declining age when we have lived almost to threescore yeares The other when we are drawing onward to fourescore c. extreame old age of both in their order 1. Both the one as well as the other is an age not more desired then complained of They knew best why that feele the burden of it I have not lived unto it It is likely that person complained not without cause who being willed to hasten her pace told them who were so quick with her That so she could not do for she carryed a great burden on her back And whereas no burden at all appeared to the eye she replyed again that threescore years were passed over her head and that was the burden Plaut And so it may well be with those whose spirits are much spent and strength wasted even at those yeares And then age it self alone is a burden I can speake little here out of experience But this I can say If God be pleased to stretch out my day so long I shall know no cause to complain of the length for that is a blessing Length of dayes is from the right hand Prov. 3. 16. Riches and honour from the left Only we must note here That if the Lord be pleased to shorten the day of this life to any person as sometimes He doth to His dearest and most obedient children their dayes are not long upon earth why yet if He eek out this short day here with an eternitie of dayes and pleasures at His right hand when they are taken hence if so that partie shall have no cause to complaine of a short day on earth so abundantly recompensed in heaven This is a note by the way If I say God be pleased to stretch forth my dayes so long I know no cause why I should complaine of a blessing I may complaine and just cause why I should and that bitterly but not for the accession of yeares If any thing sower them it is of mine owne Leaven and of my owne putting in Complaine of my selfe I may of them I may not Old age is a cal me quiet and easie time if youth have done it no disservice in filling its bones before hand Nor no intemperance hath weakned its head or feete If so Old age hath just cause to complaine of the Man not the man of Old Age. There is no Guest in the world that is more desired and expected and yet when it comes worse welcomed and entertained then Old Age is still with sighes and complaints which we know argues bad welcome I would have my Child make good provision for it against it come and when it is come to give it good welcome Welcome I say I doe not say ease Good welcome doth consist we say in shewing a good and chearefull countenance to our guest not in giving him too much ease or feeding him too daintily Let it appeare thou hast laid up store against thy yeares come and now they are come thou canst welcome them and art glad they are come but doe not make too-much of them in giving them too much ease I may warne thee of it againe for Old Age is very craving very importunate that way though they may be importunate If thou yeeldest to a lithernesse and a listnesses whereto Old Age inclineth us very much and so to spare thy body thy activenesse will decay more in one moneth then otherwise it would in twelve It s observable what the Heathen y Nos sumus qui nullis annis vacationem damus canitiem galea premimus c. Senec. de otio sapientis cap. 29. said and it may instruct Christians We allow no vacation to our long tearme of yeares we can put an head-peice upon our hoary scalp We will rest when we are dead life is for action Keep then thy body in breath and in ure with exercise else it will quickly grow unprofitable and a Burden Vse strength and have it it is a sure proverbe and if ever we will use expedition it is then seasonable when gray haires are upon us It is dangerous to burne the Day-light and to trifle out this pretious time The putting off this day and the next and halfe a day cost the poore Levite and his Concubine very deare as we may read Iudges 19. The evening hasteth on a pace and the Sun is neare the setting now put on the more earnestly because night is comming and thou must to Bed in the darke now gather twice as much I meane now pray heare read twice as much For the great Sabbath is comming when thou lookest for ever to Rest for ever to be with the Lord. This Sabbath Day is comming which shall never have night Now gather spirituall Manna thy Homer full twice as much as formerly If in thy youth thou didst by hearing reading conference c. gaine thirty-fold now gaine sixty Now bestirre thy selfe and put to all thy strength for the laying in store of provision in this thy day that thou mayst rejoyce in that great Day the Day of the Lord or the particular Day of thy Death Let it appeare thou art going ouâ— by the clearnesse of thy light and that the night is comming by the hasting of thy pace It is strange to consider what old men have done and how fit they have been for the best actions I meane of the minde I know outwards must decay because they kept their minde like a bow so they said alwayes bent I forbeare to put them down here The holy Scripture Heathen Authors our own observation doth reckon up not a few But remember still that there are none recorded in the sacred Register after the terme of life was shortened for old men but their old age was a crown unto them being found in the way of righteousnes z Senibus vita productior à dâ—o â—â—ibuta est in eum finem ut insiginum aliquâ—rum operum in Ecclesiae suae emolumentum â—gâ—na essent Mardochaeus ad liberaudam Ecclesiam sub Artaxerxe vixit annos 198. Jehoshua ut populum è Babylone â—um Esdra Zorobabele reduceret vixit annos 130. Philo Ammianus in breviario temporum Tobit senior ut populi calamitas sub Salmanasaâ—e â—evaret vixit annos 158. Eâ ipâ—â de causa Tobit junior vixit annos 127. Judith ad libeâ—andam patriam sub Holoferne vixit annos 105. Sâ—â—â—us Senensis Bibliothec. lib. 8. They that are planted in Gods house bring forth much fruit in their age He that is fruitlesse in his latter yeares may be much suspected how he spent the former But I am sure there can be little comfort in it It is a sad thing to be an old man in yeares and a childe in understanding To grow like a Leeke greene fresh and lively towards the earth â—â—ag and saplesse upwards towards heaven To have the eye of the body dim and the eye of the soule as dim To have the body bending towards its earth and the spirit no
