of any that durst trust to it I mean this self-righteousnesse on their death-bed when they were making ready for their appearance and knew themselves to be but men Then though before they were content to live in a righteousnesse of their own yet they are glad to die in the righteousnesse of another a See the excellent Epistle of our Divines before Luther coment Galat. See M â— Hookers Disc of Just. 502. But to help us against this monster so Luther calls an opinion of self righteousnesse pray we that the Lord would rip up before us the foundations of our nature shew us the Rock whence we were taken and what an hard rockie stone the heart is which no ministerie nor miserie no braying in a morter no judgements though made sick with smiting nor mercies though made new every morning none of all these can possibly break can possibly mollifie The consideration of such an heart would surely humble if we could consider it heartily I will conclude this in Mr Hookers words b Disc of Just p. 494. which are these It may seem somewhat extreame which I shall speak but let every one judge of it I will onely make a demand If God should yeeld unto us not as unto Abraham If fifty forty thirtie twenty yea or if ten good persons could be found in a Ctie for their sakes that Citie should not be destroyed but and if he should make us an offer thus large search all the generations of men sithence the fall of our Father Adam finde one man that hath done one action which hath past from him pure without any stain or blemish at all and for that one mans onely action neither man nor Angel shall feel the torments which are prepared for both Do you think that this ransome to deliver men and Angels could be found to be among the sonnes of men The best things which we do have somewhat in them to be pardoned How then can we do any thing meritorious or worthy to be rewarded And so much to fortifie us against this monstrous conceit of self-righteousnesse In the last place the strange judgements of God upon the proud should be still in remembrance how c Job 4 10. He hath decked Himself with Majestie and cast abroad the rage of His wrath for in effect He telleth Iob that so He doth He doth abase the proud and bring him low d Acts 12. 23. Worms have consumed them They have with the Serpent e Dan. 4. Reade Hist of the world book 3. § 11. p. 17. licked the dust Nebuchadnezzar is a great example hereof so is Herod He also who was a great f Zâ—ch 4. 7. Mountain before the Lutherans and quickly made a plain He bent his hand against the Apple of g Zech. 2. 8. Gods-eye and he both commanded and armed that hand which thrust forth the Apple of his hereon a story depends which for some reason I relate not here he that can may reade it at large or very little abridged Epitomies h Advanc 2 p. 3 are as the Noble Advancer saith but mothes corruptions and cankers of Historie by O siaander cent 16. lib. 3. cap. 34. But we may look into a place nearer hand and a fitter looking glasse for a woman where we may see how the Lord did retaliate those proud dames Esay 3 proportionating their punishment to their sinne and to the severall parts wherein they offended verse 24. Thus childe I have been more particular touching this sinne The causes The workings of it The remedies against it That in something or other some instruction or other may take hold and perswade with thee That thou mayest take heed of pride and vain glory as all is vain that is in and of the Creature That glory is not good Glory belongs to God Souls i Anima sexum non habet have no sexes in the better part male and female they are both men to man shame and confusion God will not give His Glory to another if man do take it it will be his destruction Thankfulnesse must be our return to God for His blessings whether of body minde or goods If they lift us up we provoke God highly fighting against him with His own weapons which will be as a sword in our bones Consider again by what hath been spoken how true it is and what reason there is for it That the proud the fool and the sinner are convertible terms through the whole sacred Scripture The Lord make us wise by it purge out all pride in self-pleasing and self-seeking That in whatsoever we do and in whatsoever we have in all and for all we may give all the honour and glory to the onely wise God to whom all honour belongs and is due Take heed of taking from God to set up thy self put not that to thy account which belongs to Him take heed of sacrificing to thy strength or parts acknowledge that all the excellence of all thy actions is of Him God is very jealous of His honour and oftentimes leaves His
