childe did not ask then sure enough the parent did ask the childe or help the childe how to ask If the childe did not question the parent the parent did question the childe We would have the childe ask and enquire for it is a true rule He that doubts and asketh most he profiteth most And he that enquireth after nothing he knowes nothing saith another But the parent will finde the childe very slack and backward this way Few children there are who make any further enquiry but When is the next holy day Therefore here the parent must help and give the hint of a question As it requireth some sense to make an answer not absurd so it asketh some knowledge to demand a question not impertinent it exceeds the skill of a childe Therefore there is no question but the parent must help and give the hint of a question at the least and that will give an hint to further instruction It is past all question that it is an excellent way in teaching to put the lecture into questions We have our great Lord and Master a president unto us whom they found in the Temple sitting among the Doctors both hearing them and asking them c Luke 2. 46 questions It is then no novel way but ancient and authentick though now as the best things are grown out of use and fashion And it sufficeth to point onely at this way of questioning the childe so making it a party which will help it very much to reade in the volume of Gods works and to profit by reading which was the third thing 4. The fourth follows which is To give some essay herein and reade a short lecture out of this great volume of the Creatures that lieth open before us And I begin at the footstooll where we had our beginning At the Earth for it is saith the Father d Katy◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysâ—st in Gen. Ser. 1. our countrey I. our mother our nurse our table our grave An effect it is which in a measure may be perceived by mans understanding but the manner of production cannot be concieved by any spirit compassed with a mortall body Here I enquirefirst 1. What Forme or figure it hath 2. Whence its dependance 3. What its magnitude c. How farre a childes sense will help in all three Something hereof the sense will report to the understanding but it will leave the understanding of old and young in a wonderment and that as was said is but the effect of a broken knowledge The use hereof we shall see anon The first 1. For the Figure of it It is circular or round we must not look for corners in it Our sense doth not report it so if we look downward upon the convex surface of the same for the curvature or bending thereof appeares not to the eye nor is it possible it should being but a foot or there abouts in fifteen miles yet something it is But the Globe representing the same which with the earth and sea makes but one tells us what the figure of the earth is so do the waters in compassing the same and the Sun or the Heavens rouling round about But more clearely the fabrick of the heavens declares the figure of the earth whose concave we behold and see it like an Arch or Furnace over us which plainly sheweth the Fornace sâ—unmeo 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 See Plin. nat Hist lib. 2. c. 65. Aug. de Câ—vit Det. lib. 16. Cap. 9. Lact. lib. 3. câ—p 23. Antipodes though they tread not in a direct opposition to us which so posed the Ancients I meane a people for the word is improper who inhabite that other siâ—e of the Globe so clearly I say concludeth this truth and so universally that now to phrase it as one doth it scornes defence This is wonderfull to sense It is so and it must be granted to be so both to young and old for it leaves us all to wonder and no more It leaves us with our light in the darke Note it There is enough in the greatest portion of knowledge to humble us very low And enough in the least portion thereof for there is the greatest danger to puffe us up and make us swell so needfull it is to know the imperfection and shallownesle of our knowledge but more especially to know our selves to be but men And if we conceive so small a part of God here about the earth how little little is that we conceive of Him when we go higher If He be wonderfull in His foot-stoole thinke we and thinke seriously How glorious is He in His Throne This meditation should not be passed over untill it hath wrought us from wonderment to an holy trembling before Him and a godly feare There is one thing more touching the figure of the earth which offers it self and I cannot passe it by though it is very ordinary and familiar and the sense can make report thereof to the understanding It is this A circular or round figure cannot fill up that which hath corners there will be still an emptinesse It tells us this ordinary lesson That the earth and all the stuffe and lumber there cannot fillup the heart of man no more then wind or ashes can satifie the hungry stomack We may weary out our selves and lay out our stock of time and parts about the encompassing of Capacem Dei non implet minus Deo Tu Deus diligenti Te quantum praecipis oâ—â—endes Te sufficis ei Aug. Conf. 12. 15. some portion here below but it will not be a portion proportionable unto the nature of the soul it will not profit nor give satisfaction That very seale which made the impression will fill up and answer the same impression and no other for it It is only heaven and the great things thereof which give rest and peace which fills up the heart and makes it stable removed there-from the heart is like a needle shaken off from the pole starre in an unquiet trembling posture when it feeles it self like a Meteor tossed with every motion and still in doubtfull suspence f M◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
by which he draweth is Faith which is Gods gift as is Repentance He gives both So then we must examine how provided we come hither else we come to a well of living water but having nothing to draw or we are like a vessell east into the Ocean which hath no mouth or if any it is stopt The outward man can do its part it discerneth tasteth digesteth the outward signes But now what inward principle hath my inward man and what help hath it from all this in the beholding tasting enjoying the spirituall part Christ and the influence of His Grace issuing therefrom This is all the Question and point to be examined what Faith I have whose work is the same about the spirituall part as is the work of the outward man about the outward And yet had we all Faith I mean justifying faith we could not receive all that is offered here and though we have a weake faith if true we shall receive sufficient Our hearts as one noteth cannot comprehend all the wisdome of God in the wind that bloweth how He raiseth it up or maketh it fall again how can we understand this wisdome of our uniting unto Iâ—sus Christ only this we true members can say God hath given us faith in which we may believe it and out of which such joy shineth in our mindes as crucifieth the world unto us how farre our reason is from seeing it it skilleth not it is sufficient if we can beleeve it We beleeve in the Lord our God yet we know not what is his countenance we beleeve and apprehend by hope His glory yet neither eye can see it nor care can heare it We beleeve and see immortalitie yet our heart cannot comprehend the heighth the breadth the length the depth We beleeve the resurrection of the dead yet we cannot understand such excellent wisdome how life is renewed in the dispersed and scattered bones and ashes We beleeve our Saviour Christ is man and we have seen Him and felt Him yet how He was man born of a virgin all men in the world have no wisdome to declare Even so we beleeve that our Saviour Christ and we be one He of us and we of Him He the head we the body really substantially truly joyned together not by joynts and sinewes but by His spirit of which we have all received And this unitie I cannot conceive nor utter till I know God even as He is and His hely spirit which hath wrought this blessing But yet though thus secret and undiscernable this work of faith is we may take some evidence of the life and operation thereof by those things that our understanding part doth here in matters below and of another and much inferiour nature As thus My minde by the velocitie and speed of my apprehension can be many miles off upon the naming of the things I love Then surely my heart is dull and slow and wants the principle of a new creature if by so lively representations of the Lord Iesus Christ under these signes to nourish and cheere me if I cannot Eagle-like flye up to heaven unto Him and on that carcasse fasten and fixe my faith thence to draw strength and refreshing The soul can presently be one with that it delights in be it profit be it pleasure and it should much convince and ashame us of our flatnesse herein a matter of such concernment And in case Tremenda mysteria we finde no such working then to withdraw our foot being now approaching towards those high and awfull mysteries For if our hearts can open towards the earth and unite with things there but are flat and heavy towards Heaven no working that way where the Treasure is the Lord of Glory then surely we are no fit guests for this table For certain it is That whensoever our soul shall feele its union with God in Christ all things below will seeme base unto it the soul cannot unite with them nor be servant unto them use them she may but she enjoyes God her union there parts unrivets and divorceth her from base unions and fellowships with things below And so much to the second Grace required in the Receiver 3. The third is Love Love to God who loved us first and gave His Sonne that we might not perish Love to to Christ who so dearely bought us a Love as strong as Death which stirres up all the powers of the Body and Soul to love Him again so as we can thinke nothing too much or too hard to do or suffer for Him who hath so abounded towards us The History of His passion is more largely set down then is the History of His Nativitie Resurrection or Ascension and for this reason it is That all the circumstances thereof are so largely set down That our hearts should be enlarged after Christ That we should have largenesse of affection to Him and these steeped as it were in His bloud and crucified to His crosse and buried in His grave And as Love to Him so love to our Brother for His sake * Amâ—cum in Christa inimicâ—â— proâ—ter Christum It cannot be doubted of in Him that tastes of this Love Feast he partakes of that there which is the cement that sodders and joynes us together Sanguis Christi coagulum Christianorum as the graines in one Loafe or as the stones in an Arch one staying up another or to speake in the Scriptures expression as members of one Body nay which is yet neerer as members one of another we partake in one house at one table of one bread here is a neere Communion and that calls for as neere an union so the Apostle reasons 1 Cor. 10. 16 17. One God one Christ one Spirit one Baptisme one Supper one Faith And all this to make us one That we may keep the unitie of the Spirit in the bond of peace f Eph. 4 3. But above all The Sacrament of the Supper is ordained for Love But our love to our enemies our shewing the kindnesse of the Lord g 2 Sam. 9. 3. first part p. 71. that is returning good for evill This blessing them who curse us this is all the difficultie and the doubt And hard it is to corrupt nature I remember Salvian saith He that thinks he prayeth for his enemy may be much mistaken he speaks he doth not pray h Si pro adversario â—rare se câ—git lâ—quitur non prâ—catur lib. 2. pag. 70. And yet it is much to consider how farre a common and naturall light hath lead some here in this straight way of forgiving an enemy He was an implacable brother who said let me not live if I be not revenged of my brother The other brother answered And let not me live if I be not reconciled to my brother i Plut. dâ— Fratâ—rno amere And they were brothers too betwixt whom we read never any other contention was but who should dye for the other k
word feare helps to feed a man with food convenient for him It cloathes him as with a garment It armes him as with shield and buckler it keeps him in his walk and course as under watch and ward It guards the eye eare hand and foot that all may do their office and keep in order It aweth his very thoughts All this feare doth if it doth its office which is to keep the watch strong for this is certain If I feare death to be in the pot I will not taste of the pottage And thus soveraign it proves to be because it winds up the heart continually to God who promiseth to be a sanctuary to all such who feare before Him The Wise mans counsell is notable Be thou in the feare of the Lord all the day long r Prov. 23. 17. For it is a conclusion of experience A wise man feareth and departeth from evillâ— But the foole rageth and is confident Å¿ Prov. 14. 16. as if there were no snares in his way whence it commeth to passe that his foot is taken like a bird in a snare he is holden by it and cannot be delivered for this is a resolved case also Happy is the man that feareth alway But He that hardeneth his heart shall fall into mischiefe t Prov. â—8 14. And so we have enough in one word for the prevention of all these snares which are ever strawed thickest in a full and plentifull state There are snares in wants also O give me not too little saith Augur but feed me with food convenient for me Prov. 30. 8 9. lest poverty be a snare unto me lest I put forth my hand to that which is not mine and take the Name of my God in vaine such a snare there is in poverty Therefore to help thee here and not mention what hath been said though it would fit very well I will reason out this point with thee If God make thy family like a flocke of Sheep and thy pasture be bare if the Mouthes thou hast to feed be many and thy provision of Meale is now toward the bottome if thy charge be increased and thy meanes shortned if so I know here is a straight and a burden Want is a burden x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost de Lazâ—r Conc. 1. saith the Father grievous to be borne they will tell us so that feele it But yet as the same father elegantly saith Wee are all Stewards and we must all give an account what Sermone praecedent pag. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. shall the poore man give an account of who hath scarce any thing to give to his mouth The Father answers The rich Steward must accompt with his Master how bountifull he hath beene according to his Masters appointment And the poore Steward hee must be accountable too how patient he hath beene under wants how hee hath humblâ—d himselfe under the Almighty Hand And how dependant upon that hand If there bee a straite and the Meale be at the bottome here is an hint of a glorioâ—s dependance upon Him that multiplyed the oyle and the meale and the Loaves And with the fewer loaves though the power was the same fed the more And the more was remaining upon Him That doth cloath the Lillies feed the Ravens makes a path in a wildernesse causeth water to flow out of a Rocke or in a parched ground filled the Valley with water when they saw neither winde nor raine a 2 King 3. 