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-piece 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 out 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 deo tributa est in eum finem ut insiginum aliquorum operum in Ecclesiaesuae emolumentum organa essent Mardochaeus ad liberaudam Ecclesiam sub Artaxerxe vixit annos 198. Jehoshua ut pâ—pulum è Babylone cum Esdra Zorobabele reduceret vixit annos 130. Philo Ammiâ—nus in breviario temporum Tobit senior ut populi calamitas sub Salmanasare levaret vixit annos 158. Eâ ipsâ causa Tobit junior vixit annos 127. Judith ad liberandum patrium sub Holoferne vixit annos 105. Sixâ—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 flag 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 more elevated To have one foot in the grave and the other tending to the place of utter darknesse To have the outward man quite decayed and the inward dead or fainting To be hasting toward the pit and to have the heart within like a stone A dying spirit in a dying body what a woefull conjunction is this I consider thy sex childe and thy charge but whatever it be thou wast never so fit as now thou shouldest be to serve it Now admonition correction instruction counsell all are in season before they might be suspected Now thou hast the advantage of all thy former past dayes and every following day is the disciple of the preceeding day a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. ol od 1 Here is Master after Master and lesson upon lesson thou art a very bad proficient if thou art not now an old Disciple b Acts 21. 16. I shall never examine thee upon this point but be assured He that numbers out thy yeares unto thee will take an account of thee how thou hast spent them what provision thou hast laid up for their coming what store thou hast treasured up against a deare yeare against a time of spending Old-age is like our winter a time of expence we must get and lay up in youth what we must use and lay out in age c Juveni parandum Seni utendum Senec. And here we must use the more diligence because it is not with man in his winter as with the earth the trees and fruits thereon in theirs If they look dead and saplesse in their winter the Sunne will return unto them and renew their face they will spring out again but man decayeth and reneweth not he must not look in a naturall way to renew his youth like an eagle If the Lord hath lengthned out thy span and thread of life unto old-age thou must needs say the Lord hath been gracious and full of patience to thee ward and then thy heart must needs answer Render again praise and obedience to Him that is so good unto thee So thou wouldest expect from thy childe from thy servant so a Prince from his Subject Great favours are great engagements between man and man betwixt God and man much more for He is the fountain and well-head of mercies The mercie which man sheweth is but as a drop derived to us from that fountain Gods mercies are all strong cords to binde unto obedience which ever is the fruit of true thankfulnesse David said very much in a few words against Nabals churlishnesse Surely in vain have I kept all that this fellow had in the wildernesse d 1. Sam. 25. 21 So David argued or rather reproved Nabals churlishnesse And had not Abigail seasonably stopped David in his way Nabal had heard more touching his churlish dealing and answer This instructs us to sobrietie and watchfulnesse that the Lord may not have the same controversie against us when we come to our declining age Surely in vain have I kept this man this woman and all that they have so as nothing is missing of all that pertained unto them In vain have I lengthened out their dayes in vain have I fed them all their life and redeemed them from evill in vain have I preserved their inward and outward faculties both of soul and body all sound and entire for all this have they so and so churlishly requited me for all they have returned evill for good This is a
How so They are in the same hand that holds up the earth in Gods hand He loveth His people All His 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 beares up and the Corner stone whereof the Lord Christ is how sure and certaine is their dependance who having nothing can yet root themselves upon Him who hangs the earth upon nothing So much to the second enquiry and the use there-from 3. The third is touching the magnitude thereof And this our sense reports to be a massive body according to all demensions but therein exceeding both sense and our finite understanding And yet we must needs conceive also That this is as it is absolutely considered and in it self for if we take the earth comparatively with respect to the heaven it is and our sense reports it so but as that center or point where the foot of the compasle stands to the compasse or circumference round about the same point So as if the earth could be beheld down ward from the highest starre which may be supposed though it cannot be through a double impossibilitie the opacitie of the earth and the contrarietie to sense it would seeme as little and lesse unto us there above then the starre doth seeme to us below The scoffing b Lucian Icaro Mâ—nippus 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 objâ—cts 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Gen. cap â— Hom. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Bas in Hex Hom. 2. There the sheep seeding 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 resurrectionem futuram omnis natura meditatur Expectandum etiam corporis ver est Minut. Faelix p. 24. in sol l. 19 The Spring is the resurrection of the year And consonant to reason it is That man for whom all things spring and rise again should have his spring and rising too Tertul. Here I see an hedge and as much care to keep it strong as there was to plant the field with any of all these There I see the Behemoth beasts so called for her greatnesse here the little worm retiring into its hold and earthing it self in case it feeles the least touch I cannot reckon up what I see but if I do no more but see the mule and the horse and the oxe do as much as I. If we see nothing in the heavens they are Mr Dearings f Heb. lect 5. c. 1. vers 10. words but that they are light and above our reach the horse and mule see this as well as we If we see nothing in the earth but a place to walk in or to take our rest upon it the beasts and fowls see this as well as we If we see nothing in our gorgeous apparell but the pride of a goodly colour the peacock seeth that in her feathers And if in all our refreshment from the creatures we know nothing but the pleasure and sweetnesse of our sense the hogge and swine have here as great a portion as we To be short if hearing seeing smelling tasting feeling be all the comfort we can finde in the works of God we have given our preeminence to the dumbe Creatures which have these senses more exquisite then we and we have turned the hearts of men into the hearts of beasts who with wisdome prudence understanding knowledge reason can do nothing And the words of the Prophet are fulfilled in us Man when he was in honour had no understanding he was compared to Reade Isid Pelusiot lib. 2. ep 135. the bruit beasts and was made like unto them Therefore the beholding the works of God must affect us more then so else we shall be but as the beasts and below them We must learn according as the works of God are thus before us so to behold them and take the pleasure of them that we give glory to God in all that He hath done When we see the heavens we must see His greatnesse who was able to set such a covering over the earth When we behold the earth we must behold His providence who hath ordained such a place of nourishment for all creatures When we look upon the unchangeable course in which all things are established We must look upon His constant wisdome and goodnesse who in a stedfast purpose hath extended His mercies over all His works In the least of all the Creatures of God when we see wisdome power glory more then all the world can reach their hands unto we must humble our selves under His high Majesty before whom no King nor Prince no power of the world hath any account So farre Mr Dearings words I adde for further illustration of the beauty of the Creation That the beholding the works therein do serve to instruct
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 h 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad illud coelum coeli etiam terrae nostrae coelum terra est Aug. Conf. l. 12. cap. 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 trumpet r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are as grasse and the beautie of them as the fading flower vanitie or lighter then so if ought can be and such things are the very best this deceiver can give us but he takes away such things as we heard and as we must conceive them to be if we behold the out-court or pavement of that Holy of Holies This large use the Father makes upon this contemplation as we may better understand and more enlarge it if we peruse his 14 Homily upon the Epistle to the Romanes towards the end And so much in a generall way and view of the firmament and the great works of God there which He hath set out unto open view to shew us what is within and what manner of persons we ought to be who look to enter into that Holy place And withall which is the chiefest of all to stirre us up to presse towards the mark And forgetting things behinde in our earnest pursuite thither ward and expectation thereof to reach out as with necks-stretched forth after those high and great things such they are as the eye hath not seene nor the eare heard nor the heart can conceive But such they are unutterable and glorious which the righteous Lord will give to all that feare Him and waite for his appearance Onely shew we our selves men not children who for an apple will part with a pearle and thinke they have no losse by that exchange So much to the contemplation of the firmament of His power the height and glory thereof I descend now unto that creature which the Lord hath divided unto all nations and with which our sense is more acqâ—ainted but deceives our sense exceedingly for though it discover unto us things below yet it locks up with the clearnesse of its light and lustre the things above Our eye if we marke it will discerne much higher in a cleare night then it can in the clearest day In the night we see as high above the Sun as the Sun is above us but in the day we have no cleare discerning of any thing that is above the Sun because of the clearnesse of that mightie Body which dazleth the eye if we look upon it and puts it out if we stand and gaze And thus the heathen did and so that light darkened u Leg. Clem. Alex ad Gentes pag. 31. them that they could not rise to a glory above the creature but where they terminated their sight their they terminated their worship Therein like the countreyman who looking for the King at his Court thinks that he must need be the King who first