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 stâ—ck 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 â—pacitie 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 Lâ—cian 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 â— 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
outside of their palace or heavenly mansions with so much glory what is the inside and the glory there within a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil Hex Hom. 2 â— I cannot think that strange which followeth that he who hath this hope purifieth b 1. John 33. himselfe for certainly none but the the pure in heart can enter in there I see now how necessary it was and that so it must needs be That Christ should give Himselfe for His Church that He might sanctifie and cleanse it with the washing of water by the word That he might present it to Himselfe a glorious Church not having spot nor wrinckle or any such thing But that it should be holy without blemish c Ephes 5. 26. 27. For the conclusion is peremptory and certain There shall in no wise d Rev. 21. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter into the heavenly Jerusalem any thing that defileth c. And me thinks when I reade that Elias e 2. Kings 2. was carried up into heaven in a fierie charriot it shews me in a figure that in the act of dissolution f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Tom. 5. de resur serm 33. in that moment of time when the soul is departing out of the body sanctification is compleate and perfected and all remainder of corruption is as by fire purged away for none but the pure and the clean and undefiled can enter in here into this Holy of Holies whose out-court or out-covering or pavement of that Court is so glorious And do I see all this and do I beleeve it too What and yet go I on in an evil course and yet do I take the Name of God in vain If so I do but as the devil doth he beleeves and yet continues as he is g Esse Deum credunt tamen in perversâ—â—â—â— perdurant Sal. de Prov. 4. p. 100. subjungit ad pudorem c. Sal. Ibid. But if I do not feare before this power and tremble too I am short of the devil for he doth both We may think hereon when we behold the firmament of His power and the glory thereof which is as we have heard though we have not heard the half thereof And yet though thus outwardly glorious this out-court is it must be dissolved and by fire What confidence can we then put in any thing we call flesh or in these vile bodies of ours If the firmament that firme and fast thing shall not still continue of how small continuance is man and the things of this earth which we dote upon But to leave that and to raise our thoughts higher where they should fix we should make the same use of the glory of the third heaven which is the Saints city and countrey where they shall be glorious and crowned with life and for ever with the Lord of life whose Majestie shall shine in perfect beauty before them the same use I say we should make hereof which the holy Apostle makes touching the dissolution of this out-court or firmament seeing we look for such an heaven wherein dwelleth righteousnesse what manner of persons â— 2. Pet. 3. 11. ought we to be in all holy conversation and godlinesse Chrysostome maks a larger use of this contemplation and it is of use indeed His eyes were fixt upon that out-court beholding the excellent beauty thereof upon which contemplation thus he speaks and this the philosophy he gives If these parts of the heaven turned toward us are so bright and glorious what are those upward and inward parts How exceeding glorious that heaven of heavens i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—l illuâ— coelum coeli etiam terrae nostrae coelum terra est Aug Conf. l. 12. caâ— 2. And yet as if this glory were not worth the seeking after we stand greedily k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaping and catching at the shadow of things and let go great things of a durable substance So he goes on and that which follows is yet more notable When I think on the beauty clarity glory of this heaven I finde my thoughts can fetch a wide compas yet I have not a thought to measure this glory withall my thoughts are infinitely too short here but this effect I finde they cause not more wonderment then mourning In the thoughts hereof I must needs weep bitterly and my spirit must mourn within me l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For when I rise to that height I am presently as low again in the thought of my fall When I behold that Glory with the same eye I must reflect upon my miserie O from what excellent things are we fallen from what happinesse are we estranged m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say well estranged for we carry our selves as strangers to that city of rest and happinesse We exceedingly busy our selves and unnecessarily in our Thorough-fare as if there were our abiding and our place of rest and no countrey above no glory there Yet such a Glory it is as no tongue can expresse it no thought can reach unto it Tell not me now so the Father goes on of hell and what the damned feel there n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. tell me of heaven if thou wilt move me and the exceeding glory there For I tell thee that the pain of sense as the learned call them the pain the body shall feel in hell will not be so keene sharpe and fretting though sharp and fretting they will be past all expression yet not so fretting as will be the pain of losse losse of heaven and the exceeding glory there This losse this will be most tormenting