17. It is good and safe to depend here Infinite power and goodnesse can never bee at a losse nor faith which lookes thereunto can be at stand Faith makes up a life without the creature It cheeres the countenance without oyle b Famem vera fides non timel Hier. lib. 2. ep 18. p. 221. refresheth the spirit without wine glads the heart strengthens it without the bread of men It is certain a soul that hath such a dependance is never fatter better liking then when his pasture is shortest like a wildernesse It is fattest in the winter as some creatures are when there is no greene thing but ground trees and all are all covered Then this soul can pick meat when the heaven is brasse and the earth iron Then even in such a time the soul can live rejoyce and joy in the Lord the God of Salvation Habb 3. 18. This is the onely way which will lead thee through the snares which are in wants that thou shalt not be intangled with them not put forth thy hand unto wickednesse If thou canst finde no way God can make a way only thy part is if meanes be short to trust the more And to lengthen thy hope Hope we say is an inheritance for a King and this God will provide makes Gods children confident It is good to be in a depending condition then we roule our selves upon God The depending soul can best track the wayes of Gods providence and seeth how wise and admirable they are whereas the fulnesse of outward means obscureth the lustre of that track and draweth the heart unto them from a providence And now I need not bid thee use all lawfull means for dependance on a providence doth establish the means and us in the use of them It is unreasonable to think that God will feed us from Heaven when we may gather our meat from the earth He worketh not extraordinary in a fruitfull land where the plough can go I mean in that place and time when our hands can work As we must not trouble our selves about Gods charge as it is usuall so to do So we must not neither neglect our own charge which is to give all faithfull endeavour and having done it then stand still rest and wait for His blessings who hath said I will not leave thee nor forsake thee And now we are upon thy duty and charge heare some lessons which may be of use for thy better discharge thereof Therefore the chief lesson follows for it makes all easy Let the law of the Lord be never out of thy minde nor His word when houshold employments admit vacation for she that is married careth for the things of the world how she may please her husband be out of thy hand That 's an holy word saith Clemens d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prompt p. 41. which makes holy as He is and like Him Tongues there are but one is enough for a woman and work enough to use that one well Other learning there is too but like nuts e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 1. 199. I referre to thy sex it nourisheth not This word makes f 2 Tim. 3 â— Lactan. lib. 3. cap. 25 perfect and throughly furnisheth All necessary truths are plain there and nothing dark g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Protrept p. 42 to him or her that will come to the light by earnest h 〈◊〉 〈◊〉 〈◊〉 〈◊〉
baggage lumber here below ye are borne for higher things Behold the heavens Behold all the good in those spacious mansions is yours This meditation must be followed till it hath sâ—t us loose from our spirit of infirmitie bending us down-ward and hath wrought our affections off from things below and raised them upward where the treasure is which only satisfieth thereon to fasten even upon the Lord Christ as the portion to the soul every way proportionable And woe unto us if this meditation doth not work upon us even thus farre for how shall we answer our coveting an evill covetousnesse to our house our increasing that which is not ours h Hab. 2. 6. 9. our heaping up riches or rather as one saith sins i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isid Pelus lib. 2. ep 135. but all this while contemning the blessing our minding earth and earthly things wherein is such varietie of changes and neglecting house or kingdome rather which cannot be shaken How shall we answer this It is not possible saith the Father k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 4. â— to expect pardon for so great a neglect for our eager pursuit after and care about the earth and our neglect of heaven and of our right precious souls which live to all eternitie This will be said of us if our care be so preposterous which was said of him l Isid Pel. lib. 2. ep 156. who had built him a sumptuous house which he enjoyed a short time but neglected the chiefe and principall thing which leades to those everlasting doores whereat the King of glory is entred in In the one he proclaimes his covetousnesse in that other his great neglect his extreame folly rather So much in way of resolution to the first enquiry What figure the earth hath and what use there-from 2. Whence its dependance or how born up It is Gods question So He demands of Iob m Job 38. 45. 6. Where wast thou when I layed the foundation of the earth who hath layed the measures thereof whereupon are the foundations fastned c. And as it was the Lords question so must it be His answer for there is not a man upon earth nor ever was clothed with sinfull flesh that can shew the Kings matter What then is the Lords answer If we know the Scriptures we know what it is for thus they say He hath founded the earth upon the Seas and established it upon the floods n Psal 14. 2. Vpon the seas and upon the floods what finite understanding faith the Father o Chrysost in Gen. Hom. 12. Neere the middle Ad Pop. Ant. Hom. 9. Lege Hom. primum S. Basil in Hex can understand or comprehend this when we men lay a foundation so the Father goes on we digge deepe and if we meet with water in our way we goe yet deeper till we see the spring dryed up else we will lay no foundation for a foundation upon water makes a building unstable and tottering it cannot be a fixt dwelling It is against the nature of water to beare up so heavy a body It was not the stick no nor the work of nature though put to the extent thereof which caused so much as the yron p 2 King 6. 6. to swim And it is against the nature of the earth to have its seat or basis upon such a foundation But Gods wayes are not as mans wayes which may be found out and comprehended by reason And yet saith the same Father Why dost thou wonder ô man If thou wilt wonder thou shalt never cease wondring for into whatsoever creature thou wilt pry into thou wilt finde an unlimited and boundlesse power much more then in the bearing up of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massâ—ve body And to this power thou must be brought else thy understanding can never fix but be as unstable as the waters We must be brought to this even to the power of God for hitherto all the answer that the sacred Scripture makes to this great and grave question tendeth He hangeth the earth upon nothing saith Iob q 26. 7. upon nothing nothing can beare up nothing yea but the earth hath pillars so we reade also The r 1 Sam. 2. 8. Cardâ—nâ—s Poâ—i pillars of the earth are the Lords and He hath set the world upon them The meaning thereof is this though some bend the interpretation otherwise to their own end according to the sicknâ—sse of their faâ—sie That these pillars are our North and South poles amidst whereof the earth is â— Reade Pol. Vâ—g lib. 4 ca. 9. Where they would make us beleeve that Anna prophesied of Cardinall Pole or others the Popes Cardinals so making them elder then the Moon placed which confirmes unto us the singular power providence of God saith Trem. and it is as much as is implyed from that text I meane the singular power of God therein for that is intimated by those words past all question Another sacred Scripture saith thus t Fundavi terram super bases ejus Trem. Psal 104. 5. He hath founded the earth upon her own Basis that it should not be moved for ever That is till there be a new heaven and a new earth And this answer comes neerest to our sense and is most sutable to our understanding though farre exceeding both sense and reason That the Lord hath given such an occult and hidden propertie to the earth that it should beare up and poyse it self with his own weight that it should be as the Philosopher said a place u Tâ—â—ae in se locus est Psin Hist 2. 65. to it self and it is as impossible that it should leave its place as for a stone to tend upward But still in our search and enquiry here our reason leaves us in the darke we must referre this to the head of that boundlesse power before mentioned and there leave it amongst the wonders v Inter Arcana naâ—urae Alsted de Tâ—ra and secrets of nature or rather of His Art which is beyond our skill to finde out Only this every childe knows and he it is whom we would instruct That every building must have some pillars whereon to depend and beare it self up this the childe knows If then the childe be asked what or where are those pillars that beare up the earth It must needs answer That pillars it hath none as other buildings have to support the same and support it self it cannot an invisible hand there is made bare of flesh that gave the earth at first a being and ever since a subsistance poysing it with his own weight and so as the Prophet of himself bearing up the pillars x Psal 75. 3. thereof so the childe will answer and from thence he learnes that that is of the greatest force and strength which is least exposed to the eye In earthly things we finde it so we heare how the thunder Gods
outside of their palace or heavenly mansions with so much glory what is the inside and the glory there within a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil Hex Hom. 2 â— I cannot think that strange which followeth that he who hath this hope purifieth b 1. John 33. himselfe for certainly none but the the pure in heart can enter in there I see now how necessary it was and that so it must needs be That Christ should give Himselfe for His Church that He might sanctifie and cleanse it with the washing of water by the word That he might present it to Himselfe a glorious Church not having spot nor wrinckle or any such thing But that it should be holy without blemish c Ephes 5. 26. 27. For the conclusion is peremptory and certain There shall in no wise d Rev. 21. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter into the heavenly Jerusalem any thing that defileth c. And me thinks when I reade that Elias e 2. Kings 2. was carried up into heaven in a fierie charriot it shews me in a figure that in the act of dissolution f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Tom. 5. de resur serm 33. in that moment of time when the soul is departing out of the body sanctification is compleate and perfected and all remainder of corruption is as by fire purged away for none but the pure and the clean and undefiled can enter in here into this Holy of Holies whose out-court or out-covering or pavement of that Court is so glorious And do I see all this and do I beleeve it too What and yet go I on in an evil course and yet do I take the Name of God in vain If so I do but as the devil doth he beleeves and yet continues as he is g Esse Deum credunt tamen in perversâ—â—â—â— perdurant Sal. de Prov. 4. p. 100. subjungit ad pudorem c. Sal. Ibid. But if I do not feare before this power and tremble too I am short of the devil for he doth both We may think hereon when we behold the firmament of His power and the glory thereof which is as we have heard though we have not heard the half thereof And yet though thus outwardly glorious this out-court is it must be dissolved and by fire What confidence can we then put in any thing we call flesh or in these vile bodies of ours If the firmament that firme and fast thing shall not still continue of how small continuance is man and the things of this earth which we dote upon But to leave that and to raise our thoughts higher where they should fix we should make the same use of the glory of the third heaven which is the Saints city and countrey where they shall be glorious and crowned with life and for ever with the Lord of life whose Majestie shall shine in perfect beauty before them the same use I say we should make hereof which the holy Apostle makes touching the dissolution of this out-court or firmament seeing we look for such an heaven wherein dwelleth righteousnesse what manner of persons â— 2. Pet. 3. 11. ought we to be in all holy conversation and godlinesse Chrysostome maks a larger use of this contemplation and it is of use indeed His eyes were fixt upon that out-court beholding the excellent beauty thereof upon which contemplation thus he speaks and this the philosophy he gives If these parts of the heaven turned toward us are so bright and glorious what are those upward and inward parts How exceeding glorious that heaven of heavens i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—l illuâ— coelum coeli etiam terrae nostrae coelum terra est Aug Conf. l. 12. caâ— 2. And yet as if this glory were not worth the seeking after we stand greedily k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaping and catching at the shadow of things and let go great things of a durable substance So he goes on and that which follows is yet more notable When I think on the beauty clarity glory of this heaven I finde my thoughts can fetch a wide compas yet I have not a thought to measure this glory withall my thoughts are infinitely too short here but this effect I finde they cause not more wonderment then mourning In the thoughts hereof I must needs weep bitterly and my spirit must mourn within me l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For when I rise to that height I am presently as low again in the thought of my fall When I behold that Glory with the same eye I must reflect upon my miserie O from what excellent things are we fallen from what happinesse are we estranged m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say well estranged for we carry our selves as strangers to that city of rest and happinesse We exceedingly busy our selves and unnecessarily in our Thorough-fare as if there were our abiding and our place of rest and no countrey above no glory there Yet such a Glory it is as no tongue can expresse it no thought can reach unto it Tell not me now so the Father goes on of hell and what the damned feel there n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. tell me of heaven if thou wilt move me and the exceeding glory there For I tell thee that the pain of sense as the learned call them the pain the body shall feel in hell will not be so keene sharpe and fretting though sharp and fretting they will be past all expression yet not so fretting as will be the pain of losse losse of heaven and the exceeding glory there This losse this will be most tormenting Thoughts thereof will sinke the soul into that pit like a stone or lead in the great waters This I say will be the fretting worm the tormenting thought what I have lost what happinesse I have falne from More tormenting it will be then the lowermost hell and the utmost wrath there o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this thought will adde much to our torment For what a toy a trifle a thing of naught we have forfeited this exceeding weight of glory so small a thing it was that it will be justly said of us we despised our birth-right For this great deceiver be it Satan or our own heart deceivers both he gives us small things p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a puffe of honour short pleasure transitory riches poore base emptie shrunken things he takes from us great things q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weight of glory it contains all an exceeding excesse of glory it cannot be exprest but all this he takes from us He gives us dyrt he depriveth us of the pearle he presents us with a shadow he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robs us of the substance And here we are without excuse for hereof we cannot plead ignorance it being the daily voice of all the creatures under the Sun sounding lowder then the loudest
