and unmanly behaviour how it disfigures distorts and deformes him It would help also if refraining his minde in such a distemper he would reflect upon that he was in that transportation of minde about to do or might have done if he can reflect upon it he will see clearely That it was much better for him because he tooke leisure of more consideration Of all things which admit delay there is nothing that receives more advantage by it then our passion nor hazard then our repentance It is certain what repentance gaineth by admitting no delay anger loseth our peace and quiet yet deale we here cleane contrary for where we should not consider not whether we should repent or no there we do and where we should consider there we do not There is nothing that can work us more sorrow then this nor more advantage then if a man would suspend his actions a little and arrest nature in her passionate march A little time would do it and blunt the edge of anger as the saying over the alphabet saith one the Lords Prayer saith another i D. G. But if we gaine not some leisure and time here for our better proceeding we shall for our repentance k The end of passion is the beginning of repentance Feâ—th Res 8. Plut. Mor. de Ira. Phocion advised well to hinder the Athenians from a present resolution upon the hearing of Alexanders death News came that Alexander was dead And the Athenians would the same night meet in Counsell and determine things Forbeare till next morning said he if Alexander be dead to day he will be dead to morrow Be not so hasty this businesse will admit some houres delay and we shall proceed much more warrantably It is very applicable here we must not proceed hastily in any thing for that is to proceed in a passion if it be a fault we are about to punish it will be a fault anon and too morrow and we shall be better able to discerne it and to helpe it We may do nothing while we are angry for then we will thinke we may doe any thing He must not loose the power of himself who hath an other under his He had need have all his wits about him that comes to drive out folly and to understand himselfe very well that would direct another It is the wise mans lesson The discretion of a man deferreth Anger It is a point of wisedome to subdue betimes Prov. 19. 11. the first beginnings of unruly passions which else like an ill nurtur'd childe will grow head-strong here we should meet with the tongue again And this is by giving a check and stop to our selves so giving time for reason to enterpose and to aske this question only What do I For want hereof we observe men dealing unreasonably with senselesse things falling foule upon them misusing the poore beast also that doth better service in his kinde and sheweth more obedience then man doth But very Imperious and domineering over children and servants for our spirits as was said stir as intemperately and raise as great stormes in our little ponds as great persons do in their great seas l Vide dominum saevientem in servos c. Fluctus cosdem c. Lips de cons lib. 2. pag. 25. I passe by them who are so furious upon the Oxe the Horse and the Asse the poore Sheep also all which do after their kinde but he that misuseth them doth against nature I have nothing to say to such their folly may correct them But when a parent is correcting his childe in a passion this may check him if he take so much time as to consider That he is a childe and his own so is its fault also This will stop his eagernesse but of this in the first part So also when I am angry with my servant this may check me That though I may be bold with him or her being my servant yet not so bold as to shame my selfe or hurt them Did not he that made them make me Have we not both the same masters over us on earth and would we not be used kindely and gently by them And have we not all one Master in heaven See the first Part. chap. 4. sect 12. and would we not all finde mercy there Yea but he is thus and thus and doth so and so and so often he hath provoked me I must check my selfe now with this and it will surely calme and coole my spirit how m Chrysost in ep ad Rom. cap. 8. Hom. 14. pag. 206. 2 Pet. 3. 15. Rom. 2. â— much and how long God hath borne and forborn me And can I be impatient now The long suffering of the Lord is salvation It was salvation to Saul waiting till he became a Paul so was it to Peter waiting till he went out To us else we had been before this consumed Marke this and enlarge thy meditation upon it I it will be a meanes to frame upon thee that ornament of a meeke and quiet spirit which in the sight of God is of great price for if I can say to my selfe but thus much how long suffering hath the Lord been to me ward I cannot be short and eager spirited toward my brother I cannot say more which is more pressing and availeable to subdue my passionate spirit and to gaine that constant and comfortable temper which resembles the highest region of the ayre where there is still a perpetuall serenitie and peace Lastly are they the wrongs and unworthy usage from others hands and tongues that have put me out of the possession of my selfe or are they crosses in my estate that trouble and disquiet me Then thus I must check my selfe By looking narrowly into my selfe and up to an higher hand as the children of wisdome have done I must remember the ten thousand talents There is nothing that can be thought of of more force to win upon a passionate spirit and to frame it to lowlinesse lovelinesse calmenesse and unpassionatenesse which is the cement of societie and sweet converse nothing I say of such force as these considerations First of Gods all disposing over-ruling hand who is so good that He would suffer no evill to be were He not so powerfull that out of the greatest evill He can extract the greatest good Secondly The riches of His mercy that forgave ten thousand talents And should I flye at the throat of my fellow servant for a few pence Thoughts hereof will frame us to a setled reposed estate and an unpassionate spirit But the remedy of remedies the most certain and excellent remedy whereby to shoare-up and underprop the soule against the shakings and impetuous blustering of this weake but impotent distemper which bloweth hard and boasteth great things The best remedy I say is To addresse our spirits before the Lord To look to Him who rebuked the winds and Seas and they were still We may say of this fiery exhalation as is said
would we have another bloud to cry unto which cries for mercy but if we spill this Bloud and tread it under foot what then whither then shall we flie for mercy when with our own hands we have plucked down our Sanctuary We spill we cast away our right pretious medicine We must then be well advised what we do and be humbled very low for what we have done even to girding with sackcloth and wallowing in dust p Jer. 6. 26. For who is he that may not say even in this case Deliver me from bloud guiltinesse O Lord the God of my salvation q And blessed be God even the God of our salvation that we can in His Name go to bloud for pardon of this crimson sinne even the spilling of His Bloud for so three thousand did before us r Acts 2. And written it is for our example For when the stain of This Bloud was fresh on their hands and hearts too yet being pricked at their hearts for it even for the shedding of that Bloud they cryed to that Bloud and were pardoned And so having premised this I come to the question which hath two branches and so shall have a double answer briefly first to the first branch If these graces be wanting may I go Quest 1 It is not safe If thy case be so wanting upon the ballance Answ thou mayest more safely go to other ordinances for supply others there are appointed by God to cast down the loose and presumptuous as this serves to raise up the humble to nourish the faithfull Soul For tell me what communion hath a proud haughty person with an humbled Lord What hath an unbroken heart to do with a broken Christ What relish can a dead man take in the sweetest dainties What pardon can an implacable man expect from