workings thereof of feare I meane it maketh the child wish as is feigned touching the Ferry-man who was ever merriest Lucian Meâ—c Charon when others were saddest for some plague to come upon the earth I remember a truer story for Chrysostome tels it what fell out in the City where he lived The Lord had made the earth iron and the Heavens brasse such a drought there was and want of bread Chrysost in 1. Cor. cap. 15. and then of all things It pleased the Lord in his owne time to cause the Heaven to heare the earth and the earth to heare man and in the remembrance of that mercy they rejoyced and kept holy day One man amongst the rest walked heavily and discovered as much sadnesse as others did joy and being demanded why concealed it not but told them the very reason I have said hee ten thousand measures of bread-corne and what to doe with it now I cannot tell Alas poore man I mention it here that we may consider if men will doe so for gaine what will children doe for feare I will tell you what for I am sure this generation is not better nor wiser then their Fathers I will tell you what wee did when wee were led on in the dark when our Master began at the wrong end as was said when he should at the top the understanding the crowne of a man I will tell I say what we did Besides all our excuses and they were for the most part lyes we wished our Master no good none at all neither going forth nor returning home nor lying down nor rising up we wished it might raine pouring downe especially all the morning though the fruits of the earth lay in the suds so wee might stay at home what cared we for that we were content with sore eyes and kybed heeles they were good commodities with us but that they hindred our play wee would wish our selves dead too when wee had not learnt to live and though we could not be sick when we would yet wee would faigne it pretty well and finde a time to steale to the Cupboard not discerned for provision of a crust against the next day when we did forecast trouble To a boy play a dry crust is good cheare It is not fit to tel all and this could not be spared But why all this what unhappy boyes those the blame was not ours we were in the darke and yet spurred on as the Drunkard doth his horse when he minds not the danger nor sees one step of his way wee have cleared it then that the understanding must be unfolded How is that as wee doe let in light into our house by the doores and windowes An ignorant man lives we say like one in a darke house he is a dark man and darke let him be if he will not take the paines to pluck downe the wooden window thereby to let in so glorious a creature as light is and so delightfull God be thanked the mans house hath windowes let him set them open so much light will come in whether hee will or no as will leave him without excuse though he may be in the darke for all that But touching the Child our purpose is that he shal not stir one inch farther then he carries his Torch or Lanthorne in his hand that thereby the understanding may doe its office and put to memory to doe hers and now we goe sure because in order making no inversion thereof for that is to turne the picture Our endeavour shall bee to put the Child in a good forwardnesse before he knows where he began he shall bee well entred before he knowes how hee came into the way hee shall doe his worke playing and play working hee shall seeme idle and think he is in sport when he is indeed serious and best imployed This is done when the understanding is cleared by its owne light when the Child 's owne doore which he thinks shut is opened by a naturall key of the childs owne framing and using It is I say for I would be cleare herein thus done when things are so ordered and explained as that the consequence is made easie by receiving his light and dependance from the antecodent And this is a familiar way of teaching when the Schoole is otium indeed a profitable kind of play for under that notion the work will be both more pleasant and then more profitable but very different it is from those sports and recreations as wee mis-call them usuall now amongst boyes Such a way there is that is certaine and wee will grope after it anon for so sensuall it is that it may be felt But I say againe an infallible way it is and in point of teaching all in all it being lex generalitatis as the Logicians terme it an excellent helpe both to the judgement and memory when a child can see himselfe speake and know what he doth remember I cannot expresse the way in one word and in our Tongue more plainly then in the Latine it is there we call it precognition which in more words thus may be described It is an anticipation of the understanding that is a stealing upon it and catching of it unfolding unto it that the childe knowes not by that medium or meanes he knew before or It is that whereby I slip into a childs understanding before he be aware so as a child shall have done his task before he shall suspect that any was imposed this is done by Precognition for it conveyes a light into the understanding which the child hath lighted at his owne candle CHAP. III. Of what use our senses are specially the leading sense how bound to improve them how to discipline and spiritualize them THe way of working hereby is when the inward senses of the child are instructed by the outward And the more help I have of the outward the surer and firmer the instruction is within that is certain Therefore praise wee God yea all within us praise His holy name that the child can see and heare both specially that it hath that great Organ or instrument of knowledge the eare though the eye helpeth most this way but without the eare we could doe nothing and that open to Instruction It is true some there have been who have attained a great measure of knowledge yet never saw a letter and one there was of full age who plucked out his eyes and wished his eare like the deafe stone that he might be the more free for meditation Heylin Gâ—â—g p. 503. But as I said before I say againe Blesse we God that our children see and heare and labour wee for grace that wee may use and improve these so usefull so adorning faculties to the glory of the Giver This is a main point for too many there are to whom these excellent faculties are as uselesse as iâ— they were not at all Nay they are so far from using from improving them that they abuse them