Let him remember that houre when the father gave his daughter to him for then the father gave his daughter out of his own hands from under the tender-eye of the mother so intrusting her unto his right-hand she leaves her deare parents and their house that sweet society and commuâ—ion there she forsakes all these so well relishing comforts which she found in her parents house nay she forsakes her selfe for she looseth her name that is the propriety in her selfe And what imports all this saith Chrysostome Epist ad Cor. Hom. 26. â— but that the husband should now be to her instead of all those as a carefull father as a tender mother as her dearest brother as her sweetest sister as her only selfe that in him she may find her selfe againe In a word the father giving his daughter implies and expects thus much that his daughter shall now find all those comforts sum'd up in her husband in him the Abridgement and Epitome of all All this will be remembred if he remember that time when his wife was intrusted to his right hand And the wife must remember also that at that very time she engaged her word that she would reverence her husband as a father honour him as her Lord observe his eye as her mothers tender him as she can her dearest brother or sweetest sister that she will be unto him as an haven so the father speakes that when her husband comes home perhaps in some storme as few men there are that from within or from without find not winds enough to cause it yet then and at such a time he may find an haven at home all calme there If the wife remembers that time she must remember that to all this she stands bound by a most solemne promise And thus the husband and wife both may learne and looke to their proper duty That the husband love the wife the wife honour the husband O beware for this is a nice and tender point beware lest we blow that coale which will sparkle and quickly kindle a flame foresee and prevent all occasions which may make the least difference or smallest division betwixt the man and his wife for the breach will be quickly great like the Sea p Lam. 2. 23. who can heale it And then that which should have beene as an haven will be a Tempestuous Sea For when there is difference betwixt the man and the woman the house fares no better saith Chrysostome q In epist ad Cor. Hom. 19. â— then the Ship doth in a storme when the 〈◊〉 and the Pilot fall to pieces now if the agreement be not made quickly and the difference accorded the Ship will fall to pieces upon the Rocke And so much touching the joynt-duty of man and wise and that though the yoake seeme unequall yet they may draw even and that in case the one faile in duty it is no excuse for the failing of both how both are instructed and from what time Other duties there are but they have beene already intimated in the first part What may more particularly concern thy self child whose instruction I specially intend now briefely followeth Every estate is subject to grievances more specially the married To speak briefly of them and as briefly to give some provision against them I rank them under two heads feare of evills future sense of evills present Touching both these the only troublers of our life and peace some few directions 1. There is but one thing which is evill indeed which truly and properly is the troubler of our peace and quiet But one thing And that is sin It hath so much malignitie in it that it can put a sting and set an edge upon crosses That it can make our good things evill to us can turn our blessings into curses can make our table our bed c. all snares to us It will leaven our rest and peace whereby others are edified walking in the feare of God and in the comforts of the holy Ghost Act. 7. 31. This rest and peace a comprehension of all blessings through sinne will slay our soules and be our ruine which was as we heard the building up of others so malignant so destroying sinne is more malignant more destroying this sinne is this evill work then is the mouth of a Lion as the Apostle intimateth very usefully 2 Tim. 4. 17 18. Therefore more to be avoyded therefore we should more desire to be delivered from it then from that devourer For as there is but one thing properly evill so but one thing to be feared as evill Feare not wants nor disgrace by wants turn thy feare the right way feare sinne and avoid an evill work So Isid Pelus writeth to his friend Å¿ Lib. 3. ep 101. And it is but the conclusion or a case long since resolved by Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost â—om 4. epist â—limp See Hom. 5. ad Pop. Ant. Sinne is the onely thing to be feared whereof he makes a full and cleare demonstration thus Suppose saith he they are those three great and sore evills famine sword and pestilence which threaten us he names them and many more why these are but temporary and but the Fruit and effects of sinne they continue but their time and shall have their end nay suppose they are those two great winding sheets L. Ver. Essaies 58. 330. Lege Sen. naâ— quaest lib. 6. c. 1. of the world as one calleth them and as the floud of ungodlinesse doth threaten an inundation of water or an earthquake plagues threatned and inflicted to wash a way sinne and as a punishment thereof Then yet still sinne is to be feared not those It is foolish to feare the effect and to allow the cause Consider also so the Father reasons the case or to that purpose will x See Chrysâ—st de terrae motu Tom. 5. ser 6. Lege Sen. Ibid. it be terrible to see the earth totter like a drunken man and threatning confusion in an instant and men flying before it but they know not whither how dreadfull then will be the wrath of God which will be heavier then the heaviest mountain and shall be manifested from Heaven as the just portion of sinners sinking the soul under the same to all eter-Nitie how dreadfull will that be and sinne makes it so if it were not for sinne though the earth shake we could not be moved what ever evill come upon the face of it yet would it be good to us it could not hurt therefore fear not the earthquake that is most terrible and affrighting but feare sinne the cause that makes the earth to reel I adde and flie from it as Moses before the Serpent and as they fled before the earthquake y Zach. 14. 5. and flie to Him who is the propitiation for sinne if we so do as we must needs do if we apprehend sinne to be so evill for we will avoid poyson when we know it
declining age when we have lived almost to threescore yeares The other when we are drawing onward to fourescore c. extreame old age of both in their order 1. Both the one as well as the other is an age not more desired then complained of They knew best why that feele the burden of it I have not lived unto it It is likely that person complained not without cause who being willed to hasten her pace told them who were so quick with her That so she could not do for she carryed a great burden on her back And whereas no burden at all appeared to the eye she replyed again that threescore years were passed over her head and that was the burden Plaut And so it may well be with those whose spirits are much spent and strength wasted even at those yeares And then age it self alone is a burden I can speake little here out of experience But this I can say If God be pleased to stretch out my day so long I shall know no cause to complain of the length for that is a blessing Length of dayes is from the right hand Prov. 3. 16. Riches and honour from the left Only we must note here That if the Lord be pleased to shorten the day of this life to any person as sometimes He doth to His dearest and most obedient children their dayes are not long upon earth why yet if He eek out this short day here with an eternitie of dayes and pleasures at His right hand when they are taken hence if so that partie shall have no cause to complaine of a short day on earth so abundantly recompensed in heaven This is a note by the way If I say God be pleased to stretch forth my dayes so long I know no cause why I should complaine of a blessing I may complaine and just cause why I should and that bitterly but not for the accession of yeares If any thing sower them it is of mine owne Leaven and of my owne putting in Complaine of my selfe I may of them I may not Old age is a cal me quiet and easie time if youth have done it no disservice in filling its bones before hand Nor no intemperance hath weakned its head or feete If so Old age hath just cause to complaine of the Man not the man of Old Age. There is no Guest in the world that is more desired and expected and yet when it comes worse welcomed and entertained then Old Age is still with sighes and complaints which we know argues bad welcome I would have my Child make good provision for it against it come and when it is come to give it good welcome Welcome I say I doe not say ease Good welcome doth consist we say in shewing a good and chearefull countenance to our guest not in giving him too much ease or feeding him too daintily Let it appeare thou hast laid up store against thy yeares come and now they are come thou canst welcome them and art glad they are come but doe not make too-much of them in giving them too much ease I may warne thee of it againe for Old Age is very craving very importunate that way though they may be importunate If thou yeeldest to a lithernesse and a listnesses whereto Old Age inclineth us very much and so to spare thy body thy activenesse will decay more in one moneth then otherwise it would in twelve It s observable what the Heathen y Nos sumus qui nullis annis vacationem damus canitiem galea premimus c. Senec. de otio sapientis cap. 29. said and it may instruct Christians We allow no vacation to our long tearme of yeares we can put an head-peice upon our hoary scalp We will rest when we are dead life is for action Keep then thy body in breath and in ure with exercise else it will quickly grow unprofitable and a Burden Vse strength and have it it is a sure proverbe and if ever we will use expedition it is then seasonable when gray haires are upon us It is dangerous to burne the Day-light and to trifle out this pretious time The putting off this day and the next and halfe a day cost the poore Levite and his Concubine very deare as we may read Iudges 19. The evening hasteth on a pace and the Sun is neare the setting now put on the more earnestly because night is comming and thou must to Bed in the darke now gather twice as much I meane now pray heare read twice as much For the great Sabbath is comming when thou lookest for ever to Rest for ever to be with the Lord. This Sabbath Day is comming which shall never have night Now gather spirituall Manna thy Homer full twice as much as formerly If in thy youth thou didst by hearing reading conference c. gaine thirty-fold now gaine sixty Now bestirre thy selfe and put to all thy strength for the laying in store of provision in this thy day that thou mayst rejoyce in that great Day the Day of the Lord or the particular Day of thy Death Let it appeare thou art going ouâ— by the clearnesse of thy light and that the night is comming by the hasting of thy pace It is strange to consider what old men have done and how fit they have been for the best actions I meane of the minde I know outwards must decay because they kept their minde like a bow so they said alwayes bent I forbeare to put them down here The holy Scripture Heathen Authors our own observation doth reckon up not a few But remember still that there are none recorded in the sacred Register after the terme of life was shortened for old men but their old age was a crown unto them being found in the way of righteousnes z Senibus vita productior à dâ—o â—â—ibuta est in eum finem ut insiginum aliquâ—rum operum in Ecclesiae suae emolumentum â—gâ—na essent Mardochaeus ad liberaudam Ecclesiam sub Artaxerxe vixit annos 198. Jehoshua ut populum è Babylone â—um Esdra Zorobabele reduceret vixit annos 130. Philo Ammianus in breviario temporum Tobit senior ut populi calamitas sub Salmanasaâ—e â—evaret vixit annos 158. Eâ ipâ—â de causa Tobit junior vixit annos 127. Judith ad libeâ—andam patriam sub Holoferne vixit annos 105. Sâ—â—â—us Senensis Bibliothec. lib. 8. They that are planted in Gods house bring forth much fruit in their age He that is fruitlesse in his latter yeares may be much suspected how he spent the former But I am sure there can be little comfort in it It is a sad thing to be an old man in yeares and a childe in understanding To grow like a Leeke greene fresh and lively towards the earth â—â—ag and saplesse upwards towards heaven To have the eye of the body dim and the eye of the soule as dim To have the body bending towards its earth and the spirit no