the Lord who paid our debt to the utmost farthing What comfort can that soul fetch from seeing bloud poured out for him who cannot at least poure out his soul in confessions before Him Answer thy self at this point for if I answer I must needs say though to the confusion of my own face that certainly there is required of every communicant that there be some Analogie proportion conformitie or agreement betwixt our hearts the frame of them and the great duty or imployment we are upon I mean thus That we bring mortified lusts before a crucified Lord a bruised spirit before a broken Body a soul fitly addressed to such a feast Some drops of mercy in a free and full forgivenesse of trespasses against us before such an Ocean of mercy swallowing up the guilt of so many trespasses against Him And surely though I define nothing at this point yet truth there is in what I say For I remember Chrysostome saith Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Disciplâ—â— onely are to come to this holy Table such who are taught from Christs mouth and live according to what they are taught And the danger of not being such an one and yet coming to this feast is certainly very great too for the Father addes in that same place t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he would rather suffer his own heart bloud to be spilt then that he would give the bloud of Christ to a man of unclean hands of an impure life and known so to be to an unworthy Communicant and discovered to come unnworthily u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the danger be such in giving then much more is the danger great in Receiving though indeed an impenitent person cannot be said properly to receive Christ but rather to reject Him But yet in proprietie of our speech we say he receives whereas so none can do truly and properly but a Disciple Therefore the Father resumes it again saying he must be a Disciple that comes to this feaâ—t If not I give and he receives but it is a sharp sword in stead of bread x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—tt 26. Hom 83. â—â— Quest 2. Answ So I leave it upon examination and passe to the second branch Thy worthinesse Do I come as a worthy guest No sure But this is the great enquiry what worthinesse If I had such a degree of sorrow such a measure of faith such a length of charitie then I should think I had some worthinesse in me then I could approach with some comfort This is the conceit and deceit too Indeed we must know there is a worthinesse in acceptation But we will make no mention thereof at this time none at all but for thy better instruction of His worthinesse onely for whose sake our unworthinesse is not imputed unto us For suppose thou haddest all Grace Repentance first Thou couldest gird thy self with sackcloth and as the Lord commands wallow in dust so loathing thy self and haddest all faith too even like pretious faith and all charitie which thou canst extend like the heavens as the Father expresseth and I cannot mention it too often suppose all this couldest thou then think thy self a worthy Communicant I trow not If thou wert worthy what shouldest thou do there It is a feast designed for the halt the lame the blinde for the faint for those that have no strength no worthinesse in themselves none at all If thou haddest not wants very many why shouldest thou come thither where is such a fulnesse Thou comest thither as to a well of salvation which never drains it self but into emptyvessels mark that And therefore the more thou art wanting the more likely nay out of all doubt thou shalt be filled He filleth the hungry the empty soul but the rich He sendeth empty away Therefore open not thy mouth mention not thy worthinesse but the worthinesse of the Lord Iesus Christ for He onely was found Worthy I remember Luthers words upon this point of Catechisme they are to this purpose This thought I am not prepared for this Supper I am an unworthy guest for this Table will make a man sit down astonished and keep him off for ever from approaching thereunto When we consider our worthinesse and the excellency of that Good which is offered there at that Table and then compare them together our wrothinesse is like a dark lanthorne compared to the cleare Sun Therefore let this be thy tryall here saith he Thou wantest a broken contrite heart but doest thou not in thy prayer pray * that is pray earnestly y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 6. de oratione a man may but James 5. 17. speak or prate in prayer as was said and so speak he may that he heares not himself and expects he that God should heare him saith Chrysostome doest thou not I say pray earnestly that the Lord would bruise it give thee a tender spirit sensible of all appearances of evill of all that may offend Thou feelest thy heart dedolent and hard the greatest of all evills but is it not thy burden and thy greatest sorrow that oppresseth thee that such a
hands They will spill more then they eate how to teach Children to prize the good creatures pag. 59. 15. Children delight in the pain and vexation of those weake creatures that are in their power A great evill to be looked unto and prevented betimes considering our natures what they are page 61. 16. Nature fruitfull of evills more then can be pointed at or prevented but that is the true and genuine order of nature to prevent the evills thereof first pag. 62. 17. Teaching by examples the best way of teaching and the shortest they make the deepest impression pag. 64. CHAP. V. THe implanting of good the order therein The foure seasons in the day seasonable therefore 1. How uncomfortable darknesse is how comfortable the light A notable lesson there-from wherein our light and the true light differ to pag. 67. The Sun knoweth his appointed Time what that teacheth The Sun is glorious in his rising and refresheth how that instructeth pag. 68. Sin and sorrow will sowre the sweetest earthly Blessings where the root of our comfort pag. 69. The Sun a publique servant teacheth man so to be even to serve his brother in Love and to shew to him the kindnesse of the Lord what the Idol of the world what makes man an abomination from pag. 69. to pag. 71. The Morning the first fruits of the day our season what a Mercy to have it but a greater to take it what our first work and with whom what our engagements to set about it what may be instilled by continuall dropping from pag. 71. to pag. 77. CHAP. VI. VVE eat bread at Noon What that implieth how fraile our bodies what our use therefrom pag. 78. Our right to the Creatures how lost how regained pag. 79. In eating we must use abstinence Intemperance how provoking to God how hurtfull to man and unbeseeming the Lord of the Creatures to pag. 81. When the fittest season to teach and learn abstinence how necessary a grace specially in these times when so much wrath is threatned What use a Parent must make hereof to Children Their lesson before and at the table to pag. 85. When we have eaten we must remember to return Thanks The threefold voice of the Creatures what the Taxation or Impost set upon every Creature If we withhold that homage we forfeit the blessing The memorable words of Clemens Alexandrinus A strange punishment upon one who seldome or never returned thanks so concluded pag. 90. CHAP. VII THe Method in reading the Book of the Creatures Foure Objections with their Answers out of the Lord Verulam to pag. 93. How to reade the Book of the Creatures Extreames corrected and accorded Two primitive Trades An Apocrypha Scripture opened and made usefull to pag. 97 How to teach the Childe to spell the Book of Nature What is the compendious way of Teaching to pag. 100. Essayes or Lectures upon the creatures beginning at the Foot-stool Three enquiries touching the earth 1. What form or figure 2. Whence its dependance 3. What its magnitude Instructions therefrom very grave and usefull all from pag. 100 to pag. 107. A view of the Creatures In their variety delightfull and usefull Two Creatures onely instanced in From a little Creature a great instruction What a mercy to be at peace with the stones and creeping things From pag. 107. to pag. 114. The Waters their Surface barres or bound Their weight II. The Creatures therein the ship thereupon Great lessons from all from pag. 114. to pag. 122. repeated and mans ingratitude convinced 123. The Aire The wayes and operations thereof admirable III. Whence changed and altered for mans use sometimes for his punishment The windes Their circuit Their wombe to pag. 125. The winged Creatures Their provision and dependance greatly instructing man and reproving his distrust to pag. 126. The Clouds the ballancing of them The binding the waters within them The making a course for the Rain out of them All these three the works of Him that is wonderfull in working to pag. 127. Of Lightning But the Thunder of His power who can understand Job 26. 