of the tongue n James 3. 8. a fire too and angers first o Prima semper irarâ— tela maledicta sunt quicquid non possumus imbecilli optamus irati Salv. De Gub. lib. 3. pag. â—1 weapon But this unruly evill can no man tame we must then pray and in our prayer p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 17. pray that is we must pray earnestly we must wrestle and weep in our prayer before the Lord That He would hold in our spirits calme and meeken the same We are taught of God to love one another saith the Apostle we are so indeed saith the Father For no man can teach it and if God teach not we shall flye off and all to pieces like an unserviceable piece of Ordnance before we are discharged We shall bite and devoure on another Vpon every occasion we shall flye out into sparkles of heat like the sonnes of the coale as one speaketh which if you blow it will sparkle in your face behold then how great a matter a little fire kindleth q Jam. 3. 5. We may allude here to what we reade spoken of the Leviathan r Job 41. 21. An angry-mans breath kindleth coales and a flame goeth out of his mouth But if God meekens the spirit if He humbles the heart all this fire will be quenched or if not so yet so kept in this fire shall be that no burning lamps no sparks shall leap out I meane nothing shall be done or spoken which may kindle wrath but much yeelding there will be much forbearing in the spirit of meeknesse as we learne by the example of Abraham who yeelds unto the younger rather then difference shall arise And the true sonne of a gracious father will yeeld not to Abimelech only but to the Heardsmen of Gerar though the place shall Chrysost Ibid. carry a memoriall of the contention there and injury done to Iacob there the taking from him that which God and nature makes common yet rather then there shall be any contention Isaac yeelds and accepts of an apologie or defence afterwards though never a word thereof true And this is meeknesse and patience indeed mildly to yeeld not to superiours only against whom perhaps we cannot stirre and be safe but to yeeld to inferiours such we would have disdained as Iob saith Å¿ Chap. 30. 1. to have set with the dogs of our flocke This is a point of a meeke spirit indeed And this is a spirit of Gods own framing even His to whom these two things do of right belong To subduâ— iniquitie and pardon sinne Marke it The Lord He it is who subdueth every distemper of the soul which vexeth there and pardons all the iniquity t Micah 7. 18 19. therefrom casting it as into the bottome of the Sea therefore to Him we must seeke I conclude with the wise mans lessons v Prov. 16. 23. 24. Verse 32. The heart of the wise teacheth his mouth and addeth learning to his lips Pleasant words are as an honey-combe sweet to the soule and health to the bones He that is slow to anger is betterthen the mightie and he that ruleth his spirit then he that taketh a citie I know That before I came off from this point I should have spoken more concerning the tongue and the government thereof But the subject is so large and 〈◊〉 largely handled That we cannot say a little of it It is me thinks observeable That he who wrote a booke thereof was a whole yeare so himselfe saith bethinking Drexelius himselfe what to call his booke which if I remember he was ten yeares in composing At the length he intituled his booke Phaeton and we know what is faigned of him as we do know what was the originall of that fiction But the Title fits very well and the Spirit gives good warrant to it For the tongue is a fire a world of iniquitie x Jam. 3. 6. it defileth the whole body and setteth on fire the course of nature and is set on fire of hell Great cause to look unto it to guard it well as nature teacheth us with all our care But he that can master his passion and this master passion can master his tongue also that is supposed For the tongue as we heard is but angers first weapon And if we can binde the strong-man we can spoile him of his weapons that 's out of question for it is first done I will say but this then for I have spoken to it before in the first part It is the wisdome of a man to see himselfe speake That is well first to observe the way his tongue is travelling in That he may be sure and certaine that the way is safe Remembring still what was said too That a man hath falne more 1. 〈◊〉 dangerously by his tongue then he hath by his foot § 5. Of Censure I would charm the tongue here before I leave it but so it is hard for man to do nay impossible yet I will lesson it in point of Censure Which is a bold libertie the tongue takes as if it had a a K. â— Daemono-Log lib. 3. cap. 1. patent for prating or had received another edict that all the world should be taxed The lessons are these 1. Take no evidence from heare-say It is the greatest liar in the world Report will sully the whitest name upon earth and when it hath done and you would finde the authour you cannot he walks as undiscerneable as if he had his head in the clouds b Caput inter nubila condit vide Scal. Poâ—â— lib. 5. cap. 3. pag. 524. Report nothing upon bare report especially nothing touching any ones good-name which the purer it is like a white ball the more sullied with tossing 2. Where thou wantest certaintie judge charitably the best and leave that thou canst not know to the Searcher of hearts Indeed sometimes a mans out-side actions words gestures do make an easie and plain Commentary upon the heart we may expound the heart by them There is a speaking with the feet and a teaching with the c Prov. 6. 13. 14. fingers The organ or instrument of speech is the tongue What can the feet speak What can the fingers teach why the feet can speak and the fingers can teach what is in the heart Their commentary is so plain that a man may reade frowardnesse is there But now when a mans actions his meaning and intent are of as doubtfull construction as some old Characters worn out and decayed Take we heed now that we reade them not according to our sense unlesse it be most agreeable to charitie It is a good rule d 〈◊〉 〈◊〉 〈◊〉 We must shew all the favour that may be We must stretch out charities mantle as wide as we can that is as wide as heaven is wide saith e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Acta Apost 21. Hom. 44 Chrysostome and we must note