was how I should be fed to morrow and clothed to morrow that had sufficient for the day The Lord beheld the wrigling of the worme and forbare to crush it notwithstanding my intermedling with His charge which is to keep and feed his people and the neglect of my owne which is to give all faithfull diligence And so as in Pauls passage He brake the Ship yet brought safe to land He crossed my friends designes and dashed all our projects and placed me in such a calling and in that place which was least thought of And in all this there was nothing but Grace and goodnesse A gracious hand a good providence and now I can track it That very instrument hath brought in a competency which I thought impossible to be And in such a place hath God proâ—â—ded for me that is of the best note whereas if I could have found the way I would have crept into a mouse-hole That is a happy Infirmitie which makes a man stick and cleave to God that depresseth man no matter how low so it advanceth God An happie weaknesse that makes the creature leane cling and rowle it selfe upon Him in Whom is everlasting strength There cannot be so much want in Man as there is helpe in God and helpe He will if we can depend and waite upon him And in the conclusion we shall see and say He hath done all things well k Mark 7. 37. When we know the power and wisedome of our Physician we doubt not of his prescriptions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys in Gen. Cap. 17. Hom. 40. â— We may reade an observable answer from a grieved mother to the demand of a Prophet It went very ill with her so to sense and with her husband too for God had taken away their deare and onely childe his breath was newly departed and then the father and mother both were sadded to the heart we may be sure And yet when the question was is it well with thee with thy husband with thy childe She answered it is well l 2 King 4. 26. Well indeed which God doth For as He made all things very good at the first so what He doth is very good still And therefore though it be not well to sense neither with the Father nor with the Mother nor with the Childe yet to Faith it is well for God hath done it and he doth all things well And if parents and children can waite in silence and expect with patience they shall say it is very well and now they shall say as the Mother said it shall be well I speake not this as if verse 23. so I had done so depended so waited it is my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Abimelech said well to Isaac Thou art much mightier then we he was indeed and needs he must be so for an Almighty Hand went along with Isaac hand in hand in all things in all places Nothing is of more power then he is who is assisted from above as Nothing is weaker then is he who is forsaken of that Almighty helpe Chrysost in Gen. 26. 16. Hom. 52. Cant. 8. 5. shame that I have pâ—ofited so little by so fit a correction But therefore I speake it that we may learne under any affliction whatsoever To waite without wearinesse And the more weary and weake we are the faster to cling to The Almighty For weaknesse with such a support shall doe and suffer great things things beyond expression or imaginationâ— Of such consequence it is To be Nothing in our selves All in God To feele our owne weaknesse and in sense thereof to leane the more strongly upon the Beloved The instructions I would give from hence seasonable for a parent and as usefull for a Childe are these First Let the parent give the Childe his breeding what ever imperfection lyeth upon it yet let the Childe be taught what it is any way Capable of Capable will the Parent say what can a poore weake stammering child be taught or what can he doe with his teaching This is the common Accent which Parents put upon their childrens defects The childe is wanting the parent will make him more wanting and he will busie and vexe himselfe about Gods charge and in the meane time neglect his owne Let the Parent doe the work of the day upon the day and leave the morrow to God And let him doe it cheerefully and in hope Camerarius m cap. 37. tels of one who did write with his feete very exactly and made his Pen without his hands for he had no Armes He tels us also in the same Chapter of two a brother and a sister both deafe and dumbe but strange things of both They could heare with their eyes and speake with their hands So solicitous saith my Authour n Adeo Natura veluti fidelis mater compensando solicita c. quod enim in aliquibus sensibus adimit in aliis restituit Ibid. Nature is to recompence and make up what is wanting restoring that to one sense which it took away from the other And we know many who have learned without their eyes and have proved no ordinary Proficients not in the Arts onely but in the tongues also wherein the least jot or tittle must be taken notice of The eare is that great Instrument of knowledge A Parent knows not whither that qualitie which is easily taught may bring the Childe Davids Harpe set him before his King And we know of what use ordinary qualities have beene to great Schollars they have supplied their necessities when the Book could not So Ramus tels us so Alsted I have heard a Parent say upon observation of some defects in his Childe whereof many times the Parent is the worst judge that his Childe is fit for nothing for nothing Then make him a Parson or a Vicar he is not so waÌ„ting but you may make him either the one or both This was the old conceit and I doubt it is not old enough to die But we must be serious speaking the words of truth and sobrietie If the Childe be so deficient as the Parent thinks him fit for nothing then the rather give him Instruction Certainly that will make it good for something If the Childe be not monstrously deficient and Gods Image doubly defaced in it whereat and in which glasse the Parent may behold himselfe and be greatly humbled at the sight some instruction may fit its capacitie and fit it for some imployment in afterwards I know well there are some whom nature and parts have fixed in a lower Sphere as uncapable of rising higher or being greater as the earth is of becoming a Star in Heaven But o Nemo reperitur qui sit studio nihil conseâ—utus Quint. 1. 1. yet where a Parent sees all this wanting he must not be so farre wanting to the Childe that he suffers Breeding to be wanting to it also For if so this will fall out That the
how fraile our bodies what our use therefrom pag. 78. Our right to the Creatures how lost how regained pag. 79. In eating we must use abstinence Intemperance how provoking to God how hurtfull to man and unbeseeming the Lord of the Creatures to pag. 81. When the fittest season to teach and learn abstinence how necessary a grace specially in these times when so much wrath is threatned What use a Parent must make hereof to Children Their lesson before and at the table to pag. 85. When we have eaten we must remember to return Thanks The threefold voice of the Creatures what the Taxation or Impost set upon every Creature If we withhold that homage we forfeit the blessing The memorable words of Clemens Alexandrinus A strange punishment upon one who seldome or never returned thanks so concluded pag. 90. CHAP. VII THe Method in reading the Book of the Creatures Foure Objections with their Answers out of the Lord Verulam to pag. 93. How to reade the Book of the Creatures Extreames corrected and accorded Two primitive Trades An Apocrypha Scripture opened and made usefull to pag. 97 How to teach the Childe to spell the Book of Nature What is the compendious way of Teaching to pag 100. Essayes or Lectures upon the creatures beginning at the Foot-stool Three enquiries touching the earth 1. What form or figure 2. Whence its dependance 3. What its magnitude Instructions therefrom very grave and usefull all from pag. 100 to pag. 107. A view of the Creatures In their variety delightfull and usefull Two Creatures onely instanced in From a little Creature a great instruction What a mercy to be at peace with the stones and creeping things From pag. 107. to pag. 114. The Waters their Surface barres or bound Their weight II. The Creatures therein the ship thereupon Great lessons from all from pag. 114. to pag. 122. repeated and mans ingratitude convinced 123. The Aire The wayes and operations thereof admirable III. Whence changed and altered for mans use sometimes for his punishment The windes Their circuit Their wombe to pag. 125. The winged Creatures Their provision and dependance greatly instructing man and reproving his distrust to pag. 126. The Clouds the ballancing of them The binding the waters within them The making a course for the Rain out of them All these three the works of Him that is wonderfull in working to pag. 127. Of Lightning Job 26. 14. But the Thunder of His power who can understand The Snow and the Haile and where their Treasure to pag. 128. The wonderfull height of the starrie Heaven Of the Firmament IIII. Psal 150. Why so called and why the Firmament of His power The eye a curious Fabrick of admirable quicknesse How excellent the eye of the soul when cleared with the True eye-salve The heavens outside sheweth what glory is within Chrysostomes use thereof and complaint thereupon to pag. 134. Of the Sunne Why I descend again to that Creature Three things in that great Light require our Mark. Grave and weighty lessons from all three Concluded in Mr Dearings and Basils words to pag. 144. CHAP. VIII THE Day and Night have their course here But after IIII. this life ended it will be alwayes Day or alwayes Night A great Instruction herefrom to pag. 147. Our senses are soon cloyed We are pleased with changes What Darknesse is The use thereof A little candle supplies the want of the Sun How that instructeth How we are engaged to lie down with thoughts of God to pag. 153. CHAP. IX A Great neglect in point of education Mr Galvines Mr Aschams Mr Perkins and Charrons complaint thereof The ground of that neglect to pag. 156. The Parent must fix upon two conclusions Of the School Whether the Childe be taught best abroad or at home 157. The choice of the Master Parents neglect therein The Masters charge 159. His work His worth if answerable to his charge to pag. 160. The Method or way the Master must take How preposterous ours Who have appeared in that way to pag. 164. The School must perform its work throughly The childes seed-time must be improved to the utmost before he be promoted to an higher place The danger of sending Children abroad too soon When Parent and Master have promoted the Childe to the utmost then may the Parent dispose of the Childe for afterwards to pag. 165. CHAP. X. OF Callings Some more honourable as are the head or eye in the body But not of more honour then burden and service Elegantly pressed by a Spanish Divine and in Sarpedons words to Glaâ—cus to pag. 169. The end and use of all Callings pag. 171. Touching the choice of Callings How to judge of their lawfulnesse To engage our faithfulnesse No excuse therefrom for the neglect of that one thing necessary Our abiding in our Callings and doing the works thereof How Nature teacheth therein The designing a Childe to a Calling Parents too early and preposterous therein 177. Parents may aime at the best and most honourable calling The Ministerie a ponderous work 178 But he must pitch upon the fittest In the choice thereof the Parent must follow Nature and look-up to God A CHILDES PATRIMONY Laid out upon the good Culture or tilling over his whole man CHAP. Wherein the Parents dutie doth consist and when it begins Of Infancy A Parents dutie begins where the childe had its beginning at the wombe There the Parents shall finde that which must busie their thoughts about it before they can imploy their hands And this work lyeth specially in considering Gods worke upon the childe and how their sinne hath defaced the same First they consider Gods worke and the operation of His hands how wonderfull it is and how curiously wrought in the secret parts of the earth so the Prophet calls the Wombe beâ—ause Psal 137. curious pieces are first wrought privately then being perfected are exposed to open view It was He that made the bones to grow we know not how then clothed them with flesh He that in the appointed time brought it to the wombe and gave strength to bring forth Here they acknowledge an omnipotent hand full of power towards them and as full of grace and they doe returne glory and praise both But here it ceaseth not Now they have their burden in their armes they see further matter of praise yet in that they see the childe in its right frame and feature not deformed or maimed Some have seene their childe so that they had little joy to looke upon it but through Gods gracious dispensation it is not so and for this they are thankfull And upon this consideration they will never mocke or disdaine nor suffer any they have in charge so to do a thing too many do any poore deformed creature in whom God hath doubly impaired His Image This they dare not do for it might have been their case as it was their desert Deformitie where ever we see it admits of nothing
putem c. Quint. lastit l 2. cap. 1. no more wit what expect we from a childe He was ashamed to be seen at the doore he helpt himself well to go within the doores then as his friend said he was within indeed and the further he was so much the more within so a childe will do he will hide himself in the thicket at least he thinks so further and further if he apprehend much rigour there is much wisedome to be used here and mercy also and great reason there is to incline us to both as we shall hear in due place For the present that which hath been said may assure us that fiercenesse helps not in the unrooting of evill it hinders much the implanting of good There it hurts very much which is the second 2. If ever mildnesse gentlenesse calmnesse and sweetnesse of carriage do good and do become then more especially when we would winne upon the affection and sink into the understanding when we would lodge some precepts in the minde draw the heart and set it right Now while we are instructing handle the childe freely and liberally in a sweet and milde way speak kindly to it we must now and then we may have its heart for ever if we be rough and harsh now we fright away our game The instruction which we inforce into the minde by a kinde of violence will not long continue there but what is insinuated and fairly induced with delight and pleasure will stick in the mind the longer Trem. Preface before Iob. If Moses be to instruct he is commanded to speak not to smite and it teacheth us That a sweet compellation and carriage wins much upon the heart but we suppose we are dealing with children It is a mad behaviour and no better to suffer the hand to move as fast as the tongue and to strike at the head too the seat of understanding The head is to our little world as man is to the great world the verie abridgement or epitome of a man spare the head of any place else you may drive out that little which is and stop the entrance for coming in of more The Lord make all teachers understand this truth and pardon our failings herein and the Lord teach parents also whose duty more peculiarly we are upon to correct and instruct their children in all meeknesse That we may all learn I will set down some considerations which may calm the parent and take off from his hastinesse when he would unroot evill a great enemy to that good he ows and doth really intend the childe 3. I suppose now such a parent who hath beene fierce and eager upon the childe striking flinging kicking it as the usuall manner is because of its stomack towards the parent which he will pluck down and because it stands in a lie which he is resolved to fetch on t such a Parent I suppose for such there are and this I would have him consider it may make him wiser against the next time First †1. Who is that upon whom he hath bestowed so many hard blows both from hand and foot too I tell but my own observation who is it he hath used so disgracefully with such contumelious words It is no other then the image and glory of God A strong consideration to cause the 1. Cor. 11. 7. parent to carry himself comely and reverently before the childe which he may do and yet make the childe both to know and keep its distance else it cannot know its dutie A Parent cannot conceive the childs condition to be more Maxima debetur pueris Reverentia Iuv. Major è longinquo Reverentia Tacit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. de prosper Adver Hom 5. â— deplorable then was the Rich-mans in the Parable yet saith Chrysost and he makes it very useful Abraham called him Sonne a compellation still befitting a Father so also words and actions well becoming that sweet name a Jud. 9. α. and most likely to winne upon and to convince the childe whereas bitter and vilifying words become not though we did contend with the Devill a Jud. 9. α. Kinde words make rough actions plausible The bitternesse of reprehension is answered with the pleasingnesse of compellations Sonne let that be the name for so he is though never so bad And as a childe hath no greater argument to prevail with a Father then by that very name of love so nor hath a parent any stronger argument whereby to prevail with his childe then by that very name of dutie whether we respect his Father on earth whose childe he is or in heaven whose image and impresse he beares though now much defaced This is the first †2. And it is his own image too that 's the second consideration his very picture even that childe whom in the rage and rore of his anger he hath thrown and battered so He is a mad man that will kick and throw about his picture specially if the picture doth fully and lively shew forth his proportion This childe is the parents picture right and never so fully the parents image as now that it is in a stubborn fit It is a certain truth a parent never sees his own revolting and stubborn heart more expressed to the life then he may do in a stubborn childe then he may see it as plainly as face in water answers face this is a weighty consideration if it be put home A Parent must consider whence had the childe this who put this in which the parent would now in all haste fetch out Sinfull peremptory nature runnes in a bloud it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 1. 18. by tradition the childe received it of the father This the Parent must not forget and then his carriage will not be such as may lose the childes heart and alienate his affections such an effect harshnesse and roughnesse may work it may make the childe think that the parent hates his own flesh a In â—mendando nâ— acerbus c. quidam sic objurgant quasi oderint Quint. 2. 2. 3. Is the childe thus stiffe and stubborn thus confirmed in evill Doth it stand against all the parents knocks and threats like a rock immoveable Consider then he must whence was that Rock he wen The parent is the quarry or pit whence it was taken and whence it contracted this Tanquam dura siiâ—x aut stet Vâ—g rockinesse It cannot be too often considered but it was the former consideration the parent must consider this here and it sufficeth to calme and quiet him to take off from his eagernesse that the time was when the childe was not so stiffe and so though it was tâ—nder like a twig so as a twig or the sight of it would have moved and stirred it but then the parent would not it was too soon the time was not yet afterwards would be soon enough Now if it be too late he must thank himself