14. The Snow and the Haile and where their Treasure to pag. 128. The wonderfull height of the starrie Heaven Of the Firmament IIII. Psal 150. Why so called and why the Firmament of His power The eye a curious Fabrick of admirable quicknesse How excellent the eye of the soul when cleared with the True eye-salve The heavens outside sheweth what glory is within Chrysostomes use thereof and complaint thereupon to pag. 134. Of the Sunne Why I descend again to that Creature Three things in that great Light require our Mark. Grave and weighty lessons from all three Concluded in Mr Dearings and Basils words to pag. 144. CHAP. VIII THE Day and Night have their course here But after IIII. this life ended it will be alwayes Day or alwayes Night A great Instruction herefrom to pag. 147. Our senses are soon cloyed We are pleased with changes What Darknesse is The use thereof A little candle supplies the want of the Sun How that instructeth How we are engaged to lie down with thoughts of God to pag. 153. CHAP. IX A Great neglect in point of education Mr Calvines Mr Aschams Mr Perkins and Charrons complaint thereof The ground of that neglect to pag. 156. The Parent must fix upon two conclusions Of the School Whether the Childe be taught best abroad or at home 157. The choice of the Master Parents neglect therein The Masters charge 159. His work His worth if answerable to his charge to pag. 160. The Method or way the Master must take How preposterous ours Who have appeared in that way to pag. 164. The School must perform its work througly The childes seed-time must be improved to the utmost before he be promoted to an higher place The danger of sending Children abroad too soon When Parent and Master have promoted the Childe to the utmost then may the Parent dispose of the Childe for afterwards to pag. 165. CHAP. X. OF Callings Some more honourable as are the head or eye in the body But not of more honour then burden and service Elegantly pressed by a Spanish Divine and in Sarpedons words to Glaucus to pag. 169. The end and use of all Callings pag. 171. Touching the choice of Callings How to judge of their lawfulnesse To engage our faithfulnesse No excuse therefrom for the neglect of that one thing necessary Our abiding in our Callings and doing the works thereof How Nature teacheth therein The designing a Childe to a Calling Parents too early and preposterous therein 177. Parents may aime at the best and most honourable calling The Ministerie a ponderous work 178 But he must pitch upon the fittest In the choice thereof the Parent must follow Nature and look-up to God A CHILDES PATRIMONY Laid out upon the good Culture or tilling over his whole man CHAP. I. Wherein the Parents dutie doth consist and when it begins Of Infancy A Parents
Glory Nay it may be said in the sweetnesse of His mercy also takes away that earthly Idoll that the occasion of such irregular affection removed He may draw the heart in which He principally takes pleasure to his own Glorious selfe the onely load-starre of all sanctified love and boundlesse Ocean of happinesse and blisse So much to the first extreame but too little to make it know a measure The Lord teach us here for to Him we Joel 2. 25. looke who can restore the yeers that the Locusts have eaten the Canker-worme and the Catterpillar So can He also all the harmes and losses which we have caused to our children by our extreame folly or bloudy negligence Assuredly these harmfull Beasts that Northern Army do not so much Joel 2. 20. hurt and prejudice the field as our indulgence doth our harvest of hopes which yet we looke to reape from ours The Lord pardon our iniquitie and adde more grace The other extreame follows hurtfull also but not so hurtfull 2 There is a fiercenesse in our nature as farre from knowing a meane as the other for it is another extreame Whence it ariseth for I follow the same method as in the other needs not our enquiry A fruit of corrupted nature it is and a distemper thereof and in distempers we neither know a meane nor can distinguish of persons We fling about us in distempers whether childe or servant is before us all are one while we are in the drunkennesse of passion It is not to be doubted but this distemper is to be found in Parents And we may note That they who are most indulgent are if provoked as they will soone be most severe and violent in their correction as if they had that absolute and universall power over their children which once the Parent had and much power yet they have all the craft is in the wise using of it But they doe not use it well now in their passion they will miscall the childe strangely and strike they know not where and kick too I set down what mine own eyes and eares have told me They do punish perhaps not Laudabat se non sine causa sed sine modo without cause as was said of one in another case but without all measure as if they were not children but slaves And then as was said in the other extreame we may reade without booke that no good can be done but much hurt rather while the Parent is so eager upon the childe it is not then teachable not counsellable for as was said feare betrayeth all its succours nor is the Parent in a fit case to teach or counsell it for what can be expected from a man in a frensie Anger is fitly called so A Parent carryed in a passion cannot mingle his corrections with instructions and where that mixture is not there is no Discipline for that is true Discipline when the childe smarts from the hand and Sim ul sunt haec duo conjungēda Argutio castigatio Inutilis est castigatio ubi verba silent verbera saeviunt unde rectè vocatur castigatio Disciplina quâ delinquens unà dolet discit Bright on the Revelat. chap. 3. vers 19. p. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not possible to put out fire with fire Chrysost in Gen. 32. hom 89. learnes from the tongue We must first convince a childe of his fault and then punish the same if the fault deserve it These two must ever goe together correction and instruction Correction is to no purpose where words are silent and stripes outragious Correction is truly called Discipline because the dilinquent smarts and learnes both together This then is my conclusion wherein I shall a little enlarge my selfe That roughnesse and fiercenesse doth not help in the rooting out of evill though there it doth best but much hurt it doth in the planting in of good there it lets exceedingly It furthers not in the unrooting of evill but rather sets the work back and roots it more in That is the first thing I shall make cleare 1. Man is a noble creature and lord-like of a good house as we say though falne into decay But this remainder or relique there is yet of his noblenesse you may easily lead him when you cannot drag him you may perswade when you cannot force and the more force the lesse good Mildnesse and Meeknesse and sweetnesse in carriage wins much 1. Voluntas cogi non vult doceri expetit A soft tongue breaketh the bone Prov. 25. vers 12. 