it We are bound to give the fairest and most candid interpretations of actions and meaning as possible may be It is Mr Perkins rule and but the rule of charitie Be as tender of a mans meaning as with his eye so of his actions as perhaps he did not so as it is suggested if he did it then not with a minde to do me hurt or if with that purpose then by some temptation which might have carried my self too and upon a worse evil Still deale tenderly we should with our brothers Name with his Conscience with his meaning as tender of all this we must be as we are of our eye or of a glasse of Chrystall 3. Speak well of the dead or nothing at all It is for such to trouble them that are at rest who are of his generation who did pursue his brother with the sword and did cast off all pitie and his anger did tear perpetually and kept his wrath for ever f Amos â— 11. Mark well how sadly and confidently Job speakes touching the securitie of the dead mark it I can but point to it g Job 3. from 13 to the 20 verse And learn we may something from the devil when he feigned himself Samuel That it is no point of Civilitie to disquiet the dead h 1. Sam. 28. 15. 4. No nor to disquiet those that are absent in conjuring up their names for they are dead to us and cannot speak for themselves Stay a little till Mephibosheth i 2 Sam. 16. 2. Chap. 19. 27. He hath slandered thy servant verse 27. Not slanderers 1. Tim. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be heard to tell his own tale he will prove himself as sound at the heart as he is lame in his feet and Ziba shall be counted as he is a Devil 5 If the name of thy neighbour be in question and thou canst relieve it by a word and that word but the very truth Take heed now Let not that pretious name of thy neighbour faint and die under thy hearing for want of a word thy speaking what thou knowest and standest bound to speak by the bond of charitie If thou shalt be faulty in this point of charitie it is a privative censure I keep the chief lesson last I take it from a rule in Herauldry this it is 6. All k Joh. Guil. display of Herauldry pag. 163. Animalls born in Armes or Ensignes must in blazoning be interpreted in the best sense according to their generous and noble qualities if a fox be the charge of an Escutchen we must conceive his qualitie represented to be wit and cunning not pilfering and stealing c. I may finde bad qualities in the King of beasts I must in blazoning take the most noble Then much more in blazoning my brothers Name I must finde-out his good qualities So the Apostle with Iob l James 5. 11. we have heard of the patience of Iob not a word of his impatience And observeable it is how David fills his mouth with Sauls m 2. Sam. 1. vertues But how if my brother have not one good qualitie I must not think so not that any one is so buried under the rubbish of his own and Adams ruines but some good may be found in him if with the Chymist we would set the fire of our charitie on work some good might be extracted for as there is some rubbish in the best of men so there is some ore too something of God some good in the very Worst doubt it not while thou canst see a poore woman puddering in the dust-heap and finding some good there And let this teach us how we deale with our brother not worse then with a dust-heap I hope pick-out his good and let go the bad But if thou must fix upon the bad as so the case may require do it tenderly like a brother as one knowing thy self and thy common nature in love in meeknesse in the spirit of meeknesse so shalt thou honour thy brother but thy self more Chrysostome n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In Gen. 13. Hom. 34. â— gives us a good note The truest signe of a man honoured with reason is to be gentle meek courteous mercifull as one that would obtain mercie for consider we our selves or others we are vessells of earth all which could not be cleansed with water they must be broken o Levit. 11. 3â— reade Mr Answ or like bell-mettle once broken never sound again till new-cast and that will not be till the morning of our resurrection There be faults in all make the best of all It is good for a man nay it is his wisdome to pudder much in his own dung as a devout Spaniard p Avila's spirit Epist 24. p. 200. phraseth it To pry well into his faults and frailties and with great diligence there for from thence that bitter-root springeth that excellent and sweet grace humilitie but to pudder in another mans dung is Beetle-like q Scarabaeum aiunt 〈◊〉 sepultum vivere apobalsomo immersumemori a creature we know which lies covered in dung and findes sweetnesse there but put it amongst sweets and there it dies I will shut up this in the words of the Learned Knight changing but a word They who have sold the bloud of others good name of others at a low rate have but made the Hist of the World preface markets for their neighbours to buy of theirs at the same rate and price But Chrysostomes words upon those of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In 8. Gen. Hom. 40. Iudge not that ye be not judged will serve better to stitch upon our lips How darest thou set thy self in Gods Throne by judging thy brother If