unto us how much it doth import then how to use it or worke by it There is most difficulty in the first for if we can find out this preparatory as I may call it our worke will be easie enough Aristotle a requires it in all Studies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Post Text. 1. but hee must understand it of them whose foundation is laid either in the light or in the law of Nature But Languages have no ground in Nature for though to speake bee naturall yet to speake this or that Language is meerely ex instituto as a man is taught hee being by Nature no more capable of his Mother Tongue then of any other Hence it is that Grammar learning as it is taught is a matter of greater difficulty a great wrong to children then any study that a man afterwards undertakes For here can be no such preparatory to the understanding I know not how to expresse it otherwise which the Philosopher requires in all studies But here even in teaching Languages something must bee done in way of preparation to or anticipation of the understanding wee must I say as a wise man doth an occasion either find a precâ—gnition or make it But this we shall understand more fully in our practicke part in point of Grammar which when I shall shew I shall resume this againe and set down the Rules whereby we have proceeded which shall hold pace with nature and right reason all along There is a greater thing to be done first wee must begin with God so the very Heathen by their light could direct us how shall we helpe our selves here this is a great Science indeed and precognitions here wee have none Indeed Divinity hath its principles also but how are they worked into the understanding By the Spirit of God and that either of illumination or adoption either of which farre exceed nature but have no foundation there In this we say right fure no preparation from Nature whereby to elevate the understanding to that height as to comprehend God and the mysteries of Grace The naturall body indeed having his spirits is lively and with the thought penetrateth the Heavens but wanting the Spirit before mentioned is privat of all these vertues though it wanteth neither so that when the thoughts are as high as Heaven they see no more there then before on the earth and all for want of the speciall illumination and Spirit of adoption whereafter we must breath and pant in our prayers before Him who is not served with bodily or worldly services but of spirituall thoughts which are the just and true sacrifices unto God These are Bernard Ochin Preface to his 24. Sermons his words who was of great yeares and wonderfull reputation the most notable Preacher of all Italy famous for the great example of his good life there And observe wee should these two words breath and pant for though God accepteth weake performances yet Hee expecteth strong desires Though Hee accounteth the will for the deed yet never but when the will is earnest after the deed This by the way wee will read onward that wee may take with us his following words God in His power and light standeth so hid in darknesse from us that with blindnesse wee see Him with ignorance we know Him with retiring or going back wee comprehend Him with silence wee praise Him Nature cannot read this riddle grace can for so it follows It behooveth him who would know what God is to study in the Schoole of simplicity and rest vanquished of that inestimable inaccessible and incomprehensible light What precognition now from nature to open the understanding for the letting in this great light Yes from Nature and so much light and preparation there-from as shall being neglected leave us without excuse What though sense cannot lead me exactly yet I must not put out that light Though nature cannot doe the thing but leaves us in a Maze as wee may see anon yet I will take her by the hand and goe by her clue as far as I can that I will by Gods help for I am bound to it God forbid that wee should neglect the light of nature or conduct of right reason for this were to cast away our lanthorne because wee cannot goe by the Sun So some have done and wee must reade and well observe their judgement a Matth. 9. 3 4. 5. 6. Cap. 12. Principles laid in nature and right reason will carry us very farre here even from the foot-stoole on earth to the Throne in heaven By these I proceed a little with the child Wee conceive the earth hanging in midst of heaven no Pillars bearing it up even that will lead us by the hand to an all-supporting hand b Childs Pat p. 100. Wee have read oft and seen a creature exceeding strong there-from I can raise up the minde to conclude an Almighty power for mark how it is hinted out unto us c Job 40. 19. Hee that made him can make his sword to approach unto him That is there is a stronger then hee strong enough to pierce the head that is the seat of life of the greatest Leviathan d Psal 74 14. Quasi diceret annonam fuisse tunc repositam Calv. ibid. oppressor upon earth and to give his Church strong confidence there-from for ever Give but the understanding a rise it cannot cease climbing till it be at the Pinnacle And yet though so high it bee it is but a naturall understanding still My meaning then is which I finde fully expressed by another That the minde of man tracing Learned Reinolds on the faculty of the soule p. 449. the foot-steps of naturall things must by the act of Logicall Resolution at last arise to Him who is the fountain of all Being the first of all Causes the supreme of all Movers in Whom all the rest have their beings and motions founded To give an instance more We see a murthering engine before us A brave worke saith the childe Who made that A plaine Fellow he that blowes the coales e Isay 54. 16 17. Who gave the Smith breath so to doe He that is Almighty which yeelds a mighty instruction now and alwayes of the same use Wee might bee large here all would amount but to this A man hath a law of nature and principles answerable which teacheth him somewhat touching the Beeing of God And that is all But God in Christ is all to the soule and here naturall law hath not a letter to teach us any thing f They that wil ground Christ upon Aristotle Reason are as those who will build a Tovver upon a vvheatstravv Bern. O câ—in Seâ—m 3. God in Christ reconciling the world is a mystery an heavenly riddle nothing can spel it and find it out but faith alone faith a learned Divine And a truth it is more fixed then the earth more stable then the Heavens for so saith the sacred Scripture
and one part leprous then he must be shut up most infectious For putrefaction is more contagious before Maturity then after The Master must set anexact copy his example must be so even thus He must pray with the child he must pray for the childe he must heare for the childe the childe must heare from him again all that is for his use he must heare with the childe He must be reverent in his carriage here and there and every where then some hope there is the child will prove good and grave also in his season else none at all The Masters conversation is a mould into the fashion of which the disciple is cast then I said very well a little before all the skill is to practise there after As the Master hath much work about the childe so hath he as much and more about himselfe and this lieth betwixt his owne heart and God I professe heartily I know not what wee can doe no good sure unlesse we have a continuall recourse to heaven and an influence thence No creature so hardly governed as man so it was anciently concluded I say also it is the tenderest work in the world to deale with a childe It is tender man is naturally rough the childe is like it selfe slow the man is quick the childe is as weake as is imagined very aukward to his businesse the mans passion is like himselfe strong and quickly breaks out at the mouth and fingers end and then he begins at the wrong end So then if we have not continall recourse to heaven we shall be out and as the expression is very full heavenly wide We must then be much with God that He may be still with us specially then when we are setting upon instruction for