15. to be observed both even sometimes with a crooked disposition when as roughnesse hardneth It is not the way to plucke down a stubborn heart nor to fetch out a lye though in these cases a Parent must be very active and if he spares his childe he kills it It is a great fault in parents saith one for fear of taking down of the childs spirits not to take down its pride and get victory over its affections whereas a proud unbroken heart raiseth us more trouble then all the world beside And if it be not taken down betimes it will be broken to pieces by great troubles in age I shall consider this evill and some others in fit place now in this place I am removing that which hindreth The parent is bound to teach the childe how to bear the Lam. 3. 27. yoke from its youth This duty the parent is engaged upon But the parent must use a great deale of discretion in the putting on this yoke The parent must not stand in a menacing posture before the childe as ready to strike as to speak and giving discouraging words too When we would back our Colt or break a skittish Heifer to the yoke the comparison holds well we do not hold the yoke in one hand and a whip in the other but we do before them as we know the manner is else there would be much ado in putting on the yoke and in breaking or backing the Colt they would be both more wilde and lesse serviceable It is much so with children if our carriage be not ordered with discretion before them we may make them like those beasts more unruly and perhaps all alike or if they learn any thing by such froward handling it will be frowardnesse When we would work upon a childe our carriage before it should be quiet and as still as might be just in the same posture that a man stands in before the live mark which he would hit he doth not hoot and hollow when he takes his ayme for then he would fright away the game by his rudenesse but so he stands as we well know the manner like one who means to hit the mark Our ayme is the good of the childe we must look well to our deportment before it else we may fright away our game There are some natures saith Clem. Alex. like yron hardly flexible but by the Pad li. 2. c. 10. pag. 97
receivesan impression quickly which will not quickly out again If the Ayer be infectious if the place not wholsome we will remove our children quickly we are not so carefull for their souls saith Chrysost c De Vit. Mon. lib. 3. cap. 7. but that is our great blame for the breath of a wicked companion is more contagious then is unholsome Ayer Above all things avoyd that pest or plague of the minde bad company saith Lyp d Ante omnia pestes illas animorum sodales malos Cent. 1. ep 78. 82. The companion of fooles that is of wicked men shall be destroyed e Prov. 13. 20. A wicked man he is ever the foot in Scripture phrase continuing a foot that is in his wickednesse shall be destroyed that 's out of doubt But why The companion of fooles that 's the doubt and All the question The answer is easie for The companion of a foole will be a foole he will learne folly it needs no question for wisedome hath spoken it It is an old saying and true we cannot come fairely off from f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theog foule company We must still remember Evill words corrupt good manners Evill soakes into the heart by the eare and eye as water into wooll like a teare g Removenda ab aspectu ne tanquam lachryma ab oculis in pectus cadant Strad lib. 1. Prolus 3. p. 719. it falls from the eye downward upon the breast h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plutarch in the life of Demetrius hath an excellent observation I note it because it cometh double to a Christian The old Spartans were wont upon festivall dayes to make their servants drunk whom they called Ilotae and to bring them in before their children that to their children might beware of that distemper which takes away the Man and leaves a Swine in the roome The Author Censures this custome and that in the observation We do not think this an humane correction of a vice which is so preposterously taken from so depraved a fashion and distemper It cannot become a man It is not a man like conceit to thinke that a childe will learne temperance by observing intemperance so farre out of Plutarch Wickednesse is both more insinuative and more plausible then vertue especially when it meets with an untutored Iudge c. saith Bishop Hall It is certain A bad a Censure of Travel sect 3. see sect 4. example hath much more strength to draw unto sinne then a good example hath to draw unto vertue as one will draw faster down-hill then foure can draw up which tells us the reason also our naturall bend and weight tends and doth Bias us that way b Omne in praecipiti vitium stetit Juv. And thence it is that one bad companion which was the old complaint teacheth more evill then foure instructors good c Plus nocet Gorgias quam prodest Cratippus Our nature is like unto fire which if there be any infection in a roome draws it strait to it selfe or like jet which omitting all precious objects gathers up straws and dust Dr. H. Censure of Travell sect 21. Corrupt dispositions out of a naturall fertilitie can both beget and conceive evill alone but if it be seconded by examples precepts incouragements the Ocean it selfe hath not more spawn Ibid. Vt aqua in areolâ digitum sequitur praecedentem ita aetas mollis flexibilis quocunque duxeris trahitur Hier. lib. 2. epist 16. p. 201. Vix artibus honestis pudor retinâ—tur nedum inter certamina vitiorum Tacit. An. 14. 4. Servants teach children much hurt I mean such for I have no low esteeme of any office in an house be it never so low and drudging who cast off their Lords service and serve the basest master in the world such who as Sr. Tho. More saith are worse then old lumber in an house They do not fill up a roome only but do much ill service A childe with such foule companions fits as ill as the Fuller with the Collier it will be blackt with them They will be alwaies opening their rotten wares before it so impoysoning the childe with language as black as Hell The childe is not safe in the Kitchin with these but if the servant he or she be good and faithfull of a grave and wise deportment Then the parent hath a Treasure and a good Spyall He shall the better watch over his childe and see into his disposition 6. There is a sicknesse of the fancie as well as of other faculties and the distemper thereof is quickly shewen by the tongue which is but one member but a world of wickednesse it quickly runnes out and commits a riot and leaves us to wishing that we could recall our selves which now the word is out is as impossible as to recall a bird upon her wing It is good to look to this betimes in children and because it is a childe and cannot speak teach it silence And this the parent may teach himself and the childe under these notions †1. That the tongue is called a mans glory and that it may be as it is called he must make his watch strong He must examine his words before they have leave to passe their barres pale or inclosure a minute after is too late to what purpose they would out †2. God must be looked up unto here man hath made wilde creatures tame but the tongue no man can tame It is the Lord that must shut and seal this graves mouth the throat is naturally an open sepulcher it is He that makes the watch strong if He keepe not the mouth as well as the City a Psal 141. 3. See Trem. then the watch is set in b Fragiles sunt nostrae serae nisi Deus illas servaverit c. Chrys in Matth. 24. Hom. 51. lat tantum vain †3. And as we must look up to God so must we into our selves this abundance is in the heart as we read after c Second part Pro. 4. 23. the heart is the well or cistern whence the mouth fils and emptieth it self The heart must be kept with all diligence We must keep that spring-head cleane as we would do the fountain whence we do expect pure and wholesome water d Psal 141. 3. Trem. as the heart is the fountain of life so is it of well-living and of well-speaking with all observation keep the heart †4. And this considering how quickly a mans tongue ensnares him exposeth him to trouble even to the will of the adversary who lieth at the catch and layeth snares and makes a man an offender for a e Isa 29 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Bac. pag. 14. word that man who hath no command of himself here will be still in the f Prov. 19. 19. Trem. reades it otherwise bryars if you help him out to day saith