thoughts very seasonably when the darknesse of the night is past and the comfort of the day is come And it may set an edge upon our desires after the principall thing o Eccles 2. 13. 14. knowledge wisdome understanding For wisdome excelleth folly as light excelleth darknesse And the wise-mans eyes are in his head but the fool walketh in darknesse Knowledge in the minde is as the eye in our little world or as the Sun in the great Thus much by way of Analogie or agreement betwixt the eye or great light of the world and the true light Note we now wherein they disagree and their operation is contrary for it yeelds a great lesson The great eye of the world doth lighten those who have eyes and by a naturall power can apprehend that light They whose eyes are dark have no benefit by it But the true Light lightneth them p Lege Cal. Inst 2. 2 25. who have no principle of light within them them and them onely who are all darknesse and know themselves so to be and for such who think themselves lightsome and seeing men they are left to the vanitie of their own thoughts If q John 9. 41. ye were blinde ye should have no sinne but now ye say we see therefore your sinne remaineth It is of high g use and specially requires our consideration 2. The day is come and the sunne appeareth so the Creatour thereof hath appointed that it should know its rising and thereby to renew and and refresh the face of things The instruction is touching the might of His power and the riches of His grace creating light in the Soul who at the first brought it out of the wombe of darknesse and causing the light of comfort to arise unto His servants in the darkest night of affliction for it is He also that turneth the shadow of Death into the Morning r Amos 5. 8. And this affordeth a righteous people an hint for a glorious dependance they know that as sure as the morning follows the night so the Sun of righteousnesse will appeare with healing under his wings for if the Sun know his appointed time much more the Lord knoweth His and the Sun of righteousnesse His season when and how to comfort those that wait for Him as they that wait for the morning 3. The appearance of the Sun instructs us touching the glory of His appearance and the exceeding joy the righteous shall be filled with all at that Day For if it be so comfortable to see the light how comfortable will it be to see Him that is the Light of that light If this elementary Sun be so glorious and full of light what then is the Sun of Righteousnesse And if it be so comfortable to see this light how ravishing ſ Lege Basil Hex Hom. 6. will that joy be in beholding His face in that Day when we shall know Him as He is the Lord of glory But for the wicked it is not so with them for the morning is now unto them as the shadow t Job 24. 17. of death what then will be the morning of their resurrection when the hidden works of darknesse shall be brought to light and the secrets of all hearts opened and made cleare before all Israel and before the Sunne 4. We learne againe how sinne and sorrow can sower our blessings and make us disrelish the greatest earthly comforts Amongst them the chiefest is the light yet to him that is hurried or oppressed with his sinne this light is grievous And to him that is in paine the day is dolesome as he is wearyed with tossings in the night so is he tyred in the day complaining thereof for In the Deut. 28. 67. morning he shall say would God it were evening God can cause the Sunne to go down at noon and darkens the earth in a cleare day Amos 8. 9. That is as the x Chrysost Ad Pop. Ant. Hom. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Father expounds the place He can so cloud the spirit of a man with sorrow that it cannot see the light or if he see it it shall not be lightsome to him Our cisternes of comfort are below but they are filled above All my springs of my life saith David Psal 87. 7. are in Thee Some fruits of comfort we gather from the earth but the root of our comfort is in heaven And this That our heart may have no dependance but on Him and that we may feare before Him Who can turn our y Amos 8. 10. feasts into mourning and our songs into lamentations A pleasant morning into a bitter day And a day of mirth into a night of sorrow as He can also turne the shadow of death into the morning 5. The Sunne though it be in an infinite distance from us to our finite understanding yet doth it send its influence downward cleane contrary to the nature of light or fire unto the lowest of creatures Thus This great light doth as if the Great Creator thereof had charged it thus to do Send forth thy light against the nature of the same cast thy beames down towards Man to guide and direct him there do so for for him thou wast made His candle z Ad Popul Antioch Hom. 9. cannot do so it is against its nature whose flame tends upward but so shalt Thou do that Thou maist serve man for whom Thou wast made thy light shall tend downward so Chrysostome It teacheth those that are highest in place and gifts to have an eye as the eye of the body hath to the foot to those that are lowest in regard of both and to be the more servant unto all we see That the Sunne riseth not for it selfe but to be the common candle of the world that we may see by it and worke by it It teacheth as before that whether we labour in our callings or to fit us for a calling we should in all intend the publique rather then our private interest This selfe is a poore and an unworthy Center for our actions to tend to or rest in yet is it the great Idoll a Self-love builds the citie of the Divell c. Aug. de Civit. lib. 14. cap. 28. ◠of the world as self pleasing so self-seeking the measuring the publick good by private interest And this sinne is clearely evinced and reproved by the language of the Sunne and all those creatures that in their ranks obey their Maker and serve us They serve man not themselves to teach man not to serve himself onely or principally but in subordination to God and in due reference to his brother The Sun as the great eye of the world is so divided by the Lord of the same that all parts partake of it in their season Nay the eye of our little world hath sight not to enjoy but to lighten the members so the wise man hath wisdome not for himself but for those of simple and shallow
Alex very likely will walk and do like beasts n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paed 2. 11. wants to such are more disrellishing then dead beer after the sweetest banket They that live in pleasure and lie at ease cannot endure a change o We are hardly brought to change from soft beds to hard boards Hist of the World 4. 2. 11. p. 158. And therefore as we expect the support of the Almighties Hand in our fainting time when we have nothing to support us from without we must look up humbly and thankfully to the same Hand now that we have plenty And we must accustome our selves now that our tables are spread to a sober temperate use of the creatures and to all fitting abstinence holding command over our spirits in His strength we are able to do it who over-powered the lion that we be not brought under the power of the Creature The body hath some preparatives before a purge and when we would come out of a sweat kindely we cast off first one cloth then another so should we do in the ranknesse and sweat of our prosperity p Vitia longae pacis opulentae securitatis Salv. And now the time calls upon us famine and the extremities thereof we have q Chap. 4. § 14. read and heard of and what hath it taught us Our tables are as full of excesse as before and fuller of surfeit So the fool goes on and is punished he cannot lay things to heart but they that are wise do heare the voice of the rod and do fear before it walking humbly with the Lord They have got command over their spirits and are got from under the power of the Creature by denying themselves a little in this and a little in that Now in this lesser thing so making way for greater so as when the rod of their affliction shall bud out again which they expect nay when the Lord shall turn the former rod which wrought no reformation into a serpent so that it stings like a scorpion they may feel the smart thereof but the poyson thereof shall not be deadly And so much to teach us abstinence and to get command over our selves that we be not brought under the power of the creature which will help us much to possesse our souls in patience in the day of trouble They that have not learnt to wait are not fitted to receive the fruits from the r James 5. 7. earth or the accomplishment of the promise from heaven Now touching our children the lesson is this we must not give them alwayes when they aske nor so much as they would have let them feele sometimes the want of it and the biting of an hungry stomack It sweeteneth the creature when they shall have it and puts a price upon the same when it is in their hand It is rare amongst those that are grown up to finde a stomack full of meat and an heart as full of praise The emptie stomack feeles the comfort and is in likelihood more enlarged Let the childe abstain from all sometimes but not often it is their growing time yet sometime altogether from all at all times from part They must not taste of every dish nor look so to do it is not good for the Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Al. Paed 2. 1. pag. 103. parent lesse wholsome for the childe there is a drunkennesse t Plures cum sâ—t vino sobriae ciboâ—um largitate sunt â—briae Hiâ— lib. 2. â—p 17. in eating as in drinking Accustome children to waite now they will waite with more patience hereafter But more specially teach them a fit and reverent behaviour both before and at the table Though they sit at a common table yet it is Gods table He spread it for the parent and the childe Though there we receive common blessings yet we must not put upon them common esteeme nor return for them common thanks children must not by their rude and uncivill deportment before and at the table make it a stable or an hâ—gs-stye nor must they drown themselves there in an eager fulfilling their appetite like beasts u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cl. Mex Pop. 2. 7. pag. 127. at their manger or swine in their trough like beasts I say that have their manger before x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loâ—â— laud. pag. 128. them and their dung hill behind them hereof Clem. of Alex. makes very good use and that is all I tend to here 6. And now that we have eaten we must remember to return praise Our great Master is our great example Before He gave common bread He gave thanks and when He administred the Sacrament of His blessed body and bloud He concluded with an Hymn * Matt. 26. 30. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hearken to this saith Chrysostome y upon those words all ye that goe from your common table like swine whereas ye should give thanks and conclude with a Psalme And hearken ye also who will not sit out till the blessing be given Christ gave thanks before He gave to His disciples that we might begin with thanks-giving And He gave thanks after He had distributed and sung a Psalme that we might do so likewise so Chrysostome Now then that we are filled it is the very season of thanksgiving saith the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Châ—s de Lâ—z Ser. 1. Tom. 5. Father And he that is now to addresse himselfe to return thanks is supposed to have fed temperately and to be sober They that have fed without feare and are filled with their pasture are more like to kick with the heele then to return praise and in so doing are worse then the most savadge creatures who to shew their thankfulnesse will be at the beck of those that feed them We must remember that with us men every favour requires a z Omne beneâ—icium exigit oâ—â—icium Lege Chrysost in Gen. cap. 12. Hom. 32. Man must not be like his belly what it receives to day it forgets to morrow and when it is full it thinks of temperance Translated out of Basil de jejunio p. 281. Psal 154 10. returne much more when we receive these comforts of meat and drink from Gods hand we must return in way of homage our thankfulnesse If it should be thrice asked as one in another case what is the speciall dutie or grace required in a Christian I should answer thrice also supposing the season Thankefulnesse Thankfulnesse at our sitting down Thankfulnesse at our receiving the blessing Thankfulnesse when we are refreshed Thankfulnesse is as good pleading in the Common Law the heart string a Lord Cooke Pref. Littlet thereof so of Religion It is the very All of a Christian if it be with all the heart And heartie it should be for as it is for beasts to eate till they be filled so is it beast-like to look downward when they are filled If God