then we shall have matter for passion to work on therefore we must remember our selves so calming our spirits for our work hath an influence not into the child only but into the whole Comonwealth great reason we should importune an influence from heaven So then we are at our conclusion still A good Schoole-master must be as a good Bishop I am so charitable that I do not think there is a bad Bishop in the world for I mean really and allow the name heartily and doe beleeve verily there are degrees amongst men as amongst Angels else where order should bee there confusion will be and I know this as wel as any thing else That he is but a man like an earthe vessel frail c. weak as a Bishop who oversees himselfe there is the chiefe work next his own house then Gods house and then he must be as his Predecessors have been a man of another world having his conversation in heaven such a one a good Schoole-master must be how ever they stand in the circumference they meet at this point his conversation must bee in heaven if he look to doe much good upon earth Note the example of two famous men excellent in their time it is written for our example It is said of Bradford nay I think he speaks it of himselfe you may take his record He studied for the most part on his knees And it is an high expression of Bernard Ochin a Hedid not keep to his own rule if it bee true which is written of him which we may question which is That he fell fion bis God and spake of Him without a light When the rule is Nâ—n loquendum de Deosire Lumine For one hours study thou oughtest to pray a thousand It is certain this he hears most he learns most he teacheth most that prayeth most As it was said of the good hearer he heares praying and prayes hearing so it must be with the good Teacher too he must pray teaching and teach praying He that prayeth most teacheth most Certainly certainly he must'oe often upon his knees that will promote the childe in good His conversation must be on high that would carry the childe thitherward And so I am at a Conclusion which I sinde made to my hand and concludes Master and Learner even both these for here they must meet or never meet in heaven The Master must live well and pray hard his life must be pious and his prayer devout for this effects more and makes better way then all our diligence can a Pia vita et devola precot op'us possunt in studâ—orum rat one qu im dilicentia Alst Ency 1. 4. c. 14 Reg. 14. It is a conclusion of universall use and experience It shall set a period here Now we have gained our point if we would keep within compasse and order our conversation aright we must with the Mariner b Lact. 8. 6. fixe our eye in heaven and walk humbly with God on earth the onely meanes to finde out a right way for us and our little ones a way which tends straight to life not like that we live now for it shall never run out to death FINIS The Copy being somewhat scattered these were omitted which are here inserted to the second Part. Page 70. Line 10. And that he is a thankfull person too If humble then thankfull humble he is as we heard for God regarded the low low estate he cannot goe low enough of his servant God passed over Mountains and hils shined upon his lowest valley oh how thankfull is he He consulted with His free mercy so made him to differ overlooked a multitude of sins vouchsafed to multiply pardons soughthim out that was lost the empty hungry thirsty soul is satisfied The wildernesse is now as a watered garden his parched heath a standing poole his gates of brasse are broken the barres of iron are cut asunder he is delivered out of all his distresses And now heare him call upon his soule sing praises sing sing sing praises so we roade Psal 47. 103. 107. 116. 136. in his songs of thanksgiving a. And what is wanting now to the tribute of praises it is the joy of his soule he shall make up one day when he shall be for ever with the Lord there to sing the Song of Moses Rev. 15. 3 4. and to joyne his voyce with the heavenly quire saying Hallelu-jah Salvation and glory and honour and power unto the Lord our God Amen Hallelu-jah Page 91. Line 1. fattest As B. Latimer said The Devil gains more upon one Holy-day then upon ten working dayes So we may say truly The Lord loseth more of the tribute of praise at one feast then He gains at two fasts The more we receive from Him the more Hee loseth from us The larger His mercie the straiter our hearts This it is for the most part But all this c. Page 104. Line 14. Againe we may discern in a seething pot what our spirit is and what the pollution of the same While the pot with the flesh in it is cold we see nothing but clear water but let the pot boyle then the sâ—um riseth An occasion to sinne is as fire under the pot now I can observe what ariseth in my spirit Concupiscence is alwayes there a lusting after this and that and more to this then to that some predominant and master-lust I mean Now when the occasion joynes with it there is heat put to heat and a great flame Now our spirits boyle apace and there ariseth a great scum presently We must Ezech. 24. be as quick and speedy in the casting the scum out as a pollution to be loathed if we suffer the scum to boyle in we defile our spirits utterly and in the seething pot we read our judgment We will then note this by the way An occasion is as fire to the pot it raiseth the scum so this trieth the man for such he is indeed what he is in temptation But let the man take heed he doth nottry occasion not tempt temptation not run into temptations no more then he will into the fire for then he burns and he is well pleased with his scum which he should cast out with loathing He that runs into snares wil fall certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Heleod Aeâ—hiop l. l. c. 24 Diabolus semper imminet occasioni for the Devil watcheth there if I put my foot in it surely I shal be taken by it Page 105. line 5. If we see a Serpent in our way let us stand a little to view that creeping thing It was once a more pleasing Creature and perhaps its stature more erect and upwards for it is reckned amongst the beasts of the field not amongst the creeping things there Sure we are because he was used as the Devils instrument to tempt unto sin therefore this burden is laid upon him Vpon thy belly shalt thou go dust shalt thou eat which teacheth us to be wiser then a Serpent and as innocent as a Dove to have no hand in sin to help it forward not to put forth so much as the least finger to be instrumentall thereunto If a brute creature was so cursed how great will their curse be who imploy their reason and little judgement as the Devils instruments to bring wicked designes to passe and to put them in execution Esay 10. 1 Tum Aucto Tibus tum etiâ—madmi slris Junius ibid. The authors and first inventers of wicked Decrees are cursed and they that help to put them forth lie under the same woe Our bodies spirits also are great examples hereof so are the judgements that God hath executed not upon beasts onely but upon creatures senslesse That Adco exo sumest peccatun instrumentum peccati Junins in Josh cap. 7. 25. note is long the lesson is short Have no fellowship with the unfruitfull works of darknesse but reprove them rather Ephos 5. 11.