for for him thou wast made His candle z Ad Popul Antioch Hom. 9. cannot do so it is against its nature whose flame tends upward but so shalt Thou do that Thou maist serve man for whom Thou wast made thy light shall tend downward so Chrysostome It teacheth those that are highest in place and gifts to have an eye as the eye of the body hath to the foot to those that are lowest in regard of both and to be the more servant unto all we see That the Sunne riseth not for it selfe but to be the common candle of the world that we may see by it and worke by it It teacheth as before that whether we labour in our callings or to fit us for a calling we should in all intend the publique rather then our private interest This selfe is a poore and an unworthy Center for our actions to tend to or rest in yet is it the great Idoll a Self-love builds the citie of the Divell c. Aug. de Civit. lib. 14. cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world as self-pleasing so self-seeking the measuring the publick good by private interest And this sinne is clearely evinced and reproved by the language of the Sunne and all those creatures that in their ranks obey their Maker and serve us They serve man not themselves to teach man not to serve himself onely or principally but in subordination to God and in due reference to his brother The Sun as the great eye of the world is so divided by the Lord of the same that all parts partake of it in their season Nay the eye of our little world hath sight not to enjoy but to lighten the members so the wise man hath wisdome not for himself but for those of simple and shallow conceit The Clarke hath wisdome but for the ignorant The rich man wealth for the poore mans sake that there may be no lack All teacheth man That he must carry himself as a Citizen of the world and as if his heart were a continent joyned to other Lands that as many as may be may receive fruit and comfort from him and not to live as turned in upon himself or as if his heart were an Iland cut off from others so one phraseth it b L. Verul Essayes 13. p. 70. Quam bonum est orbes mentis habcre concentricos universo De Aug. 6. 25. I remember an elegant conviction of this self-seeking which is in these words If ever you saw either an hand or a foot or an head lying by it self in some place or other cut off from the rest of the body which were but a gastly sight such must thou count him to make himself who onely regards his own intrest neglecting the publick and deviding himself from the common societie and generall unitie so said one c M. Aur. Ant Med. lib. 8 sect 32. p 122. who did and spake many excellent things but yet below what a Christian should in both That man who brings forth fruit to himself is as an emptie vine d Hosea 10. 1. Nemini fructuosa Trem. which is good for nothing he thrives but as some overgrown member depriving the other of their proportion of growth Nay he that seeks himself making himself his end is the greatest Idolater in the world For we must note There is one thing and but one which we must seeke above our salvation and that is the glory of God the ultimate the highest end Now he that makes himself his end he that onely seeks himself as many do yea the most for its the idol of the world he doth in so doing what he thinks not he knows not what but this he doth he makes a God of himself and that 's the way to make himself an abomination in the end So monstrous a thing it is so dangerous also for a man to make himself the end of his actions 6. The Sunne which distributeth his light to all nations hath not the lesse light in it self The more communicative we are of our gifts the more they are increased We are like e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Al. cl Str. 1. pag. 201. wells the fuller the more drained whereas if we lay up our talent in what kinde soever like the Manna it corrupteth 7. God maketh f Matt. 5. 45. Clem. Alex. 7. 543. His Sun it is His Sun to rise on the evill and on the good To teach us to shew the kindnesse of God to our brother that is to doe good for evill which is the kindnesse of God And that which David would g 2 Sam. 9. 3. shew to the house of Saul 8. We cannot command h Joh. 38. 12. the morning nor stay the out-goings of the same The morning commeth and also the night i Esay 22. 12. they know their appointed time And it teacheth us to know ours which is our season the smallest k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—p praecep pag. 273. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. Pyth. odâ— point of time now it is and now it is not The Time past is gone that to come is uncertaine Time present is mine and the Time acceptable the Day of Salvation when is that Samuel tells us as he doth Saul Now was the Time l 1 Sam. 13. 13. The Apostle answers also Behold now is the day of salvation m 2 Cor. 6. 2. which should stirre us up so to husband the present Time that it may appeare we had Time and Grace to use it both together Opportunitie is a great favour even to have it a greater to discerne it the best grace of all to discerne and take it It is as the joynt in the member hit it and the labour will be nothing but there is all the cunning n Vigilantis est occasionem observare properantem Itaque hanc circumspice hanc si videris prende toto impetu hoc age Sen. cp 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hit upon this Article or little joynt of Time the tempestivitie thereof Now if there be a tempestivitie a set convenient o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 24. 25. season which Felix had but discerned it not for the convenient time was then when Paul was speaking and himself trembling if I say such a Time there be then is the morning the tempestivitie thereof That is the convenient set time when God is orderly sought and found early will I seeke Thee p Psal 63. 1. before the morning watch c. And they that seeke me earely shall finde me q Prov. 8. 17. saith Wisdome earely in the morning of their life offering up their strength the first fruits unto God earely in the morning of the day too that is a convenient Time the set Time that is certaine The morning is the very marrow r Mr. Bolt Direct p. 205. and fat of time as one saith the flower and first fruits of the day and they
page 139. c. Lips de Constant lib. 1. cap. 20 c. lib. 2. cap. 15 c. Cent. 1. Ep. 58. Two things figured in Baptisme 35. 36. Our engagement from both How sacred our Christian name how strait our covenant 37. A feeling expression we are members and mighty to engage us that we are sons daughters heirs Solders who our enemies what their strength 39. A paradox against all conceit and reason Basil's complaint 40. A great question proposed and usefully answered 43. who the great tempters We must keep our watch strong 44. Our covenant Gods covenant Christ His obedience hath not abated an ace of ours Gods law broad and perfect The use a true Christian makes thereof One Root of grace and but one fruit to page 47. CHAP. IIII. THe root of sinne remaineth How the branches are kept from spreading 48. § 1. Pride why called the womans sinne whence it is that clothes haire c. do pusse up Whence we may fetch help against this Tympany or swelling disease What considerations most prevalent and abasing from page 48 to page 61. applyed to the childe The grace of humilitie to page 64. § 2. Our darling sinne why so called what a snare it is and how it becomes so How we may keep our foot from being taken in that snare Beginnings must be withstood Chrysostome's words very notable thereupon to page 67. Occasions must be prevented a watch kept over our senses Over our fancy That it may be ordered and must else all will be out of order to pa 73. What may awe our thoughts 74. What the soveraigne help next to the awfulnesse of Gods eye to page 79. the summe and use thereof to the Childe to page 81. § 3. Of profit how