broken knowledge And therefore it was most aptly said by one of Platoes School That the sense of man carrieth a resemblance of the Sun which as we see openeth and revealeth all the terrestriall Globe but then again it obscureth and concealeth the Starres and celestiall Globe So doth the sense discover naturall things but it darkeneth and shutteth up Divine And hence it is true that it hath proceeded that divers great learned men have been Hereticalâ— whilest they have sought to fly up to the secrets of the Deitie by the waxen wing of the senses So he goes on in his answer and thus concludeth Let no man upon a weak conceit of sobriety or an ill applied moderation think or maintain that a man can search too farre or be too well studied in the book of Gods word or in the book of Gods works Divinitie or Philosophie But rather let men endeavour an endlesse progresse or proficience in both onely let men bewarâ— that they apply both to charitie and not to swelling to use and not to â—stentation and again that they do not unwisely mingle or confound these learnings together So farre the answers which serve to deliver this kinde of knowledge we call naturall from the misconceits and exceptions against the same This pointeth us the way to the second thing How we may make our walk profitable and subservient to higher matters That though we walk low and upon the ground yet we may be raised in our thoughts to heaven like the wise and skilfull pilot whose hand is upon the rudder but his eye upon the starre to apply this then to our present purpose thus 2. There are in this our walk I mean in the view of the creatures two extremes and two sorts there are who fall foule and stumble at them The one sort are they who think to rise higher by the sight of the creatures then the creatures can carry them and so by prying too farre with their own light they make their philosophy vain and become vain in their imaginations and their foolish heart is darkened nature cannot rise above nature it cannot elevate herself above herself Though yet if we track and eye her well if we q Advancement 106. hound her as the noble Scholler phraseth it she can leade us and must needs do so from the foot-stool on earth to the Chaire in heaven but when she hath done so and when in our curious pursuit and disquisition our understanding is wound up so high yet is it but a naturall understanding still so as we do in this search and enquiry tumble up and down like a ship at anchor in the waves of our own reason and conceits for it is not possible as the same Noble scholler saith for us to make a perfect discovery of the more remote and deeper parts of knowledge standing the while but upon the flat or levell of this naturall knowledge There is another sort and they are the most who stumble at the other extreame They behold the creatures the works of nature of God rather but do no more but behold them they stay and dwell upon the superficies or out-side of the work further they passe not either to what is within or to what it tends unto There are two most simple and primitive trades of life ancient and once honourable trades both though now as was said * Pâ—â—sace pag. 21. Cooks are of more esteem because the old simplicitie of life and livelihood are out of fashion Two trades I say and they maintain the state of the world The one of shepheardie the other of husbandrie They who are versed herein should be if they are not truants well instructed men for their books which are full of instruction are still in their eye and they are still poring upon them They live still in the view of heaven and of the earth the one tending his sheep the other driving his oxe and horse and yet though thus they do yet have they gained no more true understanding from their observations in either then the sheep or oxe have which they tend and drive Experience tells us that the shepheard and the husbandman are the most ignorant persons in the world Though yet I know very well that both these do know what sheep and which ground yeelds them most profit and the way they know how to make them most serviceable that way and all this they may know and yet remain most ignorant notwithstanding as for the most part they are no more understanding have they in those chief things and lessons which the beholding the earth and the heaven might yeeld them then the oxe or the horse have which they follow which was Mr Dearings complaint long since And whence this stupiditie or grosse ignorance There can be no other reason hereof but this that they do behold the creature and no more as so saith the proverb An oxe looketh on a gilded gate Their senses report no more to the minde but that they have seen it no more A fault carefully to be avoided for he that is unfaithfull in earthly things shall never have greater matters committed unto him and he who carrieth a negligent eye or eare towards the works and voice of nature gathering no instructions thence though the characters are most legible there and her voice cleare and audible shall finde no more capacity in himself for higher truths There is a place in the Apocrypha which is worth our taking notice of it will help to lead us the way betwixt those extreames it meets also with that stupiditie even now mentioned and corrects the same The wise man in the 38 chapter of his book verse 26. I Eccles. â—8 vers 26. â—â— Eng. 25. reade after Iunius his translation for our English verse 25. may deceive us puts a grave and weighty question and it is concerning him who holds the plough and such persons who maintain the state of the world the question is Whereby shall a man be made wise At the last verse of the chapter in the Latine Translation he answers By nothing unlesse Vers 39 nisi qui adjâ—â—â—rit aniâ—â—um suum c. he be such an one who will apply his minde and meditation on the Law of the most High It is a place not lightly to be passed over The husbandman in that place may seem to have as he reades and so pleades his case a dispensation for his grosse ignorance but it is nothing so That Scripture tells us thus much and it is worth the noting that though he holds the plough which sheweth him the r Luke 9. 62. constancy of an holy profession for he looks straight before him he doth not look back much lesse take off his hand though he ploweth up the ground which sheweth him as in a glasse the sorenesse of afflictions how the wicked plow upon the Å¿ Psal 129. Micah 3. 12. backs of the righteous and what pains he should take with his own
voice roareth we see it not we heare how the wind renteth our houses and stocks up trees we see it not we heare our y Lact. lib. 7. cap. 9. M. Faelix p. 22. in fol. See Hist of the World lib. 1. cap. 10. sect 10. Lactant 2. 2. voice and a sound that which poseth all the naturalists in the world we see it not The more remote from the senses any thing is the more divine and admirable Nay if a naturall eye could perceive it there were no divinitie in it at all That is best seene which is not seene z Magis videtur quod non videtur B. Juel artic 8. pag. 402. That is as our Iewel interprets it we see more certainly with our faith then we can see with the eyes of our body they may deceive the eye of the soul cannot But I am too high if as children in knowledge we understand not earthly things how can we heavenly The arme of flesh is too short here nature is at a stand I give but an hint only to helpt it out for here nature will ever stâ—ck till an invisible hand I meane an Almightie power helps it out and raiseth nature above it self For by faith we understand c. Heb. 11. 3. I would aske one question more and it is according to a childish supposition but best agreeing with his understanding and conceit Suppose the earth did hang like as our deceived sense presents the Sun at its setting popping down behinde the nexthill or like a stone still dropping into the water suppose it so I would then aske whether should the earth fall It must needs be answered according to the same conceipt That it must fall into the lap and armes of heaven And this is as if we should say That the creature falls into the armes of Him who holds it up which secureth the stabilitie of the same That there are as the sacred Scripture saith everlasting hills and perpetuall mountaines Habb 3. 6. It secureth also and it is a principall thing The stabilitie and firme foundation of the Church and the true members thereof They are an everlasting foundation also they stand fast like Mount Sion fast for evermore The gates of hell power and policie shall not prevaile to remove and unbottom them so fast they stand for how should they fall or which way which way soever they fall they fall into the armes of Him who supports them They may be turned by the gyants of the world as Mr. Dearing calls them from post to pillar as the proverbe is and from the pillar separated to the foure winds and yet they are upon their basis and bottom still All their shocks cannot put them off thence How so They are in the same hand that holds up the earth in Gods hand He loveth His people All Hie Israels Saints are in thy hand a Deut. 33. 3. Trem. And we must all grant That what is in Gods hand cannot by force or fraud be throwne out Oh how sure how secure that building which God heares up and the Corner stone whereof the Lord Christ is how sure and certaine is their dependance who having nothing can yet root themselves upon Him who hangs the earth upon nothing So much to the second enquiry and the use there-from 3. The third is touching the magnitude thereof And this our sense reports to be a massive body according to all demensions but therein exceeding both sense and our finite understanding And yet we must needs conceive also That this is as it is absolutely considered and in it self for if we take the earth comparatively with respect to the heaven it is and our sense reports it so but as that center or point where the foot of the compasle stands to the compasse or circumference round about the same point So as if the earth could be beheld down ward from the highest starre which may be supposed though it cannot be through a double impossibilitie the â—pacitie of the earth and the contrarietie to sense it would seeme as little and lesle unto us there above then the starre doth seeme to us below The scoffing b Lâ—cian Icaro Menippus Ridentem dicere verum c. Philosopher makes this consideration very usefull for what hinders but that a scoffer may in some things speake the truth and make the same truth usefull But this is certain They who are risen with Christ whose affections are upon their treasure which can be no where but in the heavens for there Christ sitteth they are filled with the beautie and glory thereof filled I say as we read the house was The priests could not stand to minister for the glory c 2 Chron. 5. 13 14. of the Lord filled the house of God so is their house filled their soul I meane with the glory of the things of Christ that the world can finde no roome within their house so filled with glory The world is indeed as it is but See Chrys Ad Pop Ant. Hom. 15. as a point to them and they are at a point for it heaven is before them and the great and durable mansions there no matter for the stuffe of the earth let her keep her gifts her pleasures and profits for as the brother said they have enough they have the pearle for they bid to the price of it they have it and they have enough And so much to the three demands or enquiries touching the earth the resolves thereunto and instructions therefrom 2. It followes that we take a generall view of the things on the earth And behold variety of objects all to refresh and comfort to instruct and humble me I have no sooner set my foot abroad but presently I see There an hill here a dale There a barren ground here a fruitfull There good fruit here weeds d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chysost in Gen. cap â— Hom. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Bas in Hex Hom. 2. There the sheep feeding here the horse and oxe ploughing There the sheep giving us her lambes and her wool here the cow giving her calf and her milk so we have from both first an increase and then their flesh cloth for our backs and food for our hunger There I see herbs flowers trees leaves seeds fruits perhaps now in their winter and withered quarter or in their Spring-time and new dresse receiving a new life again whether so or so they give cleare evidence that what is quite rotten now shall revive again e In resunectionem suturam omnis natura meditatur Expectandum etiam corporis ver est Minut. Felix p. 24. in fol. l. 19 The Spring is the resurrection of the year And consonant to reason it is That man for whom all things spring and rise again should have his spring and rising too Tertul. Here I see an hedge and as much care to keep it strong as there was to plant the field with any of all these There I see
face of the world in the earth g Verse 12. Fire and hail snow and vapour stormy windes fulfilling His word h Psal 148. 8. And now our eyes are in this ascending line as the minde IIII. of a truly wise-man who delighteth himself in the Lord rideth on the high places of the earth is fed with the Heritage of Iacob i Esay 58. 14 His minde is above the windes and stormes and clouds where all things are calme serene and quiet And I know not how high our eyes discerne but this is not the least wonder That our visive facultie can ascend so high and not be tyred is the wonder indeed The foot is quickly tyred not so the eye Good reason for that saith the Father k Chrysost Hom. ad Pep Aâ—t but a gracious providence in it too because of all our members or servants none so necessary upon all occasions as is the eye And therefore that must not feel a wearinesse as doth the other faculties that it may be quick and expedite upon all services The eye can through this large perspective of the aire by which medium I can shew a childe and make it understand what is a diaphan or transparent body the eye can behold the highest starres and in the twinckling of an eye that short moment of time the eye can do it And this is an height that cannot be measured For for ought I can learn the highest starres are as high above the Sun as the Sun is above us and how high that is we may judge by what the Sun and starres seem to us below It is a mathematicall conclusion that hath the certainest grounds of any art that the Sun for quantitie and bignesse thereof would make an hundred sixty earths being so many degrees bigger and yet it seems to us at this vast distance l If that ascending line could be drawn right forwards some that have calculated curiously have found it five hundred yeares journey unto the starrie heaven Dr Hall contemp no larger then a sieves bottom and the least of those starres is fifteen times bigger then the earth yet by reason of that great gulf betwixt the starre and our eye it seems but like the apple in our eye or the pearl and diamond in our ring Thus high can our eye ascend and in a moment of time how then can I think any thing unpassable or impossible to the eye of faith It findes a way or as it was said of one it makes a way through all difficulties If God hath given such a power or quicknesse of elevation to our bodily eye this little candle of the body that it shall light us through this vast gulfe and void space unto such a distance and with such speed what then is the power of the souls eye when it hath received an anointing from above How much beyond those starres can that eye pierce The Saints shall stand and wonder with admiration m 2. Thes 1. 