peace Certainly I am upon a great point of duty O how carefull should we be that we give no offence here And yet how is this care wanting May we not complain here as Chrysostome in his dayes c In Gen. 24. verse 67. Hom. 48. ω Hom. 56 ω. 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. ω. I will not say so lest I should strain the Fathers words for I cannot take his meaning so Musick is a science not to be despised and though it be not congruous for mourning yet it is for a feast I suppose there we are now And though we are so yet this I will say and all that have common reason will say so with me where such songs are as are usuall at such feasts there Christ is not that is certain He is excluded and let parents well consider what a guest they have shut forth such a one who hath done all for them from whom they expect all for hereafter And here now thou that art a parent shalt be judge in thine own case supposing it to be thus Thou hast no means whereby to preferre thy childe none at all thou couldest not give it so much as her wedding clothes But a friend thou hast who would do all for thee all to thy very hearts desire and more Tell us now wouldest thou forget this friend on the wedding day no sure that thou wouldest not who ever was forgot he should be remembred sure enough Thy engagement to the Lord Christ is much more and much stronger I cannot tell thee how much more but infinitely more that it is canst thou then forget to invite Christ to the wedding Certainly no if reason or civilitie can prevaile any thing nay before and above all or else it is nothing for He must be chief and Lord where He comes thou wilt as the same Father adviseth call Christ thither e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ep ad Coloss Hom. ω. 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. 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 Object that we should invite Christ but how can we do it He is in Heaven and we are on earth He is a spirit we flesh That Answ is very true and it is fit ye should know it that ye may keep your distance and answerably addresse your selves And when ye have done so according to knowledge then observe an Analogie or congruitie in this businesse as thus would you know how you may invite Christ As thou doest thy much honoured friend before spoken of Thou doest solemnly entreat his company that day thy preparations are answerable to that respect thou bearest unto him such company such cheer such a cōmunion as is every way sutable After this manner invite Christ but remembring still both Christ and his Disciples they stand close together and can never be parted But if Christ come in our myrth must go out He marres Object 2 all our musick That is the common objection He is too strict and sowre a guest for such a time so it is said or so it is thought Why It is certain there is a Christian libertie Answ to be taken at this time even by Christ's own allowance If ever mirth be comely then at a wedding dinner if ever good cheer be in season and some exceeding that way both in mirth and cheer then at such a feast it is not properly a feast without it not a marriage feast I am sure And such a feast it is even by allowance from our great Master of that feast But now we must take this along with us 1. There is great cause that we should watch over our selves and over our affections now more specially because where God gives a libertie there man is prone to make an excesse 2. We must account that a mad mirth which grieves the Spirit of God 3. That to be a most unkinde requitall of the Lord where He hath made our table like a full pasture there to exalt the heart or to lift up the heel And all this we are apt to do therefore must we be the more circumspect and watchfull over our selves at such a time that things may be done decently and in order that all may shew forth Christian honestie prudence wisdome modestie And this because that day having an influence into all our following dayes may be so disposed and passed over that it may be a pledge of a blessing upon all the rest And this is according to Gods holy ordinance And so much Childe for thy better provision and preparation for this great and solemne businesse Of convenient entrance into this honourable estate wherein I have discovered the great abuses and disorders about it for thy better warning and the more to engage thee to thy duty which was twofold The well looking to thy self thy single cure and then looking up to God leaving the rest in their hands who are thy parents or deputed so to he What their charge is we have heard even their five fold duty It follows now that I adde something touching our Christian-like managing this worthy and honourable estate as befitteth the honour of it whereon depends our comfortable living in it 2. We suppose now that affections at the first meeting II. §. are strongest like a spring-tide there are some certain flushes as I may say of Love and Ioy from the present enjoyment each of other Here then is required more wisdome then we have to moderate our affections now in their hot fit and to temper them with knowledge and discretion For this we must know that there is as much difference betwixt these sudden flushes of love and a well grounded affection as is betwixt the burning heat of a feaver and the naturall heat of a sound and healthy body It is of soveraigne use to help us in the guiding the stream of our affections in the right channell to consider Who it is that makes the Creature so suitable lovely and beautifull who it is I say that adorns and beautifies both the Bridegroom and the Bride To forget this seems as unreasonable as it is impossible for a maid to forget her ornament or a Bride her attire f Jer. 2. 32. And if it be remembred it will beget
the Highest is our protection He is our Sun and shield He kept us this night which is now past But behold His goodnesse yet further He hath renewed the face of the earth unto us given us a new resurrection with the day lengthened and stretched out yet further our span of time renewing our strength and making us fresh like the â—agle crowning us with loving kindnesse and tender mercies such mercies as whereby our hearts are cheered to see the light which thousands cannot say great reason we should call upon all to praise the Lord and this right early for now praise is comely †2. We must now every one to his work in his lawfull calling or to that which fitteth for the same if children we are not made as it is said of the Leviathan to take our pastimes in the world and to passe our dayes in vanity The Sun riseth and man goeth to his labour every man his severall way and in those severall wayes so many snares great cause to fence and guard our hearts and as was said to perfume our spirits from above that we may avoid these snares from below e The first fruits of our lips and hearts are to be offered unto God Amb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why wilt thou suffer thine adversary to surprise thy castle or strong holds first in the morning Basil de jejunio p. 285. for we shall meet with them it is not possible to be otherwise We draw along with us such a concatenation a chain of businesse as that we must needs be fettered and puzled with them if a gracious hand leade us not the way into them and help us out of them In the commerce betwixt man and man which drives the great trade of the world There sinne sticks as close as a naile sticketh betwixt the joyning of the f Ecclus. 