unsatisfying what doth satisfie indeed to page 82. § 4. Anger What it is whence it ariseth who most subject unto it How we may be armed against this passion and overcome it Chrysostome's note notable and Melanchthons practise Gods patience towards us mighty to perswade us thereto Abraham and Isaac how meek and yeelding this way of the tongue from page 83. to page 92. § 5. Of Censure Charities rule her mantle how largely we may stretch it according to Chrysostomes and Mr Perkins rule A rule in Herauldry of great use to pag. 95. § 6. Affections sometimes the stormes of the soul sometimes the sweet gale or winde thereof like moist elements Who boundeth them Considerations of use to moderate our feare sorrow c. to page 100. § 7. Of Discontent how unreasonable it is Considerations teaching us content in present things Chrysostomes short story very notable so are the Philosophers words with Mr Bradfords concluded to page 107. CHAP. V. THe Sacrament of the Lords Supper Graces required in those who present themselves at that Table If wanting what is to be done Note Chrysostomes words and Dr Luthers at that point The close of the chapter very notable so is Mr Raynolds meditation to page 121. CHAP. VI. MAriage A solemne ordinance I. Our well and orderly entring into that honourable estate Abuses very many and great touching that point in young and old Whose abuse most notorious and how justly punishable c. to page 125. Our rule in treating about a match application thereof to the childe A childe no match-maker A notable story to that purpose to page 127. The duty of every single person threefold of infinite concernment to page 131. The Parents or overseers duty at this point five-fold The last of the five least thought on and worse answered but of infinite concernment page 138. II. Our well ordering our selves in that state as becometh the honour thereof Affections at the first strongest how to guide their streame in a right channell sinne hath put all out of frame Chrysostomes note notable Page 140. Good to count our Cost and forecast trouble Page 142. Equality inequality hard to draw even The man the leading hand how he stands charged the weight of the charge If the head be surcharged or so headlesse it cannot lead or drawes backward what the wives duty The head hath a head a grave consideration 148. A consideration which may helpe to make up all breaches and silence all differences betwixt man and wife out of Chrysostome Page 149. Grievances rancked under two heads What is only evill and to be feared Page 152. Evils Imaginary Reall The former how prevented Page 154. The bearing the latter silently and like a Christian supposeth two things greatly to be studied to Page 158. Snares they spring from two rootes how snares from plenty are prevented that our foote be not taken with them Feare a Catholike remedy page 163. snares from scarcenesse how to breake through them and how to carry and quiet our spirits in them 165. The houswifes charge how it may be discharged to wards children what the parents ambition touching them and servants our charge over them how neglected The houswifes duty engageth the Tongue that it bee apt to teach The eyes for over sight The hands that they be diligent and open mercy to the poore inforced to page 170. Diligence a great thriver well husbanding the present makes us secure for the after time The family the fountaine of society how ordered if it be as those families whose praise is in the Gospell The conclusion to page 175 CHAP. VII OLD-Age as an Haven we must doe as men arrived safe there What questions we must put to our soules the more to quicken us to the sacrifice of praise Many questions resolved into one to page 180. Two periods of this Age. I. Desired not welcomed A calme Time if youth hath not troubled it It must be imployed The lamp of our life must not now blaze-out to page 184. A grave complaint and counsaile page 186. who gives understanding 187. II. How burdensome those yeares The Grashopper a Burden When our time is shortest our expectation is longest a weake Body but a strong presumption how vaine to think we can turne to God then when we have turned from Him all our dayes It is not our Time nor Gods Time to page 192. Fooles delay Time Children of wisdome not so to page 193. Two lessons drawne from hence We must not wish for death in a passion Eternity when we may wish for death to page 196. Not trifle away Time Grave counsell to that purpose 197. Who may be said properly to live Groanes not discernable from what spirit they proceed 199. We make an Idoll of the last prayer What first to be done 221. Comfort in death Whence the peace of the Godly They taste not death they see it not c. Applyed to the Child concluded Faults escaped Page 29. line 12. of thy wings read whereof Page 50. line 34. covered read opened Not be hid Page 108. line 7. this read thy 109. Last line read imply Page 116. line 29. would read should These faults were found not sought for and because they marre the sense are
c. To be feverish is not voluntary but my intemperance which causeth a fever is voluntary and for that I am deservedly blamed pained No man chuseth evill as evill Transl out of Clem. Alex. Stro. l. 1. p. 228. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin is my voluntary act Loco laâ—d l. 2. p. 294. Cesset voluntas propria non erit infanus originally we will not be cleansed as Thâ—â— * Joh. 20. 25. so say we in effect not we cannot but we will not we 〈◊〉 deny the Lord that bought us we will not come unto 〈◊〉 that we may live so stiffe are our necks and so hard our hearts that we will not turn for though out of the very principles of Nature we cannot but desire happinesse and abhorre miserie yet such a deordination and disorder lieth upon our Nature that we are in love with eternall miserie in the causes and abhorre happinesse in the wayes that lead unto it our will is the next immediate cause of sinne it puts it self voluntarily into the fetters thereof Necessity is no plea when the will is the immediate cause of any action Mens hearts tell them they might rule their desires if they would For tell a man of any dish which he liketh that there is poyson in it and he will not meddle with it So tell him that death is in that sinne which he is about to commit and he will abstain if he beleeve it to be so if he beleeve it not it is his voluntary unbelief and Atheisme If there were no will there would be no hell as one saith And this is the confession which goes to the core of sinne and it must not be in word and in tongue but in deed and in truth for it is the truth And if we can thus spread our selves before the Lord if we can willingly and uprightly t Read our second Reinolds on Rom. 7. p. 262. own damnation as our proper inheritance to that the heart must be brought and it is the Lord that meekneth it so farre if we can willingly resigne our selves for nothing is left to man but duty and resignation of himself it is not u Oportet pium animum velle nescire Dei secre tum superse c. Impossible est cum periro qui Deo gloriam tribuit eum justificat in omni opere voluntate suâ Lut. Psalm 22. Christus faciet poenitentes quos jubet poenitere supplebit de suo quod dâ—est de nostro Lut. de Poenitent 1. Pet. 1 8. possible then that we should perish He will make supply of His strength what is wanting in ours He will give what he commands He will give clean waters He wil create peace He wil strengthen our hand to lay hold on rich and precious promises And then we cannot possibly be barren or unfruitfull in the knowledge of the Lord Iesus Christ we cannot but gird up the loins of our minde giving all diligence x 1. Pet. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Snew me a man that ever learnt an ordinary Trade or lived upon it with ordinary diligence point me to a man that was bad yet laboured to be good or who was good yet took no pains to be better Chrysost in 1. Ep. Ad Tim. cap. 1. Hom. 1. About ordinary things very easie matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we take extraordinarie paines but great and extraordinary things we think we may attain sleeping Chrysost 4. Tom. de Vita Monast cap. 7. ordinarie diligence will not get ordinary preferment much lesse will it a Crown The Scripture saith Giving all diligence waiting the sealing and testimony of the Spirit and walking in all the wayes of righteousnesse whereto the Apostle presseth at the end of everie Epistle for whom the Lord justifieth He sanctifieth and if we finde no fruits y For the certaintie of faith search your hearts if you have it praise the Lord. But if you feele not this faith then know that Predestination is too high a matter for you to be disputers of untill you have been better schollers in the School-house of Repentance and Justification I wade in Predestination in such sort as God hath opened it Though in God it be first yet to us it is last opened De electione judicandum est à posteriere c. Mr. Bradford to some friends who were too scrupulous in point of Election ascending up to Heaven to know when as they should have descended into themselves Mr. Fox p. 1505. and p. 1506. thereof we have cause to suspect that the Stock is dead if no glimpse from that shining light of our sanctification so as men may see our good works which justifie before men then we do ill to boast of a burning light which is our justification and more hid within Nor is it a point * Non est bonae solidaeque fidei siâ— omnia ad voluntat m Deireferâ—e ita adulari ad unumquemque dicendo Nihil fieri sine voluntate ejus ut non intell gamus aliquid esse in nobis ipsis of sound faith to put the weight of our salvation upon what shall be shall be nothing can be done without Gods will That 's true but this is Gods will too a 1. Thes 4. 3. even our sanctification and this belongs to us even subordinately to serve Gods providence with our own circumspect fore-sight care and labour knowing that His providence doth not alwayes work by miracle I do not blame them nay I commend them who say still If God will and referre all thither but I blame them much who say If God will He will perswade me He will convert me in the meane time they do just nothing A faire speech this to say If God will but a foule practise in the meane time to do our own will we must labour we must endeavour our utmost then say we If the Lord will if so we do not Gods will will be done upon us we shall never do His will To this purpose Chrysost very excellently in his first Tom. thirteenth Sermon towards the end And so much touching the inward Baptisme made by fire and the Holy Ghost The secret working of it in our hearts and what way we are to take in case we feele not that inward power Now I come to that in Baptisme which speaks to our Eye and Eare. We had our Sureties in Baptisme who stood and promised in our steeds which solemne custome and the fitnesse of it I leave to the discission of the Church whereunto we may see reason to yeeld z Mr. Hooker Eccles Pol. l. 5. Sect. 64 p 336. leaving that these two things are clearly figured out unto us in Baptisme a death unto sinne a life unto righteousnesse and both these in the death and resurrection a Rom. 6. 2 3. of Christ which are the two moulds wherein we are to be cast that we may come forth like Him and there is a virtue
duty it is no excuse for the failing of both how both are instructed and from what time Other duties there are but they have beene already intimated in the first part What may more particularly concern thy self child whose instruction I specially intend now briefely followeth Every estate is subject to grievances more specially the married To speak briefly of them and as briefly to give some provision against them I rank them under two heads feare of evills future sense of evills present Touching both these the only troublers of our life and peace some few directions 1. There is but one thing which is evill indeed which truly and properly is the troubler of our peace and quiet But one thing And that is sin It hath so much malignitie in it that it can put a sting and set an edge upon crosses That it can make our good things evill to us can turn our blessings into curses can make our table our bed c. all snares to us It will leaven our rest and peace whereby others are edified walking in the feare of God and in the comforts of the holy Ghost r Act. 7. 31. This rest and peace a comprehension of all blessings through sinne will slay our soules and be our ruine which was as we heard the building up of others so malignant so destroying sinne is more malignant more destroying this sinne is this evill work then is the mouth of a Lion as the Apostle intimateth very usefully 2 Tim. 4. 17 18. Therefore more to be avoyded therefore we should more desire to be delivered from it then from that devourer For as there is but one thing properly evill so but one thing to be feared as evill Feare not wants nor disgrace by wants turn thy feare the right way feare sinne and avoid an evill work So Isid Pelus writeth to his friend Å¿ Lib. 3. ep 101. And it is but the conclusion or a case long since resolved by Chrysostome t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost â—om 4. epist â—limp See Hom. 5. ad Pop. Ant. Sinne is the onely thing to be feared whereof he makes a full and cleare demonstration thus Suppose saith he they are those three great and sore evills famine sword and pestilence which threaten us he names them and many more why these are but temporary and but the Fruit and effects of sinne they continue but their time and shall have their end nay suppose they are those two great winding sheets v L. Ver. Essaies 58. 330. Lege Sen. naâ— quaest lib. 6. c. 1. of the world as one calleth them and as the floud of ungodlinesse doth threaten an inundation of water or an earthquake plagues threatned and inflicted to wash a way sinne and as a punishment thereof Then yet still sinne is to be feared not those It is foolish to feare the effect and to allow the cause Consider also so the Father reasons the case or to that purpose will x See Chrysâ—st de terrae motu Tom. 5. ser 6. Lege Sen. Ibid. it be terrible to see the earth totter like a drunken man and threatning confusion in an instant and men flying before it but they know not whither how dreadfull then will be the wrath of God which will be heavier then the heaviest mountain and shall be manifested from Heaven as the just portion of sinners sinking the soul under the same to all eter-Nitie how dreadfull will that be and sinne makes it so if it were not for sinne though the earth shake we could not be moved what ever evill come upon the face of it yet would it be good to us it could not hurt therefore fear not the earthquake that is most terrible and affrighting but feare sinne the cause that makes the earth to reel I adde and flie from it as Moses before the Serpent and as they fled before the earthquake y Zach. 14. 5. and flie to Him who is the propitiation for sinne if we so do as we must needs do if we apprehend sinne to be so evill for we will avoid poyson when we know it to be so This will take away the trouble and sting of feare and prevent the shaking fit thereof I have told thee a great lesson now and to make it yet plainer I will reade it over again Sinne onely is to be feared I mean that sinne I am not humbled for I have not repented of that onely is to be feared for it makes every thing fearfull Death they say is terrible of all things most terrible It is not so to him who hath repented of his sinne and is at peace with God he can die as willingly as we can fall asleep when we are weary The prison sword fire fearfull things all an earthquake very terrible not so to them who have made God their rock and refuge to whom they can continually resort feare nothing but sinne and the hiding of Gods loving countenance from thee for the lightsomenesse thereof is better then life Feare the least eclipse of His light and every thing that may cause it for it is more refreshing to the soul then the Sun beames to the earth Mark this still when sinne sheweth its full face we see but the half now and in a false glasse too and when God hideth His face there will be to say no more a fainting The servants of the Lord have been under heavy pressures yet then they fainted not they have been in prisons and there they fainted not thence they have been brought to the stake there they fainted not fire was put to and flaming about their eares and then they fainted not but when sinne shews it self and God hides Himself then the next news is ever The spirit faileth Zophars counsell is the close hereof If iniquitie c. Iob 11. Verse 14. 