thou wilt be a judge judge thy self and thy own wayes so mayest thou mendon But if thou sittest and judgest thy brother thou shalt but make thy own judgement the heavier § 6. Affections So much to the master passion and the subduing thereof and to order the tongue too that disordered member Affections are the next which may be called passions also when they come like sudden gusts for then they are the stormes of the soul and will overturn all if they be not suppressed and the heart steer'd aright by the interposing of judgement and right reason Our Affections set at libertie are like a Multos dominos habet qui unum non habet childe set loose and left to himself which will cause our shame and our sorrow both To instance our affection of feare not ordered and pointed right will make us like a Roe before the hunter or like a leafe shaken with the winde The Apostle speaks much in one word where feare is there is torment c. a 1 John 4. 18. It slayeth without a sword Thy b Esay 22. 2. reade Edmunds upon Câ—sars Comment p. 17. p. 38. 39. slain men are not slain with the
who ride in their coach nor perhaps am I in so mean a condition as he that drives it I have not so much ease as he or she who sit in their Sedan and yet that you cannot tell for some bodies sit there that have little ease but this I am sure of that in respect of bodily toyl I go at more ease then they who sweat at so unbecoming and beast-like a burden t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. Cynicus p. 813. Legâ— Clem. Alex. paed 3. 11. p. 185. I have not anothers velvet nor their fare nor their ease nor have I their stone or their gout I must set one thing against another u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys de Lazaro conc 1. lege Di od Sicul. bib lib. 12. â— it may much quiet me And thus farre the Heathen have carried us by their false light for to this purpose they have reasoned the case and so satisfied themselves in their present condition we shall reason more like Christians if we speak as we are directed by him who was taught in the School of Christ In all our grievances let us look to something that may comfort us as well as discourage x Dâ— Sibs So. Conf. p. 172. looke to that we enjoy as well as that we want As in prosperitie God mingles some crosse to diet us so in all crosses there is something to comfort us As there is a vanitie lies hid in the best worldly good so there is a blessing lies hid in the worst worldly evil God usually makes up that with some advantage in another kinde wherein we are inferiour to others Others are in greater place so they are in greater danger others be richer so their cares and snares be greater The poore in the world may be richer in faith then they The soul can better digest and master a low estate then a prosperous and being under some abasement it is in a lesse distance from God Others are not so afflicted as we then they have lesse experience of Gods gracious power then we Others may have more healthy bodies but souls lesse weaned from the world We would not change conditions with them so as to have their spirits with their condition For one half of our lives the meanest are as happy and free from cares as the greatest Monarch that is whilest both sleep usually the sleep of the one is sweeter then the sleep of the other What is all that the earth can afford us if God deny health and this a man in the meanest condition may enjoy That wherein one man differs from another is but title and but for a little time death levelleth all There is scarce any man but the good he receives from God is more then the ill he feels if our unthankfull hearts would suffer us to think so Is not our health more then our sicknesse do we not enjoy more then we want I mean of the things that are necessary are not our good dayes more then our evill And yet so unkindly we deale with God one crosse is more taken to heart then an hundred blessings We should consider God doth not owe us any thing Those that deserve nothing should be content with any thing We should look to others as good as our selves as well as to our selves and then we shall see it is not our own case onely who are we that we should look for an exempt condition from those troubles which God 's dearest children are addicted unto The chief help then of our discontent is to look up to a supreame hand The Heathen also by their glimmering light could discerne how vaine it was to strive against the absolute prerogative thereof We must not quarrell with that condition which God sees fit for us for that were to blame His wisdome who gives no account of His matters and in so strugling we make our hands the stronger The humbled and meekned spirit that can resigne it self submit and wait under Gods Almighty hand shall be lifted up in Gods good time In the mean time having knowledge of Gods excellencies and his own vilenesse He looks upon mercies and counts himself lesse then the least of them He looks upon afflictious and under the greatest can say right humbly It is Gods mercie I am not consumed Are his pressures many he sees mercie in is that they are not yet more Sees he little light of comfort he praiseth God he can see any at all nay discerneth he none at all yet he stayeth himself upon his God and submits x I can be abased Phil. 4. 