27. 2. stones which consideration engageth us to feare alwayes and to walk close with God that our wayes may be established lest going beyond our brother in bargaining we exchange the favour of God for some poore advantage from the world †3. Now that we are going every man his way as the way of our calling leads us now we must know that God and He onely openeth our way to all our occasions leades us unto them and gives us an issue out of them we labour in the fire if God restrain His influence from above we â— Endeavour without prayer is presumption prayer without endevour is temptation may be early up and never the neare as the proverb is we may gather and put our gatherings in a broken bag Therefore as in all our gettings we must get wisdome so in all our wayes we must seek to and for wisdome so shall our wayes be establishedg. It is the strength of the Almighties hand that inables us It is His wisdome that instructs us His blessing that crowns all with successe To Him we must go in all conditions of life for direction and guidance And in all our necessities for supply as being the fountaine and spring-head of every good and perfect gift Iam. 1. He that would obey well must seeke to God He subdueth the spirit and makes it subject He makes the mountaine a valley and the rough way smooth He that would governe well must seeke to Him He gave Salomon an understanding heart 1 King 3. 12. He that would carry himselfe valiantly in a just quarrell must seek to God as that victorious h Ante bellum in oratione jacuit ad bellum de oratione surrexit priusquam pugnam manu capesseret supplicatione pugnavit Salv. dâ—guber lib. 7. p. 251. Commander did who alwayes rose from off his knees to go to fight for He teacheth our hands to warre and our fingers to fight Psal 18. 34. He that would have understanding and knowledge in his Trade must binde himself a servant unto God for He enableth us this way Exod. 31. 3. And this we must know for our incouragement That there is no greater glory no not to His Angels then that they serve before Him If the husband-man would k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. lib. 7. pag. 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 that 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 Nehem. 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 blessung 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 itinere earum attritos videmus in opere semitam sactam nequis dubitet qualibet in re quid possit quantulacunque
if we look downward upon the convex surface of the same for the curvature or bending thereof appeares not to the eye nor is it possible it should being but a foot or there abouts in fifteen miles yet something it is But the Globe representing the same which with the earth and sea makes but one tells us what the figure of the earth is so do the waters in compassing the same and the Sun or the Heavens rouling round about But more clearely the fabrick of the heavens declares the figure of the earth whose concave we behold and see it like an Arch or Furnace over us which plainly sheweth the Fornace flammeo same figure to be of the earth And that which is demonstrated in a little circle no part of the surface thereof is uppermost and lowermost in respect of it self but lyeth in a full aspect to heaven though it seemes otherwise to us who live on this side of the Globe as it doth likewise to them who are on the other side in the South Which also clearly concludes That there are e Antipodes though they tread not See Plin. nat Hist lib. 2. c 65. Aug. de Civit. Dei lib. 16. cap. 9. Lact. lib. 3. cap. 23. in a direct opposition to us which so posed the Ancients I meane a people for the word is improper who inhabite that other side of the Globe so clearly I say concludeth this truth and so universally that now to phrase it as one doth it scornes defence This is wonderfull to sense It is so and it must be granted to be so both to young and old for it leaves us all to wonder and no more It leaves us with our light in the darke Note it There is enough in the greatest portion of knowledge to humble us very low And enough in the least portion thereof for there is the greatest danger to puffe us up and make us swell so needfull it is to know the imperfection and shallownesse of our knowledge but more especially to know our selves to be but men And if we conceive so small a part of God here about the earth how little little is that we conceive of Him when we go higher If He be wonderfull in His foot-stoole thinke we and thinke seriously How glorious is He in His Throne This meditation should not be passed over untill it hath wrought us from wonderment to an holy trembling before Him and a godly feare There is one thing more touching the figure of the earth which offers it self and I cannot passe it by though it is very ordinary and familiar and the sense can make report thereof to the understanding It is this A circular or round figure cannot fill up that which hath corners there will be still an emptinesse It tells us this ordinary lesson That the earth and all the stuffe and lumber there cannot fill up the heart of man no more then wind or ashes can satisfie the hungry stomack We may weary out our selves and lay out our stock of time and parts about the encompassing of Capacem Dei non implet minus Deo Tu Deus diligenti Te quantum praecipis oslendes Te sussicis ei Aug. Cons 12. 