way of Preface SIR It was not my purpose that this should follow at the heele of the other But since it must be so it is as necessary I should give you some short account of this part also which promiseth more then the first That setting forth a light to Grammar onely this a greater and brighter light That opening a gate to words or languages this to a world of Disciplines Libri titulus ingentis cujusdāillecebre ad legendum Ant. Cel. 18. 6. Melissus ibid. There cannot bee a fairer frontispice for it seemes to hold forth the great Volume of Gods workes And this was but a good Lure to call every man to the reading of the booke which was the policy of an old Grammarian before me who gave an high Title to a low Booke and it may bee suspected to bee my end also But I can speake clearely here I had not a thought that way nor could I ever bend to a mercenary designe I have well weighed Plinies Counsell a Saepe respiciendum est ad litulum Hee that writes must still have an eye backe to the Title else it will stand as some Portall I have seene alone from the house and holding no correspondency thereunto I cannot judge how close I have kept hereto but it was the White in my eye all along I am sure I had a good respect therunto The first promised to set open the naturall Gate whereat Arts and Sciences must enter and Grammar is gone in first of all you may say now I should have carried in other Arts and Sciences after Grammar and by the same way the way of anticipation or precognition But I have so the objection may runne on done as if one that professed the Art of Shoo-making should not know how to make up a Shoo but onely exhibit in a readinesse a of Shoes of all fashious and sizes True it is and so I could tell my selfe That in a direct proceeding I should have made provision or preparatory store for the conveying of all the Sciences into the understanding But do we well consider what a worke this had beene I must have set downe Generall precognitions first then the particular to such and such Sciences beginning in true method with the Mathematickes for if the wit be dull they sharpen it if too wandring they fixe it if too inherent in the sense they abstract it so necessary they are But what a worke had this beene to him who is so scanted of time and abilities too Againe I must not have staied here and then when should I have left off for there are a world of disciplines I thought it not impossible but tedious and useless to tread such a maze with the Child The Title tels us that all Sciences are lighted into the understanding through the doores of the Senses And this is true enough so certaine it is that a child yea a man also doth taste or relish no knowledge but what he finds drencht in flesh and blood Therefore in reference to my Title my ayme was to steepe the Childs little judgement as deepe as I could in his senses and from that grosse substance to Light the Candle whereby to convey Grammar into his understanding which without doubt I have done I hen can it not bee doubted neither but sith Grammar is gone in all Sciences will and must follow by the same light and at the same doores Thereafter my practise here is by the senses to enfranchise the understanding and to make it a free Denizon of the world which I could not doe in a readier way then by apprompting singulars so helping not invention only but directing an inquiry also for the faculty of wise interrogating is halfe Adv. 197. a knowledge As in going of a way we do not only gaine that part of the way which is passed but wee gaine the better sight of that part which remaineth So every degree of proceeding giveth a light to somewhat more which light if wee strengthen by drawing it forth into questions or places of enquiry we do greatly advance our pursuit And so I should have done I should have workt up the understanding by degrees beginning at the lowest step first and so upward whereas I run uppresently It could not be otherwise here for I workt with the pen To proceed by question and answer the most naturall way is to goe by the hand and by making experiments and thence enquiries thereby to steep the childs judgement the deeper in his sense And this I suppose was your scope when you enjoyned me this taske speaking to mee of sensuals the word is ill spoken of as it doth deserve but not in this place What ever the Logicians doe you must take it in good part or take an other speaking to mee of singulars an infinite circuit to our scant compasse But where the way is so various I must take a compendious path and where the plenty so copious I had beene infinite had I minced it into particulars by way of question This is the account I can give you here you will not see what all amounts unto till you come to the bottome In the meane time alwaies thinke me your ready friend to take part with you in the labour of love Hezekiah Woodward A GATE TO SCIENCES CHAP. I. The Scope herein the excellency of the understanding preparatories thereunto of what use our senses are what our care over them To discourse of Generals is to beat the wind WEE left at the Grammar the understanding whereof wee gained by way of precognition whereto our sense gave us great accōmodation so also to the understanding of higher matters as it will to the knowledge of all Learning For if Grammar be conveyed into the understanding by a naturall Light and through its owne Gates much more easie it is to carry in all Arts and Sciences by the same way that is out of doubt if we take the straight and naturall Method thereunto And this were a worke fecible in length of time and by such helpes that are at hand But of no use at all to the Youth wanting we suppose those Training Principles which are as I may say preparatories even to those precognitions My undertaking was in the close of the first part to ennoble the understanding what I could To sinde it work sutable to the dignity of so high and excellent a faculty Surely we may say of it it is the great Peripatetick of the World So wide is its Range and it hath its Emissaries its Scoutes and Spies which it can send forth to the very corners of the earth the depth of the seas and the highest of the Heavens also So that wee cannot fit it with any booke so genuine and naturall as is the booke of Nature which wee called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the worlds are its Book and every creature there its lesson And very sutable to its capacity is all this of so large an extent