Thoughts thereof will sinke the soul into that pit like a stone or lead in the great waters This I say will be the fretting worm the tormenting thought what I have lost what happinesse I have falne from More tormenting it will be then the lowermost hell and the utmost wrath there o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this thought will adde much to our torment For what a toy a trifle a thing of naught we have forfeited this exceeding weight of glory so small a thing it was that it will be justly said of us we despised our birth-right For this great deceiver be it Satan or our own heart deceivers both he gives us small things p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a puffe of honour short pleasure transitory riches poore base emptie shrunken things he takes from us great things q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weight of glory it contains all an exceeding excesse of glory it cannot be exprest but all this he takes from us He gives us dyrt he depriveth us of the pearle he presents us with a shadow he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robs us of the substance And here we are without excuse for hereof we cannot plead ignorance it being the daily voice of all the creatures under the Sun sounding lowder then the loudest
and for her life let it be with her full consent 4. It is proper to the parents charge and it is a point of their wisdome also to be watchfull herein that the parties have as little sight one of the other as well may be till there be some likelihood of proceeding And then but sparingly too till the match be made up There are two things necessary in all matters of weight That we have Argus his eyes and Briareus his hands b Prima actionum Argo committtenda sunt extrema 〈◊〉 De Aug 6. 41. p. 201. That is that we walk leisurely and circumspectly looking with all our eyes and deliberating with all our counsels before we determine and when so we have done then to dispatch speedily Young folk are good at the latter they will conclude quickly they are quick at dispatch but in point of foresight they are no body They spell the rule backward they dispatch first and deliberate afterwards which causeth so much trouble in the house and sorrow in the world They think not what they do they do to eternitie Parents must balast them here for they are like a ship without it Parents must foresee and forecast with all their eyes and more if they had them before young folk go to farre in this businesse Let this objection be nothing I must eat good store of salt with him or her first whom I would make my friend afterwards There is some use in it but not here betwixt young parties If their affections meet for the present they examine not what may cause a disagreement hereafter Let the parents look to that and judge of their dispositions they may do it and they ought the younger parties cannot their judgement is steeped in affection as was said they have little discerning further then as may fit the present but one or both can so intangle themselves and very quickly that if the match should break the weaker breaks with it and carrieth the trouble of it to the grave I have observed it so also and I tell no more but mine own observations all along Let them have as little familiaritie one with another as possibly may be till the match be made up and then as befitteth Christian modestie 5. And now I suppose the match treated upon proceeded in and concluded in such a way as is most agreeable to Gods will and word for in so doing we may expect a blessing There is but one thing remains as a close to that great businesse The solemnizing thereof according to the same rule And here we require the parents care and circumspection at no point or circumstance more wanting yet at no time more needfull for it is the last and chief point of their duty and evidenceth what their sinceritie hath been in all they did before touching their proceeding in and concluding the match They must remember now and consider with all consideration That they are on this solemne day laying 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 Chrysâ—stome in his dayes c In Gen. 24. verse 67. Hom. 48. â— Hom. 56 â— 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. â— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ep ad Coloss Hom. â— 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 Answ He is in Heaven and we are on earth He is a spirit we flesh That 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
7. pag. 521. plough and sow and thresh c. and all i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They who think they can doe or speake any thing without God think also that they can goe without feet Clem. Alex. ad Gentes p. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Lâ—ge orat 1. 2. de precatione Tom. 1. in season ordinary things we think and yet the more prayerfull he is the more successefull he will be for this God doth teach him He instructs to discretion Esay 28. 26. We must not ascribe any thing to our own power Remember we must the Lord God still for it is He thâ—t gives power to get wealth Deut. 8. 17. And for our wants there is a sweet comfort Phil. 4. 19. My God shall supply all your need no good thing shall He with-hold c. That man is as bold as he is ignorant who dares attempt the smallest businesse without acquainting God with it and craving His assistance in it and blessing upon it It is very notable which we reade Nâ—hem 2. vers 4. Then the King said for what doest thou make request so I prayed to the God of heaven Marke here we would have thought that Nehemiahs answer was easie and in a good readinesse and yet before he gave it his heart was lifted up to the God of heaven from whom the answer of the tongue is l Prov. 16. 