15. c. Now touching our present grievances incumbent and upon us These are either imaginary or reall and the imaginary as one saith are more then the reall we make some grievances to our selves and we feel them so because we fancy them so we call for them before they come because our imagination a wilde and ungovernd'd thing leades us and misleades he was led with a conceit and troubled with it who complained of a thornie way when it was not so but he had one in his foot The way to help this is to take a right scale of things and to weigh them by judgement which interposing thus resolveth and assureth 1. As thou shalt shorten thy desires thou shalt lengthen thy content the poorer thou art in the one the richer in the other 2. Bridle thy appetite not accounting superfluous things necessary 3. Feed thy body and clothe it z Cultus magna cura magna virtutis incuria ex Caâ—one Cal. Inst lib. 3. cap. 10. ser 4. but serve it not that must serve thee If thou shalt pamper or pride it the order will be inverted and all out of order that which
heart thou hast Doth not thy stone in thy heart It is in every ones heart more or lesse lye as a burdensome stone upon thee Thou wantest faith but doest thou not cry out Lord work it Lord encrease it in me Thou wantest love But doest thou not pray Lord spread abroad that Grace in my heart that it may abound and overcome all wrath iâ— placablenesse self-seeking self-pleasing all in me while I am my self being by nature the childe of wrath Hast thou wants I know thou hast and more then thou knowest of but come to Him who promiseth to supply all wants y Phil. 4. 19. No matter how many wants there be so thou art pressed and loaden with them so thou hast a true sense and feeling of them Bring all thy wants hither where is a fulnesse a full Treasury and that ordained I say again for supply of all wants Thou art unworthy thou knowest thou art yes and more unworthy then thou canst think thy self but art thou sensible thereof very sensible Blesse God that thou art so and now come come z Revel 22. 17. The Spirit and the Bride say Come And let him that heâ—reth say come And let him that is athirst come And whosoever will let him take the water of life freely Come then and feare not Come and welcome for though thou art no worthy guest yet thou art an invited guest why I will tell thee in Luthers words And for this very reason because thou art unworthy a Pâ—â—â—sus propâ—â—â—a quia indignus There is a great disproportion a wide difference betwixt Gods thoughts and mans thoughts Man may have high and glorious thoughts of himself and yet be nothing nay an abomination in Gods esteeme b Rev. 3. 17. So may he be low and vile in his own sight even to loathing and be high in Gods account even to a gracious acceptation c Rev. 29. Only then begge entreat cry for the spirit of the penitent who can gird themselves with sackcloth and wallow in dust and finde sweetnesse there even by putting their mouthes into the dust even thence fetching hope d â— am 3. 29. 1 Sam. 14. 4. In lifting up the eye to Christ there is hope none at all in looking downward Breath after Him cleave unto Him Breake through all difficulties as Ionathan did and make way to the rock if it be possible to perish at the fountain of Salvation or to thirst at the head-spring of Life there thirst there die But set thy face stedfastly looking to Christ through all through flesh and grace for grace is but a creature through all and thy salvation is sure This in way of answer which we may finde more at large in Luthers short Catechisme So much for thy provision and to stirre up thy preparation against thy approach to the Lords Table I conclude this as I finde a chapter concluded touching this very subject where I finde a short rule or consideration but of large use to direct us both before and after we have presented our selves at this Table f Mr Reynolds Medit. on the Lords Supper Chap. 12 â— How pure ought we to preserve those doores of the soul from filthinesse and intemperance at which so often the Prince of glory Himself will enter in The thought hereof is of high and soveraigne use before we come to this Table and it is of no lesse use after we have been there Certainly we will strive to preserve the doores of the soul those eyes and eares that mouth and that heart also pure from filthinesse and intemperance through which and into which we professe that the Prince of Glory Himself is entred in CHAP. VI. Of Wedlock how sacred that band how fundamentall to comfort I. Our well and orderly entrance into that honourable estate II. Our well ordering our selves therein according to the dignitie and honour thereof IT follows now that we make some provision also against the other solemne Ordinance wherein two are made one That is in the day of our marriage which day hath an influence into all the remaining dayes of our mortalitie For of all our civill affairs there is none more weighty important of greater consequence either for extreamest outward vexation and hearts grief or extraordinary sweet contentment and continuall peace then wedlock is it is as the last summe put at the foot of our reckoning whereby we may reade what all comes to As this proves we say it goes well with us or ill All our Temporalls comforts and crosses lie here as within a little map or table g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Eurip. orest p. 20. We must walk softly here and very considerately it being according to the old saying like a stratagem in warre we cannot erre and recall it We marry for life as was said nay for eternitie I shall note here for the more comfortable entrance into this estate 1. The headie proceeding of some young folk 2. The notorious abuse of the Minister 3. The cunning contrivance of some parents 4. And the consening crafty concealement of those who are more at libertie to dispose of themselves I mean widows and widowers These things I shall onely point at in the first place the better to make way unto that I principally intend 1. The proceeding herein of the younger folk is like themselves rash and headie as if what they did to day could be undone a moneth after And so they pay for their rashnesse and have time enough for repentance all their life after How oft have I known two green heads who could think of nothing but the present give their consents for the undoing of themselves But because their consent is nothing without a fourth person for we make no doubt but the maid or man-servant is the third person alwayes a pander Servi 〈◊〉 juvenum in these cases therefore they have agreed also witha Minister for so poore a reward as will pay his score at the ale-house some moneth after that he shall come in and witnesse their consent then which belongs to the office as he straineth it to put to the Churches seale as a sure witnesse that all is made firm The Parents quickly heare of it and we may be sure it wounds deep For now as it is most likely in such a proceeding neither their sorrow nor their wealth nor their counsell can possibly redeeme their childe from perpetuall thraldome A Minister I call this man who knit this couple and made them one and a minister he will be called whether we will or no be it so but in my construction it is in a large sense so an hang-man is a minister also and in this case he doth but the office of a very executioner yet which doth more debase him in a most unlegall way And such an one I saw once standing before an honourable Court for joyning by vertue of his much abused office two persons in condition very unequall