12. If we can onâ—c take out this lesson it will bring with it such a Christian perfection that we shall nor be to seek almost in any point of Christianitie Dr Airay's lectur Object Yea but how if this person now under the rod is not perswaded that God is his Father though he cannot but know that He correcteth every childey As many as I love I chasten y Heb. 12. 6. Revel 3. 19. Answ If so yet he doth know that God is his Lord and thence an humble submission must follow As Labaâ— z Gen. 24. 50. and Bethuel in another case This thing is proceeded of the Lord we cannot therefore say either good or evill So whatsoever the affliction be be it in body goods or good name yet he must say for he is better instructed then they This is proceeded of the Lord we must say good of it Let His will be done so we pray His will is done let us submit Woe be to these crosse wills a Vae oppositis voluntatibus they struggle strive and tugge to pluck the neck out of Gods yoke and so put themselves to more pain Thus still we must resolve the case God is a debter to no man He may do what He will with His own And they that deserve nothing should be content with any thing But this is not all there must not be only a submission unto Gods hand but a bettering by it we must gaine by our wants and be bettered by our afflictions It is not gold that comes not purer out of the fining pot he that doth not learn by affliction will be taught by nothing We reade but of one whose heart did not somewhat relent under the blow and one there was that did not That was King Ahaz b 2 Chron. 28. 22. In his affliction he sinned more but we must be made more wise by it else we lose the utilitie c Perdidimus utilitaâ—â—m calamitis miserrimi factâ—â—sâ—is pessimi permansistis Aug. de civiâ— ib. 1. cap 33. and benefit of our affliction which is not little to a good heart We must in patience submit and learn thereby to search in particular what the sins are in our souls which God pointeth at and would kill by the smart in our bodies If we have worldly losses we must search then was not our sinne covetousnesse bottoming
the foundation of a new house or familie now we know what care we take in laying the foundation They are now so joyning two that they make two one and this they can do by joyning hands but there is but One and He onely that can joyn hearts and keep them joyned That marries them to Himself and each to other making them that day and all their dayes of one heart in one house This is a great work and peculair to Him who is one God blessed for ever Therefore a main point of circumspection it is that they do nothing this day whereby to offend His eyes who gave them their childe all that is lovely and comfortable in their childe all the good they have or can expect Who makes a Vnitie and keeps a Vnitie in the bond of peace Certainly I am upon a great point of duty O how carefull should we be that we give no offence here And yet how is this care wanting May we not complain here as Chrysostome in his dayes c In Gen. 24. verse 67. Hom. 48. ◠Hom. 56 ◠Tom. 5. ser 18. How are marriages solemnized and in a manner how uncomely for Christians in such a manner with such preparations as if the purpose and intent were that the devill should be the chief guest called in thither and a blessing shut out I remember the same Fathers words in another place If the minstrells be within Christ is without or if He doth come in He turns them out d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Coloss cap. 4. Hom. 12. ◠I will not say so lest I should strain the Fathers words for I cannot take his meaning so Musick is a science not to be despised and though it be not congruous for mourning yet it is for a feast I suppose there we are now And though we are so yet this I will say and all that have common reason will say so with me where such songs are as are usuall at such feasts there Christ is not that is certain He is excluded and let parents well consider what a guest they have shut forth such a one who hath done all for them from whom they expect all for hereafter And here now thou that art a parent shalt be judge in thine own case supposing it to be thus Thou hast no means whereby to preferre thy childe none at all thou couldest not give it so much as her wedding clothes But a friend thou hast who would do all for thee all to thy very hearts desire and more Tell us now wouldest thou forget this friend on the wedding day no sure that thou wouldest not who ever was forgot he should be remembred sure enough Thy engagement to the Lord Christ is much more and much stronger I cannot tell thee how much more but infinitely more that it is canst thou then forget to invite Christ to the wedding Certainly no if reason or civilitie can prevaile any thing nay before and above all or else it is nothing for He must be chief and Lord where He comes thou wilt as the same Father adviseth call Christ thither e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ep ad Coloss Hom. ◠for certainly a marriage feast cannot be well ordered if it be not as once it was even thus And both Iesus was called and His Disciples to the marriage f John 2. 