1. It teacheth us very much and what it teacheth is very plaine which is I must not onely begin the day with prayer so perfuming my spirits for it is the key that unlocks the Treasure of heaven and earth It is as the morning starre it must usher in the day And as the evening starre too it is one and the same it locks up the night not only I say begin the day with prayer but have my eyes intent to Him as I look to prosper in my private and speciall affaires for what I have not gained as well by my prayers as my paines will not prove a blessing to me Looking up to God gives me power to imploy my parts and to improve them it gives a better slde into businesses For Application of all this I know these things may seeme somewhat sublime and too high for the conceits of children But I intend not their information onely I know also that prayer being one of the great engines whereby to raise the dead heart and to effect great and marvellous things is an instrument too grave and weightie for a childe to manage But yet we must be dropping into children as we can A drop makes the stone hollow not with once but with often dropping The Ant m Silices itinerâ—â—arum attritos videmus in opere semilam factam nequis dubitet qualibet in re quid possit quantulacunque assiduitas Plin. 11. 30. makes a path by her assiduitie and continuall traversing the way so if by continuall paines with them often prayer for them good example before them you instill and drop upon your children as you can you shall see Gods work in them n Martyr pag. 1444. at length saith Mr. Bradford in his letter to Io. Carelesse If the childe be a young Timothy I meane such an one who is instructed from a childe to know the holy o 2 Tim. 3. 15. Scriptures he may prove there is great likelihood so a Mnason an old p Act. 21. 16. Disciple q Lectione assiduâ— meditatione 〈◊〉 pectus suum bibliothecam fecerat Christi lib. 2. ep 22. 267. Hieron tells us of one who by continuall exercise this way had so wrought the word upon his soule that it became indeed an ingrafted word and his heart was the very library of Christ This may assure us that according to our childrens yeares something they may be taught And by much r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will never leave speak-Ing he that heares not to day may heare to morrow Corys in lob Hom. 65. â— teaching some thing may stick as will the smell by standing in a perfumers shop And easily they may be taught even by sensible things they may be raised above sense They can understand that the day was made for man to worke we do not burne day light as the proverb is And the Sun riseth and gives his light for that end and not to sleepe by And that He who commands worke must command a blessing upon the worke else it will be a vaine worke And that He who commands a blessing must be waited upon and served in truth and in truth called upon c. Such like instructions as these may take up our thoughts and finde us worke in the morning when we rise And direct us to and set us in the way of a blessing upon that we do afterwards And so much to the first season In the morning when thou risest Now that we have as children of the day acquainted our selves with God and done the works agreeable to the light in serving others we may now serve our bodies too that they may be serviceable That season now follows and the instructions therefrom CHAP. VI. The second season seasonable for instruction and yeelding a great deale AT noon we eat bread at noon which implyeth that we have done our worke before we are not content to feed an unprofitable servant nor a Lord-Dane an idle drone nor doth the great House keeper of the world make any allowance here for idle and lazy servants That pattern of servants doth his work â— first and eates after Ioseph Gen. 24. 33. returnes home at noone from his necessary affaires then eates bread with his brethren Gen. 43. 25. It is supposed and granted That the servant sitting down to eat came from the field plowing there or feeding cattell Luke 17. 7. He that like an idle Serving-man can finde no good imployment for his hand or minde should be kept fasting according to the Apostles rule He that doth not labour must not eat He that laboureth not lives like a mouse Quasi mures sâ—mper 〈◊〉 aliâ—num panem Plaut Pers Act. 1. Sâ—en 2. he eats not his own bread Nay he is a thief because he worketh not the thing that is good Ephes 4. 28. And now that we have laboured see our frailtie and what it is wearinesse is a fruit of the curse and now a kinde of sicknesse Rest cures that hunger a sicknesse also meat cureth it But behold how little a satisfaction here is in it and for how little a while we are refreshed now with rest and repast presently again we are weary and faint Our bodies need continuall repairing we are still falling toward our earth dust is turning to dust before our last glasse be turned and the last sand run out Every day there is a spending of the vitalls some dilapidations in our building which these comforts of meat and drink through Gods blessing prop and make up again but with some
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 sâ—t 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. â— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massâ—ve 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. Cardâ—nâ—s Poâ—i 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 sicknâ—sse of their faâ—sie That these pillars are our North and South poles amidst whereof the earth is â— Reade Pol. Vâ—g 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 Tâ—â—ae 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 naâ—urae Alsted de Tâ—ra 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