15. some portion here below but it will not be a portion proportionable unto the nature of the soul it will not profit nor give satisfaction That very seale which made the impression will fill up and answer the same impression and no other for it It is only heaven and the great things thereof which give rest and peace which fills up the heart and makes it stable removed there-from the heart is like a needle shaken off from the pole starre in an unquiet trembling posture when it feeles it self like a Meteor tossed with every motion and still in doubtfull suspence f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12. 29. Behold then The heaven is before us and Christ in our nature hath opened the way thither and There appeares for us And thither-ward must the soul tend if it looks for rest The Lord Christ seemes to speake to every soul as Ioseph to his brethren g Gen. 45. 20. Regard not stuffe for the good of all the land of Egypt is yours Regard not the stuffe and baggage lumber here below ye are borne for higher things Behold the heavens Behold all the good in those spacious mansions is yours This meditation must be followed till it hath set us loose from our spirit of infirmitie bending us down-ward and hath wrought our affections off from things below and raised them upward where the treasure is which only satisfieth thereon to fasten even upon the Lord Christ as the portion to the soul every way proportionable And woe unto us if this meditation doth not work upon us even thus farre for how shall we answer our coveting an evill covetousnesse to our house our increasing that which is not ours h Hab. 26. 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. w. 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 besaid 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 24. 2. Vpon the seas and upon the floods what finite understanding saith 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
worst of all even a contemptuous laughing to scorn and deriding of God His laws and precepts * Frustrà sperant qui sic de misericordia Dei sibi blandâ—untur They hope in vain saith Bernard which in this sort flatter themselves with Gods mercy Excellent instruction this if we could heare it If mans voice were strong enough it would roâ—ze us out of our Lethargie and make us take time while we have it and prize a treasure that is an opportunitie when it is in our hands and put both hand and heart unto it It is a point of wisdome Prov. 17. 16. to cast up our reckonings by day-light I mean while the light of our life remaineth before it be like a candle burnt to the socket and going out in a snuff O that we should suffer the lamp of our life to blaze out to no purpose The living the living he shall praise thee it is part of his Esay 38. 19 verse 9. writing who had been sick and was recovered of his sicknesse The living the living shall praise thee The good King knew by experience that pining sicknesse was not fit for that great work of praise which breaks the bones like a Lion makes a man chatter like a Crane or Swallow and the eyes fail with looking upward there is no strength now in this case for this work The living the living he shall praise thee as I do this day said that good King Assuredly what ever use we make of our stock of time and parts which are given us for this chief end That we may traffick for our souls and sell the dearest affections of our heart to buy the pearl how much or how little we prize our health and improve the same yet it is the sound and healthy man that properly and in a naturall course may be called the living man He lives the sick man who is pining away cannot be said to live but more properly to languish he spends and wasteth and is oppressed with pain in this part and in that and so he spends his time in wearisome tossings in silence perhaps such his patience may be perhaps in sad complaints Many I have known whose oppression hath been such at such a time that they have not been able scarce to swallow their spittle as Iob complained not able to take leave of wife and children and yet have languished many dayes We should make account that our sick-bed will be as a crosse-way where friends must part and if any thing remaineth now not agreed upon before in the way it must cease for ever For pains and tossings so it must be expected will take up that time on the sick bed And if there be no provision stored up against this sad dry spending time if there be no succours so I may say warned to come in and make their appearance at this supposed time for the clearing and comforting the prisoner that lyeth fast bound upon his bed with paine and sorrow If he have not before in his health when he was a living man made out towards that strong tower whereto the righteous flye and they are safe And now can being wearied with tossing and pining sicknesse turn himself toward the same and finde refreshment therefrom and quiet repose if not so I cannot see how this person should be a prisoner of hope d I know he may have many Zech. 9. 12. sweet expressions as was said before there may be a lifting up and raising the voice on high but there is no more hold to be 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 looking 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 e 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 they are 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 fluit maximè laudabile Plin. lib. 11. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Constantius Tripart Hist Prefat 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 pressures 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