And now having these helps about us the higher we soare the better for the higher the nearer we come to the highest and the more discerning we have there the more we shall discerne our selves and our owne vilenesse which will cause us to walk humbly below and to avoid the snares there 5. It must be considered for the closing up of the method else there will be a gaping That I have led the childe through the earth already and over the deep waters upthrough this great gulf the Aire to the Starry heaven and above them I shall not doe what is already done but rather adde thereunto In the last place I suppose the child is still asking questions so he should be a Z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read Asch Schoole p. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Met. 3. 1. and my selfe giving hints thereof or making answer thereunto So these premised we suppose where we are upon the Pinnacle of the Temple for there our prospect hath the largest compasse and best fits so capacious a subject And here we would behold all the works of God and operations of His Hand All Hee hath created and all that Man hath made All the works of Nature and of Art upon dry land We would to Sea also to behold the wonders there specially the Ship the oldest house of the new world and then to the remotest regions of the earth or aire to behold all the workes there And if all this in our Imaginary wee could doe yet the understanding would not bee satisfied with all this One world is not enough nor had we such another could it bee sufficient But where abouts are we now in the world for where the minde is there are we In a Maze sure enough And by grasping all we have lost the benefit of all that is certain It puts me in minde of a very merry fellow and mee thinkes I have done somewhat like him He would spend a whole day in fetching a round about Europe thence stepping into Asia so striding into Africa thence leaping into America then home againe to supper and to bed In good time all this but wee hope his benefit was not much which hee made of his travell This is the way to let the under standing remaine confused without fruit as lyeth the field where they cast over much seed Hee that goes with a child in his hand must goe as the child can goe and he must drop-in instructions as the Nurse fed him by little spoonefuls and even that little by little degrees too for of that little much goes beside in and out as Nurses know best But this we see very well as the Nurse feeds the body so we the understanding Wee must bee dropping drop after drop and many a drop falls by too Hee that poures altogether upon a child or gives it him in a lumpe loseth all his labour and choaketh the understanding CHAP. II. Singulars best fit a Childs underftanding how to supply their want Pictures how usefull two maine Cautions touching them VVHat way then with the Youth to insist upon Generals is to leave him in a maze without any thread in his hand and to give him singulars is impossible for they are infinite unto us That is true yet we must give him as many as wee can though those many will be but a few We must lead him from the Schooles to the Colledges Innes of Court Monasteries yea Shops too c. he must go through them all But this is impossible also unlesse wee could carty the Child from place to place as fast as Fame can flye which was if she be not belied her selfe that hath told so many lyes of others 2500. miles in one day a Liv. 25. Hist of the world B. 3. 6. 10. This cannot be how then may we help the Child I know no better way then to furnish him with Emblemes To let him observe the Aegyptian manner that Nation was one of the most ancient Schooles in the World by Hieroglyphicks They have the darkest interpretation I will unfold one or two that the Child may the better conceive the use of them The Persian manner was when they expected a full surrender of all into their hands To demand a quantity of earth and water to be sent unto them which should bee a signe that all was yeelded and such a message hee sent to the Scythian But the Scythian teturned an Hieroglyphicall answer sending instead of Earth and Water a Bird a Frog a Mouse and five Arrowes which dumbe shew the Persian interpreted according to his wish and thought That the Scythian had yeelded all the elements where these Creatures live and his weapons withall The Scythians meaning was quite contrary as the event proved That unlesse the Persian could get wings like a Bird or dive under water like a Frog or creepe into holes like a Mouse hee should not escape their Arrowes By this example wee make judgement how significant this manner of teaching is So also to verse the Child in Muthologie To let him heare Parables and see Maps Travell upon the Globes To read some lectures there To give him as many Images or Representations of things as possible can bee A sure way of teaching said the Philosopher I remember Sextius my old friend a quick-sighted man taught mee very much by an Image or representation he set before me which was this of an Army so quartered that it was prepared for the enemy though hee should march on as in a cloud in so darke a path as is the way of the wind so prepared should every man be still having his succours about him and doing their office keeping their watch and ready to take the Word present at the Captaines Sen. Ep. 59 command and this is right reason The Philospopher closeth this with a very usefull speech That mans standing is ever safest who is lesse secure about it So much the Philosopher hath touching the use of Images as he cals them or representations Certainly the use of this is great If wee could make our words as legible which was said to Children as Pictures are their information there-from would bee quickned and surer But so wee cannot doe though wee must doe what wee can And if wee had such bookes wherein are the pictures of all Creatures Hearbs Beasts Fish Fowles they would stand us in great stead For Pictures are the most intelligible bookes that Children can looke upon They come closest to Nature nay saith Scaliger Art exceeds her A strange speech Natâ—ram sâ—perat Ars. Exer. 207. Ser. 11. but he will have it so I verily beleeve said he That Nature never framed any humane body I except onely two the one of the first Man the other of Him who was God and Man so artificially so exactly well as hath the cunning Limner or curious Arts-man A strange speech I say againe and exceeding But indeed if our eyes may bee Jedges which see not the body but