taken of a mans words that is drunk with sorrow then is of the words of him that is drunk with wine when he is awakened he forgets what he said or of the catches of a drowning man who will catch at a sword or a knife or a razour any thing to keep up from drowning The words of a dying man are nothing and of no regard further then they receive weight and strength from the actions of an healthy and sound man the living man Therefore it matters not what a sick man can say for the future but what he saith for the former time for from thence he must fetch his comfort as we heard I have walked I have done I have fought I have kept Comfort in death must be distilled as I may say out of all our gatherings in our life time As our thoughts discourses actions have been answerable will our comforts be if we can finde no comfort by looking back recalling the time past I cannot see what comfort there can be in looking forwards toward eternitie If our consciences do condemne us as a learned Spaniard phraseth it that we have made time of eternitie and eternitie of time that is as he expounds it We have despised that eternall blisse as if it were but temporall and we have lodged all our love upon this transitory world as if this had been the thing which is eternall And if so we have done we can have no comfort then when our transitories are leaving us in looâ—ing forwards towards eternitie We may send our sighs and groans after it but in vain Our hearts may beat strongly towards heaven but all that may be much suspected also It is of doubtfull construction from what spirit our groanes do proceed If it was thus once when the foundation of the Temple was a laying That the people could not discerne the Noise of the shout of joy from the noise of weeping Ezra 3. 13. Then a harder matter it is to discern betwixt groane and groane sighes and sighes I meane betwixt the sighes and groans which the spirit puts up and those which an heart pained full of anguish and drunk with sorrow sends forth Very hard it is to discern here and to make a difference nay impossible for the groans from pain sorrow and the sighes of the spirit are both scarce utterable and theyare both put up in much bitternesse and both call out of sin as the cause of All which makes the discerning the more difficult This then is the conclusion Obedience forced is slavish but that is sweet obedience which comes forth as the first honey drops from the full combe a Mel quod per se flâ—it maximâ— laudabile Plin. lib. 11. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixiâ— Constantius Tripart Hist Prefal readily willingly freely As the Emperour said of money It will prove but copper if it be pressed out from the teares of the people The same may be said of our offerings They are counterfeit for the most part and profit not if they be squeezed forth by some pressuâ—es upon the spirit It is a free-will-offering that finds acceptance with the Lord. And this I added for three mightie Reasons 1. That we may not make Time of Eternitie and Eternitie of Time as was said before and explained 2. To awaken and quicken up our carelesse and dilatory spirits well to husband our opportunities while our Bow abides in strength and our Armes are strong before old age hath degraded us of our former vigour and activitie so as our outward and inward faculties are bound up as in chaines of Iron and brasse I mean before the keepers of the house tremble and the strong men bow themselves and those that looke out of windows are darkned and the Grashopper is a burthen 3. That we may not make as the most do an Idoll of that last prayer which we think to put up when we are at point of dissolution and parting away hence for that hope to be heard then is the Sanctuary and Place of refuge which the most thinke to flie unto as Ioab to the hornes of the Altar in hope to finde safety But their hope is like to deceive them as it did Ioab f 1 King 2. 28 29. and as it hath deceived others Who cryed but there was none to save even unto the Lord but He answered them not then did I beat them small as the Dust before the Winde I did cast them out as the dust in the streets g Psal 18. 41. These words shew us clearely what will be the issue of this last prayer and call upon the Lord which is the great Idoll of the world what I say will be the issue thereof to all those who turne unto Him at their Death even confusion of face for evermore a Treading downe and a casting out aâ— the durt in the streets This is of great and universall use and instructs us to encline the eare while we can heare to apply the eye while we can see to frequent the Assemblies of the Saints while we have strength and can goe and to take the occasion the smallest point of time while we may for it is soone passed and then we may send our sighes and groanes after it but cannot recall what we carelessely slighted In a word It teacheth to seeke to knock while there is Time for many shall seeke and not finde and knock and it shall not be opened shall strive and shall not be able And all this because they discerned not their season they knew not the Day of their Visitation h Quod primum est dicendum postremum soleo cogitare de Orat. Lib. 2 Pag. 131. Fol. Exvâ—sâ—eribus Causae I remember a pretty inversion of order used by Cicero in point of Oratory An allusion unto it may instruct us in a speciall point of wisdome We begin first and then wee end But he made an end first and then he began I use saith He to his Oratour to make my beginning the Latine calls it an Exordium When I have ended my oration for I must fetch that out of the Bowels of the other Parts The true Christian makes an inverson of order also and upon the same ground Death is the last great work which we are to doe and the true Christian thinks of that first First I say so soone as he is able to think any thing and to purpose And he so disposeth his life as one that knowes that his life must yeeld him marrow and fatnesse when he lyeth upon his death Bed in a time of drought We commonly live first and then we dye A true Christian dyes first and then lives He is borne and he goes on in the great work of Mortification and so dyes daily And then when he must yeeld up the spirit how willing how ready how prepared is he He is dead already to the World to the flesh Hee is crucified to both and both crucified to him An