10. but they can never be at a stand they know whom they have trusted and that to Him nothing is impossible Nay He that did make the eye was He who gave a greater power yet to the eye of flesh even to see as farre above the starrie heaven as it is for ought I know to that heaven even to the heaven of heavens and to see them opened and the crown of our glory there n Acts 7. 55. This the Lord can do to show the might of His power and to assure His o Bright Revel 2. 13 p. 33. Antipasses all His faithfull Martyrs by the first that they shall not look to Him or wait for Him in vain their expectation shall be satisfied to the full and beyond For though that was an extraordinary case yet this is ordinary and secured unto the faithfull that whosoever is full of the Holy Ghost who looks up stedfastly into heaven who sets his face thither-ward p Luke 9. 51. he that girds q 1. Pet. 1. 13. up the loines of his minde they are the strength and Basis of the body r Chrysost in cap. 6. ad Eph. Hom. 23. and do imply the strong resolution and activitie of the soul I mean then He who is strong in his God and hath his hope and his heart fixed on Him â— Chrysol serm 24. de servo vigiâ— pag. 81. He shall see though his outward eye have not the same clearenesse of vision he shall see as great things as Stephen did he shall see heaven opened the glory of God and the great things that Christ hath done for him for which he shall be admired of all the Saints in that day So much to that which seemeth not the least wonder that God hath given our outward eye such an elevation of sight And now that our eye is thus elevated what and how great are the things which we do see We cannot give answer nor make report thereof I do not wonder that Paul whom the Father elegantly calls an earthly Angel Å¿ Chrysost Tom. 1 de poenit continent and an heavenly man that he being caught up into the third Heaven could not utter what he heard there for it was unutterable He whose eye is but upon the outside of that paradise beholds such great things there that we cannot utter nor comprehend what we see There I see the heavens stretched over me like a curtain thence it hath its name in Hebrew but in Greek and English a firmament because it is firme and fast This I see because it seems to terminate my sight but I know not what I see nor know I how He buildeth His stories spheres in the heaven t Amos 9. 6. but I know it is fully called the firmament of His power Psal 150. 1. And that is all I can say of it for the out-spreading of that Canopie is unutterable and unconceiveable There I see those fierie Globes each of them many degrees bigger then the earth yet in comparison with that out-spreading firmament each of them but as a diamond on the ring or point in a circle If I think upon the the glory of the Creator as I should do for if these be so wonderfull how much more wonderfull is the Creator hereof This thought thereof swallows me up as a drop in the ocean How farre beyond the scant compasse of mans understanding is it then to conceive of the glory of His Saints for it is said They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousnesse as the starres for ever and ever x Dan. 12. 3. nay it is said They shall shine forth as the Sun y Mâ—tt 13. 43. nay more They shall be like unto Him at His appearance z 1. John 3. 2. And surely though this glory be incomprehensible yet our understanding may conceive and comprehend that so it is for if the Lord hath beautified the
thing therefore thou wilt get wisdome and with all thy gettings thou wilt get understanding Å¿ Prov. 4. 7. which only consolidates a man making him like armour of proofe or like a rocke for it fixeth the heart on Him in whom is everlasting strength Thou must consider also That an account must be given and the greater thy receits have been the greater thy accounts must be Line upon line and precept upon precept fills up the score apace A man looks to reape liberally where he sowes liberally And as God did bountifully reward the faithfull servant so did He severely punish the unfaithfull and negligent In the last place consider this and it sufficeth That a worthy name is called upon us even the name of Christ of whom the whole Family in Heaven and Earth is named Eph. 3. 15. A name which will honour us if we honour it which will highly exalt us if we exalt it And this we do when our conversation is honourable and as becommeth in heaven though amidst the things of the earth If there be a precise walking a good and suteable conversation worthy that name The Scripture acknowledgeth them Chrisâ—ians or the anointed of the Lord who live Christian-like according to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazian Oral â—1 p 378 then the Christian is the honourable person as the fruitfull vine the best amongst the trees or as those which were very good x Jer. 24. 5. But if we defile y Read page 36. that name by an unworthy conversation then are we the basest of men like the barren vine z Ezech. 15. 4. fit for nothing but the fire or unsavoury salt very bad and to be cast out a Christians are the worse the better they should be the more sacred their name the more accursed their guilt c. Read Salv. de Gubâ—r l â—â—â— the end and Li. 4. within two leaves of the end Christiani deteriores sunt c. Reatus impii est pâ—m crimen It is a good conversation which commends a Christian and that only and which proves him so to be not miracles if a man could work them not revelations if a man could see them not signes and wonders if such a power were given from above It is the conversation which is all in all and justifies before men If I do not the works of my Father beleeve me not b John 10. 37. Our Lord said thus of Himself His work should testifie of Him c Luk. 7. 21. and be a foundation of their faith works are the standard by which we must be measured also whether we are in Christ and Christ in us If we do not the works of Christ such as He hath proposed for our example It is a vain beliefe a conceit only To think we are Christians Our works tell the world what we are for those the world sees and heares and by them we either glorifie our Father in heaven or give cleare evidence that we have denied the Lord That bought us d 2 Pet. 2. 1. Redeeming from a vain conversation e 1 Pet. 1. 18. Chrysostome speaks usefully to this point where he speaks concerning the title of Lukes f Tom. 5. second Treatise Thus he speaks It will not profit though we could say In thy name we have prophesied cast out divels cleansed Lepers wrought miracles c. neither this nor that commended the Apostles but their Acts their Doings And these are To be chaste modest temperate meeke gentle kinde pitifull To bridle our anger to subdue our passions to mortifie our affections In a word to exercise all grace This is Action this Doing this tells us we are Christians in deed living Christians And it takes of that great objection which is put in our way saith the same Father and it is of infinite use when we stirre up our people to follow Paul as he followed Christ we say unto them ye must imitate Peter ye must follow Paul ye must be like Iohn and ye must doe as Saint Iames did What even so just to that Coppy will our people say We cannot it is not possible we should there is no strength in us to do as they did They made the lame to go They raised the dead cleansed the lepers so they did we cannot do so we cannot follow them Say not so replyes the Father say not that we perswade to impossibilities things above all strength we tell you not That you must restore the sick worke miracles c. If so you could do it would do you no good it could give you no boldnesse before the Lord in that day A miracle doth not bring unto Heaven but a conversation heaven-ward Imitate the conversation of the Apostles and ye shall have no lesse then the Apostles did receive Follow peace with all men and holinesse go about doing good abounding in the worke of faith in the labour of love in the patience of hope g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Nazâ—aaz Orat 3 p. 77. So the Apostles did do so and ye shall have an Apostles reward For signes and wonders made not the Apostles happy but a pure life The summe is and this our great lesson we have a worthy name our conversation must be answerable we must live act do worthily We must by a good conversation build up our selves and others If we answer our name we will to our power do worthily in Ephrata and be famous in Bethlehem h Ruth 4. 11. I conclude with a short prayer and a short exposition on the same It is Hierom's prayer for his friend and his exposition upon it too i Hier epist l. 1. ep 35. p. 47. My prayer and heartie desire is That the Lord would in that day acknowledge the childe amongst those his children who are very good k Ier. 24. 5. That 's the prayer his exposition this The Lord loveth those who are upright in their way who are hot that is who are burning and shining lights who are seething hot fervent in prayer zealous of good works such He loves in such He rules with such He dwells and delights And He turns not away from those that are cold sinners of the Gentiles publicans notorious sinners key cold dead in trespasses and sinnes from such cold wretches such we were all He turnes not away But there are middling persons of a middle temper halting betwixt two or like a cake halfe baked neither good nor bad neither hot nor cold such the Lord hates He speweth them out that is they are an abomination His eyes can be no more towards such then ours towards our vomit which our overcharged stomacks have cast up and now our eye doth loath x Bright on Revel cap. 3. 15. 16. Mediocritas hic est pessima Nihil in te mediocre esse contentus sum totum summum totum perfectum desidiero Hier. Lib. 2. Epist 15. â— pag. 187. My prayer is
Make this use we must of the casualties And forget we must not the many diseases this vile body is suâ—ject to which we have been kept from or delivered in Plinie reckons no fewer then 300. from top to toe I mention but two and they be capitall ones the Evill and the Falling sicknesse very incident to children and makes their life but a deatâ— to themselves and friends That we have been preserved and delivered thus and thus what a mercie herein what praise therefore 3. He hath ranked us in His highest form amidst His chiefest creatures that our thoughts should be on high and our wayes on high Noble creatures we are of an heavenly stamp impresse and superscription that our carriage and deportment should be answerable Oh then how is it that the horse and the mule which have no understanding should teach their Lord and this Lord so brutish that he will not be taught by them We put bits in our horses mouths and they obey us The doâ—ge follows our foot and will be struck by our hand the d Jer. 8. 7. Stork the Crane the Swallow know their season The e Isai 1. 3. Ox knoweth his Master and the Asse his Crib but man is become brutish he considers not Every f Jam. 3. 7. kinde of beasts and of birds and of Serpents and things in the Sea is tamed and have been tamed of mankinde But man is the unruly creature the ungoverned person yet hath he reason to guide him Reason I say the crown and dignitie of a person when the naturall powers and noble faculties are entire and sound a great good mercy go to Bedlam else and enquire we there but that we need not do we need but go sit down and hearken there and then we must needs say Oh what a blessing is it what a mercy that we have the use of reason that our understanding-part is sound and perfect He hath reason I say to guide him the fear of the Lord to awe him His word to instruct him and if he be not guided reclaimed taught he will have no excuse no pretext for himself for saith g In Gen. Hom. Chrysostome man tameth the Lion and he leads the Beare and he frays the 9 p. 85. Serpent that he hurts him not thou art unexcusable then O man if thou art an ungoverned creature so the Father reproves man made in Gods image And Elihu to h Joâ— 35. 10. â—1 Iob gives us as full a reproofe and concludes the use saying But none saith where is God my Maker who giveth songs in the night Who teacheth us more then the Beasts of the earth and maketh us wiser then the fowls of heaven 4. Lastly he hath given us our parts proportion and comelinesse in all nothing wanting what praise therefore we have the candle of the body whereby we escape the pit under us and the rock before us a great mercy ask him else who at noon-tide gropes his way as in the night We have tongues whereby we may make our thoughts known and eares we have whereby we understand what others say to us The nose beautifies the face we must not forget that for a great ornament it is as the want thereof defaceth and disfigureth nothing more the Virgins thought so who saith the i Barthol Anat. li 3. c. 10. p. 143. â— Anatomist and out of our Chronicles too cut off their noses that they might prevent both love and lust from their amorous but bloudy conquerours This organ we have a great comelinesse to the face and the stomacks taster it is of as great use also We have hands both the instrument k Putean Epi. 17 of instruments an excellent instrument We have feet two whereby we can walk and go and as occasions are run all these instruments we have and exceeding great mercies all these Ask him else who hath eyes but sees not a nosâ— but smels not a tongue but speaks not eares two but hears not no more then the deafe l In Scotland Heylyne Geogrâ— pa. 503. stone we read of or then if there were seven walls betwixt him and the speaker ask him and him who hath no hands or but one or if two yet no use of either ask him and him who hath no feet or but one or if two yet walks not ask him Ask we this man and that and the other and say we what we are assured these defective persons would all say Oh what mercies are these of what use and account how pretious should these be everie one in respect of both their use and esteeme How do these organs these instruments adorn beautifie honour the outward man how serviceable are they thereunto Oh how should we serve our Creator who hath made us so how should we not give all and every part to serve Him and to advance His glory And so much so little rather to the outward frame of body and to the great and many instructions there from The inward frame of spirit comes now in the second place to be treated of CHAP. II. Our inward frame of spirit how naturally depraved THou must now take a view of thy inward frame the frame of thy revolting heart revolting I say from Him who hath done all this for thee whereof thou hast heard who summes up all things in Himself being all-sufficient the fountain and Ocean of all our happinesse from Him are we parted and to â—isternes we are come to creature-comforts which emptie faster then they fill yet after them our hearts wander from creature to creature for so our comforts here lie scattered like the Bee from one flower to another seeking fulnesse but finding emptinesse for our owne findings are sinne and death Such a generation we are and so degenerated even from the day that we were born for Grace makes the difference and separates not the wombe polluted in our owne blood to the loathing of our persons and the magnifying of His grace who regarded so low an estate making it the object of His pitie So here in this Chapter I can make no division for though I am to speak of a Body which hath many members of a Root which puts forth many branches yet is it but a body of death a root of bitternesse And so spirituall it is in working so speedy and quicke and with such consent and agreement also that I can see no more reason to divide here then Abraham did to divide the Birds But them he divided b Gen. 15. 10. not It is sufficient to shew this body as in a glasse darkly how filthy and lothsome it is And for this purpose we will look on the 16. Chapter of Ezechiel which gives the clearest reflexion and as fully sheweth a man to himself as any glasse in the world But then the eye must have a property which the outward hath not to look inward and to see its self which imployeth it hath received an anoynting from above But whether