wood I am at an indifferency what wilt thou make of me a bench to sit upon or a God to look Hor. 1. Ser. 8. upon I am at thy service consider the matter and resolve The Carver bethought himselfe so it came in his cap to shew his skill and I little thank him a God he made me Now see how I am abused The dust covers mee I cannot wipe it off from mine eies The worm consumes me The mice and the rats defile me and I stand the while stock still not able so much as to hold my nose What think we is not this a notable jeere cast upon the Image-maker He was served well enough he conceived that hee could a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Esay 2. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. Tom. 1. Hom. 37. make his God b and frame a work more noble then the work-man who is more precious then the whole worldd. What a foole is that how like the stock he made or that he sits upon Hee shall heare one jeere more though wee hate the practise and the Heathen shall cast it into What Religion is that which cannot mention without suspicion ofscoffing Bâ—luel Apo Art 7. p. 375. his teeth because hee hath wrought such a silly sorry worke and yet accounts it something for thus the Heathen man jeeres at the stock The Carver hath made a God of thee thou art a great one thou must doe a great deale of service and look thou dost it see well to thy charge else I promise thee thou shalt to thine own place the fire where if thou canst doe nothing else thou shalt warme my shins for though thou art carved and cost is put upon thee above thy worth yet thou art but wood and to Lignumes c. Mart. 8. 40 the fire thou shalt goe Let the man think of this as he pleaseth I am sure it is to the childs understanding and may make him both think and practise like a man if adding thereto we remember him of this which follows They who made a god like a four-footed beast God gave up to a sin which did abase them into a worse condition then of beasts And so it is at this day such and so just the judgement upon them amongst whom these pictures are in such request as saith Sr. Ed. Sands and a great deale more What I make my Idol will be my shame my torment also Little children think on this and keep your selves from dumb Idols Amen CHAP. III. To converse in Generalities is to keepe a childe upon the Pinnacle the word is familiar what it teacheth what also the descent there-from so leading to singulars and the chiefest of them the Man THus wee learne to stoop what wee may to the low capacity of children by making singulars what we can plain and visible before them To verse them in Generalities is to carry them in a cloud or to keep them upon the pinnacle yet because so high we are and it is a word we reade much of we will get some informations from it and some instructions also by the descent there-from which may lead us to singulars and to the chiefe amongst them which is man the Compendium or Abridgement of the great world we shall teach the child to reade that book first I mean himself there we will begin but in order we suppose we are upon the pinnacle yet and our hope is to gaine something there 1. What a prospect have we here yet not enough no not enough to satisfie the eye much lesse the soule so capacious that nothing but heaven can fill it the good things there Iacobs enough onely fills the soule as was said the foure quarters of the world the regions of the Aire too cannot affoord us enough to fill up the eye and eare notwithstanding all there would be a desire after and a capacity of more Alas what a poore thin is all this which we can reach with our eye much like the point where the compasse stands where with you draw the circumference and that is but an atome like a mote in the Sun or a grain of mustard-seed such a thing is earth and Sea too in reference to heaven Lord give us to see into and through these things and then the vanity of them all will appeare And wee shall know where rest is to bee found and enough that we may say Soule enter into thy rest for thou hast enough laid up for many yeares even to all eternity for God is yours and Christ yours and then all yours that was Iacobs enough to satisfie even in Gen. 33. 11 as before famine in the greatest wordly wants or straights enough 2. What beauty doe wee observe here All this did the Lord bring out of confusion as He did light out of the womb of darknesse and with no labour by His word onely When the Lord is the doer when He worketh all wonder ceaseth Wee are perswaded now nothing is hard to the Lord Hee can make it dark at noone and midnight as mid-day If that Spirit will dead bones shall live A full Sea shall bee as dry land Prisoners shall goe forth They who are in darknesse shall shew themselves The Captives of the mighty shall bee taken away and the prey of the terrible shall bee Esay 49. Amos 5. delivered for this is He that brought this beauty out of confusion and by His Word He spake and it was done 3. See how insnaring this glory is The tempter thought he could have taken his Lord with it But blessed bee God the Father of our Lord Jesus Christ Hee hath overcome this Tempter and broke this snare to His children They can see through this beacuty and account the glory and pompe thereof to be no better then a phansie a Acts 25. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed the wonder is That so many should still be taken with this glory sith it is the confession of all persons in all ages downeward to this day who greedily pursued and hunted after that we call the Glory of the world That the same thought deceived them they wearied themselves catching at they thought a substance but when they came better to see into it it was but a shadow like some Apples wee read of which seeme faire to the the eye the least touch turnes them into smoke or ashes into which the Cities were turned whereabouts they grow A wonderfull deceit this is That a reasonable creature should stretch out it selfe to catch a shadow and open the mouth so wide to let in the East wind or to feed upon ashes 4. We observe this place exposed to all the injuries of Heaven O the pinnacle of honour how slippery how troublesome that standing how open to all winds and weather pray for him who hath his Seate there Let all the Censers of the Saints and the odors there have an influence upon his precious soule hold him fast Lord by thy own