2. Object Suppose it so and the parents have quitted themselves well for things are done decently and in order But now here is a grave question for thus it will be said Great reason we see that we should invite Christ but how can we do it He is in Heaven and we are on earth He is a spirit we flesh That Answ is very true and it is fit ye should know it that ye may keep your distance and answerably addresse your selves And when ye have done so according to knowledge then observe an Analogie or congruitie in this businesse as thus would you know how you may invite Christ As thou doest thy much honoured friend before spoken of Thou doest solemnly entreat his company that day thy preparations are answerable to that respect thou bearest unto him such company such cheer such a cōmunion as is every way sutable After this manner invite Christ but remembring still both Christ and his Disciples they stand close together and can never be parted But if Christ come in our myrth must go out He marres Object 2 all our musick That is the common objection He is too strict and sowre a guest for such a time so it is said or so it is thought Why It is certain there is a Christian libertie Answ to be taken at this time even by Christ's own allowance If ever mirth be comely then at a wedding dinner if ever good cheer be in season and some exceeding that way both in mirth and cheer then at such a feast it is not properly a feast without it not a marriage feast I am sure And such a feast it is even by allowance from our great Master of that feast But now we must take this along with us 1. There is great cause that we should watch over our selves and over our affections now more specially because where God gives a libertie there man is prone to make an excesse 2. We must account that a mad mirth which grieves the Spirit of God 3. That to be a most unkinde requitall of the Lord where He hath made our table like a full pasture there to exalt the heart or to lift up the heel And all this we are apt to do therefore must we be the more circumspect and watchfull over our selves at such a time that things may be done decently and in order that all may shew forth Christian honestie prudence wisdome modestie And this because that day having an influence into all our following dayes may be so disposed and passed over that it may be a pledge of a blessing upon all the rest And this is according to Gods holy ordinance And so much Childe for thy better provision and preparation for this great and solemne businesse Of convenient entrance into this honourable estate wherein I have discovered the great abuses and disorders about it for thy better warning and the more to engage thee to thy duty which was twofold The well looking to thy self thy single cure and then looking up to God leaving the rest in their hands who are thy parents or deputed so to be What their charge is we have heard even their fivefold duty It follows now that I adde something touching our Christian-like managing this worthy and honourable estate as befitteth the honour of it whereon depends our comfortable living in it 2. We suppose now that affections at the first meeting II. §. are strongest like a spring-tide there are some certain flushes as I may say of Love and Ioy from the present enjoyment each of other Here then is required more wisdome then we have
there be more teares then words For then the instructed can discerne that there iâ— love in the instructâ—r It is notable unto this purpose which the Father k hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys Ad Colâ—s Hom. 12. our teares are never seasonable but in our prayers and in our instructions But this in passage only falling upon the point of Correction wherewith instruction is so necessarily joyned and with both meeknesse or teares that there may be good done It is part of the good wives commendation Shee looketh well to the wayes of her houshold l Vers 27. Shee keeps them in good order As shee doth her duty so shee lookes to it that they doe theirs as she is diligent so she will have them to be m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Str. lib. 1. pag 201. she will not suffer an idle person in her house such an one consumeth like a Canker It was Luthers n Minus â—ocâ—t ignavus fâ—r quam sâ—gniâ— minister observation it is of use in higher matters A sloathfull Theefe who hath not the slight of conveyance is not â—imble that way doth lesse hurt then doth a negligent servant And it agreeth well with that wee read Hee that is slothfull in his worke is brother to him that is a great waster o Prov. 18. 9. An idle person is the barrenest piece of earth in the world Remember alwayes that wicked and sloathfull stand together in the same line p Matt. 25. 26. Acts 20 31. So now in this great point of houswifry thou hast heard thy duty which engageth thy Tongue First that it be apt to teach to instruct to warne and that with teares Secondly Thy eyes that they looke well to the wayes of thy houshold that there bee no backe-way of consuming nor bad way of gathering Thirdly Thy hand that it be open and diligent working the thing that is good else wee cannot doe good to others for the present nor in quietnesse and rest depend on a providence for afterwards This is the summe of what was last said And now drawing to a conclusion I will put all together Children and Servants for there is no difference in point of â—are and instruction and so read over once more for that is not said enough which is not learnt enough The chiefe point of thy charge which is this It is not enough to bee vertuous thy selfe but thou must teach others so to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys in Ephes Hom. 21. thou must lead others along with thee in the same good way both children and servants and all by thy owne example to walke holily before God Wee cannot else expect they should walke righteously with man If they be unfaithfull in the great matters they cannot be faithfull to thee in small so as thou canst orderly expect a blessing upon them or from their labours If thou sufferest them to steale from the Lords service especially on the Lords day to give unto thy service or their owne pleasures They are Sacriligious to their Master in heaven they cannot be trusty to their Master on earth Therefore here looke well to thy selfe and them Considering still that there is right government where Christs government is set up and maintained * See Chrysost in Gen. cap. 16 â— Where his service hath the prime and most honourable place both in the house and heart then things are done decently and in order Herein indeed is the beauty of society and nothing is more beautifull then a family thus ordered and then Persons so ordering This order in thy family shall gaine thee the commendations which they had whose Praise is in the Gospel that is praise indeed and worth the having it is the praise from God and goodmen And a family so ordered will be the Church in thy house which is the honourable title the Apostle gives to some families in a very bad time And this like a comely Nurcery sends forth hopefull plants to the City and Countrey Church and Common-wealth And as this Nurcery is maintained so are they supplyed for from this fountaine of society two in one house arise families and from them Common-wealths And now we have againe the blocke in our way though we have remooved it before I know well that a family may be so governed as we heard and as it should be It is required that these two in one house should bee one in one house with one soule with one mind with one heart serving the Lord. This blessing and gift from above for a good husband as a good prudent wife are both the gift of God and a speciall favour q Singulari modo Trem. Prov. 19. 14. Chap. 18. 22. my prayer is that thou maist receive But if not thou hast heard thy charge and withall how patient thou must bee under that want Thou must waite when God will give Repentance and use all meanes that may hasten the same as the Common adversary doth our destruction and never dispaireth of it while there is place for hope as the Father sweetly and elegantly shewing the duty of Ministers But it concernes all in these Chrysost de Lazar Conc. 1. â— cases wives especially that the unbeleeving husband may be wonne by the chaste conversation of the wife and so I leave thee now and thy charge in this supposed condition as I would have thee and them under thee found thee sweetly commanding in the Lord and they willingly obeying and in the Lord still I leave thee I say in thy family like a little Common wealth r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A good housewife is an excellent ornament in an house she is a grace to her husband and her self In that house all rejoyce children in their mother husband in the wife the wife in children and husband all in God Clem. Alex. Pâ—d lib. 3. cap. 11 p. 183. revâ—rencing thy husband ruling thy Children commanding thy servants and all in and for the Lord which will finde thee worke enough to keepe thee waking in the season for it and to imploy the strength of thy parts and most pretious time and so both thy time and parts will be well spent in so behoovefull a service Now passe on to the last stage of our life which is Old-age CHAP. VII Old Age. Two periods thereof pressing to dutie both Comfort in death whence distilled AND now we are come like a ship from out of the maine Sea of the world which lyeth open to stormes and gusts and rideth at Anchor under the Leeside where the passengers may looke out and see their harbour Wee must now doe in the first place as Sea-faring men should doe in such cases they tell what they saw and what they felt even His wonders in the deepe and they declare these workes of the Lord with rejoycing Å¿ Psal 107. 22. So they who are brought safe to this port or stage of time
Old-Age must recount and record the Mercies of the Lord and what deliverances Hee hath wrought for them in their way thitherward This is the first thing to be done even to sacrifice the sacrifice of thankesgiving and to declare his works also with rejoycing And Child I began the Register of Gods Mercies towards thee where thou tookest thy beginning and first entrance into the world at thy Birth and Baptisme There I considered thy outward frame of Body and inward frame of minde where I left off then there I begin now to teach thee to recall to minde and record the mercies of God to thee ever since that time And though this recording of Mercies be proper to every person that is growne up to the yeares of understanding and not to every Age only but to every yeare and month and weeke and day therein yet this is a duty which seemes more to presse upon us the more and the faster yeares doe presse on And therefore though it doth concerne All in generall and every age and person in speciall yet being specially intended because that which is spoken to all is counted as spoken to none I shall bend my words to Thee whom I must suppose now stricken in yeares the Sun of thy day farre passed