Creatures are for mans use All serve him So God their great Lord hath appointed I cannot expresse it more fully and briefly then in the Fathers words O man what hath God given unto Chrys Tom. 1. Hom. 57. thee nay rather say what hath He not given thee Hee hath given the Sunne the Moone all the Quire of Stars Hee hath diffused the Ayre which encompasseth thee He hath stretched the earth under us the heaven above us the Sea about us Hee hath given Mountaines Hils Valleys Rivers fruitfull lands fruitfull seasons All greene things all good things In a word All wee behold with the eye all we reach unto with the hand all wee tread on with the foot We have all so bountifull a Lord have wee It is cleared to our sense that wee live upon mercy doles of mercy every moment of time now the Conclusions will be as cleare And first though it is no good order but fittest for the Child let us give the Creatures their due then their Creator Wee have them to use wee must take heed we abuse them not if so wee doe they will abuse us they will Lord it over their Lords and make their Lords slaves so revenging theit Creators quarrell This appeares in the abuse of meat and drinke which being surfeited upon will cast their Lord sometimes into the water sometimes into the fire And to passe over greater a Holy war B. 3. c. 16. p. 135. mischiefes which our eye have seene and our eare have heard sometimes layes him along in the streets to bee gazed upon as a base slave to that Creature over which a little before he was Lord. If wee thinke hereon wee have enough to conclude therefrom the sober use of the Creatures That we use them as not abusing the same And now wee are upon a great and nice point but I must breake from it yet not so abruptly I say it is a nice and ticklish point to know the just bounds and limits how far we may goe in the use of lawfull a Childs Patrim p. 80. things for there is all the danger b In liciâ— is perimus omnes More dye of Surfets the of poyson I remember Hierome c Ciborum largitatc ebriae 1. 2. ep 17. saith the most temperate man that ever I read off You shal have some sober at their wine yet he would have young folke drink none at all and old folke to use it as a Cordiall but drunk with good cheere And Augustine tels us it was an abominatioÌ„ to him to be drunk God for bid saith he d Ebrietas longe est a me crapula oute subrepit nonnunquam c. CoÌ„fes 1. 10. Hee must be very wakefull that will keepe his heart from being overcharged with meat and drinke yet that is our charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 21. 34. It is very hard to stand firme upon the â—idge of our liberty that swinish sin should be objected to me that I should swallow Wine till I have swallowed my reason and given my selfe up into the power of the Creature God for bid But Lord Intemperance steales upon me my meat and drinke not withstanding all my watchfulnesse is my snare I eate and I drinke sometimes so as I feele I have strengthened my enemy and weakened my best friend Lord forgive mee Lord fortifie mee at this point I said it is a great point and a ticklish one An easie passage it is from the use to the abuse of a thing there is but a step nay scarce an inch betweeene and hence it is that we fall foule by companies I cannot say a little to it I will onely put a period to Augustins prayer for it should be ours when the meat is before us and knise in our hand the same in the use of all lawfull things Lord make us watchfull now that we use the Creatures to repaire not to pamper Nature that wee use them not abusing the same Amen 2. We must use the Creatures mercifully They are commanded to serve us wee must not make them serve in rigour we must use them as Men that have bowels wee must shew pity to our beast There is no doubt of this Wee are by speciall indulgence Lords over the Creatures a great honour we must not bee Tyrants over them an high point of injustice and sometime sevenged by the Creature it selfe wee have heard and knowne when a man hath beate his horse so long till the horse beate out his Masters braines Then learne wee to use the poore beast mercifully for if we doe not make him wild a Child may lead him 3. And use it reverently too even the least bit of bread or drop of drink what use a bit of bread reverently A Papist I beleeve No I doe not meane you should adore a bit of bread I hold it the greatest presumption in the World and so our Juel said before mee to adore that which Longs wife can make I said we must use the bread reverently and so I say againe and it is concluded by the strongest reason that can be for it comes out of Gods hand into mine and it is mine by free gift and made a staffe of bread to me by a free mercy but that is not all The bread I include all there is not mine for I am not mine owne I am bought with a price I must glorifie God with ail and in all then whether I eate or drinke so I must glorifie God but so I doe not unlesse I use the Creatures reverently But the chiese reason is this These Creatures are a purchase too nay the purchase of blood wee had had no comfortable right to them but in and through Christ Wee were lost and we lost the Creature too Hee redeemed us and gave us Title and claim unto them and all by blood What a purchase and a purchase of blood then we must use them reverently sure enough we are in the strongest bonds that can be imagined 4. And man must endeavour to be very good so we have concluded too All is good about him very good surely he doth not give the Creatures their right unlesse he strives to be good very good even better then they for man is the very best the most excellent of all He must strive to be excellent For all his servants are good round about him What a shame what indignity this that their Lord should bee naught amidst all good things 5. Nor ought man to diminish any thing from the works of God the creatures I meane those that we think the least of all are very good all they may differ in bulke and quantity not in this prime quality Wee must not speake meanely and below the dignity which belongs to the works of Gods hands for this were to derogate from God Himselfe I think of Melancton now his sayings and doings both were very exemplary Hee bade one that sate next him to taste the wine as himself had done and tell
house In they went to the Parlour the servant into the Cellar when they were to returne there was no man he was gone they found a Beast in his roome for he was not his owne man he could not be theirs being swallowed up of Wine and strong drinke Doe wee wonder now no sure It were a wonder if it be not so a wonder if they are not as plague soares in a house firebrands there For the servant went in with his Lord and Lady to the great mans house and there hee sate by it till he could not well stand But so he doth not doe when he goes to Gods house if he goes in he goes out presently or suppose he stayes there the polluted himself even then or a lirde before in the Cellar we spake of and now if wee finde him at Church you find him asleepe there Now he that hath an eare let him heare or an hand let him come unto helpe or bowels let him make lamentations And for us Governors high and low rich and poore all fall foule here are our complaints right can wee expect a reasonable service from unreasonable men Tit. 1. 12. Can wee looke that these Cretians should serve their Masters who rebell against their great Master in Heaven Can wee hope that they should bee within command and walke according to rule who come not within the verge of the Spirits walke That they should bee wetted with the drops of Heavens raine who came not to the place where the heavenly dew fell or if they come then place and service to be performed there then the horse hath which hee drives Remember this and shew we our selves men bring it to mind ô we transgressors And pity soules our owne and theirs committed to our charge Shall our servants be at a losse for serving us or can we recompence to them that losse with the greatest wages Wee must we must wee are bound to it being sworne servants to our great Master we must looke to our selves first wee must governe our owne house walking exactly there and then a vile person will be contemned and hee that hath spued so often there shall bee spued out A well governed man a good Governour who answers his name can no more endure such a carcasse in his house then the Sea can a dead corps it is not quient till it worke the dead out This is of infinite concernment let us consider better of it Can wee thinke hee can give us a reasonable service who swallowes Wine and strong drinke till hee bee swallowed up of the same That hee can bee faithfull to man who robbes God of His Day and of His service every day That he should walke in a way of obedience towards his Master on earth who carrieth himselfe presumptuously in a way of rebellion against his Master in Heaven To thinke thus is not to consult with Reason Wee must then according to our patterne * Psal 101. and rule keepe Sessions in our owne hearts and families every day so ordering our selves and them as those that walke under that engagement and bond of duty if wee looke that Children and servants shall walke decently and in order Wee must sanctifie our selves and ours as wee heard and then present our selves and them before Him who is all to us doth all for us wee must sanctifie our selves to day if wee looke for great things to morrow And so I have prepared the way to Church which was as much as I intended and if it bee done it is enough and it may prepare the way to our Conclusion CHAP. X. A childe must not escape for his fault A discreet Master that can judge thereof alwayes and correct it thereafter Sloth how corrupting Diligence must be both in the Teacher and the Learner What way must bee taken to make them both sit the one to give the other to receave Instruction IN very good time now we have 1 Part pag. 90. sect 13. read our Lecture and done with our lessons a we will keep Sessions but in our own Court We will take the child to task for his negligence I said well negligence Let the Master look to him and the Parent by all meanes he must not scape for his negligence nor for his wilfulnesse neither But the Master must be carefull and the Parent also very circumspect must they both be that they may discerne well that we spake of from weaknesse from frailty of nature and invincible ignorance A very hard matter it is to goe even there turning no where neither to the right hand nor to the left The Master had need to carry his understanding alwaies in his hand so the wisest Master cannot alwayes doe he must doe what he can that would punish a child alwayes for his fault A fault it is not to misse again and again and yet a third time nay a fourth as the child may be taught for he may be in a Maze and no clue in his hand to lead him out I am perswaded in my conscience That if justice were done at this petty point so it is adjudged to be but it is no small point the Master might suffer thrice for the childs once for either he informes not the childe at all or if he doe it is the wrong way and by the wrong end or if any way then be knocks him first his hand going before his tongue or if together which should never be the hand is the quicker a great wrong to the weake child Certainly we should doe at this point as the Judge of all the world doth and He doth right For speaking after the manner of men and to instruct our ignorance He came down to see first whether the sins were according to the cry A gracious God! and then if after long patience He will thunder in His judgements as certainly He will yet behold Grace still Hee will lighten first He will give warning that certainly the clap is comming He did so if we marke the Context even to those Cities I made reference to But wee looke too high at so low a point this is too high for us No I remember Chrysostome a In Gen. 18. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith This concerns all even every Mothers child we must all hearken to this and doe thereafter Indeed it concerns men in Judicature more specially that they proceed leisurely not like that speedy Judge b Primunt ligant deinde cousas in eam quaerunt Lid-ford Law B. Lue Art 13. P. 48◠Ireade of in Bishop Iuell who hanged ◠man in the fore-noone and sate upon him examining his fact in the after-noon That other but an hasty Judge too for so learned Fortescue c Commend of the Lawes o◠Engl. Chap. 53. cals him did better then so for he proceeded Secuudum allegata probata and so condemned the wife for killing her husband and she was burnt for it but some months after the man servant