the Meridian and its shaddow gone downe many degrees towards the place where anon it must set Thou must then consider how wonderfully the Lord hath maintained thy life and preserved the same ever since thy comming into the world and that this consideration may presse the more thou must consider what this life is and that of so small a bottome the Lord should spinne out so long a thred Had he not drawne it out of his owne power as the Spider doth her web out of her owne bowels it had been at an end the second minute The maintaining the Radicall Moysture that Oyle which feeds the Lampe and light of thy life is as great a miracle as was the maintaining the Oyle in the Cruse of the poore widow But He did not maintaine this life only and at His owne proper cost But defended and protected thee also tooke thee under His Wings as the hen doth her chickens to shelter thee from those many dangers thy life hath been exposed to We cannot tell how many but this thou must know that there are principalities and Powers both in the plurall number to shew they are Legions and in the Abstract to shew they are armed with power as they are swelled with malice And to this their malice and power thou wast liable every moment of thy life and thou hadst felt both their malice and their power as quick and fierce against thee as Iob and others have done if the Lord had not charged them concerning thee Touch her not and how canst thou be sufficiently thankfull for this Againe consider how many dangers and casualties thou hast scaped from the Earth the severall creatures on it from the Water from the Fire from the Aire also how often have the Arrowes of Death come whisking by thee Tooke away those next thee and yet have missed thee perhaps thou hast seene some Deare yeares of time as thy forefathers have done When a thousand have falne at thy right hand and ten thousand at thy left When Gods Arrests have seized upon some walking talking and yet have spared thee And if not so yet consider thine owne body and the humours thereof They had every day overflowne and drowned thee as the waters the earth if God had not said unto them stay your proud Waves In a word if thou consider what thy life is and the dangers thou art subject to thou must acknowledge that the preservation thereof is as great a wonder as to see a sparke maintained alive amidst the waters So Chrysostome speakes of Noah t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 5. ser 6. As great a wonder as to see a glasse that hath been in continuall use gone through many hands and hath had many knocks and fals to be kept for forty fifty sixty yeeres whole and unbroken As great a wonder as to see a Candle in a paper lanthorne in a strong windy night kept from being extinct when as we often see in many that a little cold comes but in at a little cranney and blowes their Candle out as Iob speakes Thus hath God kept thee and as it were in His hand carryed thee And in thy way how hath He crowned thee with His goodnesse and filled thy yeares with comforts so as they are more innumerable then are the Minutes of thy life Only thus thou must summe them up in the grosse That whatever comfort thou hast had in thy life time from Him thou receivedst it who puts in all the Sugar and delight we finde in or from the Creature as Ayre lights not without the Sunne nor wood heats without fire so neither can any condition comfort without God and with Him every condition is comfortable though seemingly never so discomfortable for He moderateth the discomfort it is like thou hast found it so so as we are not swallowed up of sorrow and He fashioneth the heart to that disconsolate condition and that condition to the heart so much it is very likly thou hast found also and it requires thy sad and serious consideration But more especially this thou must consider what have been the effects and fruits of all this goodnesse What thou hast returned to the Lord for all these All these what are these Nay it is not possible to reckon them up They that keepe a Register of Gods mercies some doe cannot set downe all the Receits of one Day much lesse of all their dayes so great is the summe of every particular day that we cannot reckon up the specialties thereof and call them by their names as God doth the Starres But put it to the Question and let thy heart make answer before him who tryeth the heart and searcheth the reines and will bring every secret thing to judgment The Oyle and radicall Balsome of thy life we spake of hath it been fuell to thy Thankfulnesse or hath it increased the fire of thy lusts Thou hast been preserved and delivered so long and so miraculously as thou hast heard and seene How hath Gods patience and longsuffering wrought upon thee Hath it brought thee nearer to repentance and so nearer to God Or hath thine heart been hardned thereby because sentence against an evill worke is not presently Eccles 8. 11. executed So as with that stubborne people whose sonnes and daughters naturally we are thou mayst say I have been delivered to doe more abominations v Ierem. 7. 10. Thou hast had mercies upon mercies they have been new unto thee every morning and for thy Sorrowes they have been mitigated too and so mixed that there was much mercy in them many ingredients of comfort to take of the sharpnesse and allay the bitter relish thereof What strong workings hast thou found