before the Lord in humble confessions as followeth k Oportet nos esse tales scilicet verè poenitentes non possumus esse tales Quid hic faciemus Oportet ut cognito te tali non neges te talem sed in angulum vadas juxta consilium Christi in abscondito ores patrem tuum in coelis dicens sine fictione ecce optime Deus poe â—itendum mihi praecipis sed talis sum ego miser quod sentio me nolle neque posse quare â—â—is prostratus pedibus c. Concione de poenitentiâ An. 1518. Lord thou hast set a fountain open but to us it is sealed Thou hast bid us wash and be cleane we cannot we are no more able to wash our selves then we can take out the seeming spots in the Moon Thou hast said When will it be c. we say it will never be no not when the Rocks flie in pieces and the earth shall be no more but then it shall be when thou giving that thou commandest art pleased to make us as thou wilt the heavens and the earth all new Thou hast commanded us to come unto Christ that we might live we cannot come no more then Lazarus could by his own power cast off his grave-clothes and turn up the mould from over his head and stand up from the dead We are bound up in unbelief as within gates of brasse and barres of iron Thou hast said Turn ye every one from his evill way we say we cannot turn r Lay down thy heart under the Word yeeld it to the Spirit who is as it were the Artificer can frame it to a vessell of honour Mr. Reynolds on Psal 110. pa. 42. no more then we can turn that glorious creature which like a Gyant runnes his course so gyant-like we are and so furiously marehing on in our own wayes of sinne and death This is but part of our confession 2. We must acknowledge also that righteous is the Lord in commanding what is impossible for man to do Because the Lord did not make things so at first He gave us a great stock to deale and trade with but like unfaithfull stewards we have wasted the same and so have disinabled our selves Our inability was not primitive and created but consequent and contracted our strength was not taken from us but thrown from us This is the principall point of confession our inabilitie comes out of our own will Å¿ Read and observe with all diligence Mr. Dearings words on the third Chapter to the Hebrews ve 8. Lect. 15. Sentio me nolle neque posse I finde that I neither will nor can before D'S S. p. 215. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To be feverish is not voluntary but my intemperance which causeth a fever is voluntary and for that I am deservedly blamed pained No man chuseth evill as evill Transl out of Clem. Alex. Stro. l. 1. p. 228. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin is my voluntary act Loco laâ—d l. 2. p. 294. Cesset voluntas propria non erit infanus originally we will not be cleansed as Thâ—â— * Joh. 20. 25. so say we in effect not we cannot but we will not we 〈◊〉 deny the Lord that bought us we will not come unto 〈◊〉 that we may live so stiffe are our necks and so hard our hearts that we will not turn for though out of the very principles of Nature we cannot but desire happinesse and abhorre miserie yet such a deordination and disorder lieth upon our Nature that we are in love with eternall miserie in the causes and abhorre happinesse in the wayes that lead unto it our will is the next immediate cause of sinne it puts it self voluntarily into the fetters thereof Necessity is no plea when the will is the immediate cause of any action Mens hearts tell them they might rule their desires if they would For tell a man of any dish which he liketh that there is poyson in it and he will not meddle with it So tell him that death is in that sinne which he is about to commit and he will abstain if he beleeve it to be so if he beleeve it not it is his voluntary unbelief and Atheisme If there were no will there would be no hell as one saith And this is the confession which goes to the core of sinne and it must not be in word and in tongue but in deed and in truth for it is the truth And if we can thus spread our selves before the Lord if we can willingly and uprightly t Read our second Reinolds on Rom. 7. p. 262. own damnation as our proper inheritance to that the heart must be brought and it is the Lord that meekneth it so farre if we can willingly resigne our selves for nothing is left to man but duty and resignation of himself it is not u Oportet pium animum velle nescire Dei secre tum superse c. Impossible est cum periro qui Deo gloriam tribuit eum justificat in omni opere voluntate suâ Lut. Psalm 22. Christus faciet poenitentes quos jubet poenitere supplebit de suo quod dâ—est de nostro Lut. de Poenitent 1. Pet. 1 8. possible then that we should perish He will make supply of His strength what is wanting in ours He will give what he commands He will give clean waters He wil create peace He wil strengthen our hand to lay hold on rich and precious promises And then we cannot possibly be barren or unfruitfull in the knowledge of the Lord Iesus Christ we cannot but gird up the loins of our minde giving all diligence x 1. Pet. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Shew me a man that ever learnt an ordinary Trade or lived upon it with ordinary diligence point me to a man that was bad yet laboured to be good or who was good yet took no pains to be better Chrysost in 1. Ep. Ad Tim. cap. 1. Hom. 1. About ordinary things very easie matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we take extraordinarie paines but great and extraordinary things we think we may attain sleeping Chrysost 4. Tom. de Vita Monast cap. 7. ordinarie diligence will not get ordinary preferment much lesse will it a Crown The Scripture saith Giving all diligence waiting the sealing and testimony of the Spirit and walking in all the wayes of righteousnesse whereto the Apostle presseth at the end of everie Epistle for whom the Lord justifieth He sanctifieth and if we finde no fruits y For the certaintie of faith search your hearts if you have it praise the Lord. But if you feele not this faith then know that Predestination is too high a matter for you to be disputers of untill you have been better schollers in the School-house of Repentance and Justification I wade in Predestination in such sort as God hath opened it Though in God it be first yet to us it is last
the same reason more incident unto them They may have lesse inward worth and beautie to commend them and therefore do they the more paint and adorne the outward Likely it is that they do not so well discerne the simple and naked truth of things and therefore delight themselves in feathers toyes flattering conceits false valuations They are not so well able to study nature as men may and can therefore may they it is not proper to say they may and yet more excuseable it is in them then in men they may please themselves with polished Art at the best but natures Ape rather then with that which is simple and naturall with very appearances affâ—ctation and pompe rather then with reality and substance rather with that which is borrowed then with that which is proper and naturall Lastly they may not be so able to study themselves The principles they consist of The foundation they stand on The vilenesse of the body The excellent worth and dignitie of the soul The faculties of both body and soul The excellency of that end for which they received them Where these defects and wants are as in all they are for naturally in all as was said there is more of the fool then of the wise and the more or lesse they are in man or woman accordingly will he and she more or lesse reckon and account of falshood and outward appearances before verities Lying and base vanities before realitie and substance and so are pay'd accordingly with winde and counterfeit ware instead of currant commoditie for these vain conceits and false valuations will prove but poore and shrunken things in the end For from hence it is and so we may go through all things that do lift up man and blow up that bubble hence it is That our clothes made for necessity and ornament yea to make us humble and thankfull humilitie and thankfulnesse still go together do prove so contrary to those ends priding us up in our own conceits and dishonouring us in the eyes of others Hence it is that we are such Fashionists so phantastick and changeable that way That the Taylor can as hardly fit us as the d Plut. Conv. 7. sapicat man so goes the fable could fit a garment for the Moon Hence it is That our haire made to cover our scalp doth in a windy humour to a base fashion cover our face and that part of it which of any should not be covered So that which was made for an ornament and we should finde it so if we wanted but an eye-brow is so nourished and let to spread out so that it makes the person look like a furie Hence it is that we do tread like the Antipodes if the word were proper clean contrary to nature hiding that which should be covered and covering that which should be hid Hence it is That our eyes feet fingers our whole gesture and deportment do make so plain a Commentary upon the heart That if I may apply it so he that runnes may read the present humour and state of the minde and will so great a discovery of our dissimulations the gesture is for that speaks to the e Many have secret hearts and transparent countenances Essayes 21. p 128. eye as the tongue to the eare Hence it is That the inward beauty is so neglected and the outward so set out and highly prized when as beauty and strength will be much wasted by one fit of an Ague yea f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Basil in Hex Hom. 5. quite gone in one night Hence it is That Knowledge doth puff up That Learning makes proud which is not Knowledge indeed nor Learning but our ignorance and going backwards a windie and flatuous conceit of both True Learning the more it is and the truer it is the more it humbles the closer it lies the lesse noise it makes Hence it is That the rich mans wealth is his g Prov. 18. 11. Strong citie and as an high wall for all this is but in his own conceit Hence it is That men in eminency of gifts and place are so taken up with the person for a time put upon them That they both in look and speech and gesture shew that they forget their naturall condition That they must lay aside their persons and dye like men and give account as stewards what they have gained Lastly hence it is That our owne Righteousnesse seemes so lovely in our eyes when as it is but like filthy rags and dung such things we may not otherwise name so filthy they are And were it considered it would help much to cast a spewing upon our glory h Hab. 2. 16. Act. 8. 9. Thus we have seene what it is and whence it is that blows up the vaine heart of man making it think of it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above what is meet i And thence we may fetch helps and remedies against its pride for if it is but a vaine opinion a flattering concâ—it a false valuation of things that doth deceave us we must labour to rectifie our judgements and to understand the truth and realitie of things that we may not be deceived Secondly if it be the want of the right knowledge and true understanding of our selves that makes us over-value our selves we must learn to understand and read our selves a great and an hard lesson k An hard thing to know ourselves Not only the eye of the body but of the minde too wants this noble facultie of looking inward c. Translated out of St. Basi Hex Hom. 9. p. 103 and our own principles so as we may know our selves to be but men poore weake men deceitfull upon the ballance and very wanting The summe is we must study how to rectifie reason and to take a true scale and a right estimate of our selves and things not as they seeme and appeare to bee but as they are indeed at first †1. Is it my apparell that would puffe me up because my cloth is of a finer threed then some others is This is a false valuation for the sheepe had it on its backe before my selfe yet was it but a sheep then and the same now so Sr. Thomas More would prick the bladder and let out that windy conceit l Hanc ovis olim gestavit nec aliud tamen interim quà m ovis suit Vtop lib. 2. pag. 166. †2. Is it the gorgiousnesse of my apparell the pompe of the same which would puffe me up That were but a m Act. 25. 2◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fancy and a windy conceit also A poore ornament it is which is put on and off And a windy conceit it is and most unworthy of a man to be taken with the shining or glittering of some Gold-lace or Iewell who can point to the earth below him to the Lilly there And to the heaven above him to the Sun and Starres n 〈◊〉 〈◊〉 〈◊〉 〈◊〉
expect to have communion with God we must addresse our spirits before Him p Incentiva vitiorum slatim in mâ—nte iugulabâ—s parvulos Babylonis allides ad Petram c. Hier. lib. 2. ep 18. p. 216. we must be pure not in body only but in heart also nay we must be in our measure pure and holy as He is if we look to see Him as He is We must consider withall That our unclean spirits make us like that Spirit who though he commits no corporall uncleannesse some tell us of sexes in divels or assumed by them and of their filthinesse that way q Succubi Incubi Zanch. de oper Dei lib. 4. cap. 16. Aug. de Civit. Dei lib. 15. cap. 2. yet he is called an uncleane spirit And as he is he is called which tells us That the uncleannesse of our spirits and hearts as it is the greatest defilement so it doth make us most like the divell And therefore if this uncleane spirit or our selves have stirred a sinke in our soules we must not stirre it more by our imagination but as we use to do when a sink is stirred we go into a sweeter roome so we must remove our thoughts and take off our imagination from stirring and puddering in that filth And this we may do by finding it some sweeter more cleanly and befitting work It is certain that the imagination hath a power if it be put forth but that requires an other power to raise it selfe as swiftly and as quick which is the excellency of it to heaven to the high and great things there as it will descend to hell though it be a naturall descent to those black things there And it is certain too that hopes on high will lead to thoughts on high The noblenesse of the soule and thoughts thereof and of great things prepared for it will remember our imaginative facultie of noble work of high and weightie considerations If our affections be indeared to any sensuall delight they will drown our fancies therein and on the other side our fancies quicke and nimble though they be yet will they move heavily and die in their excessive motion to the things below if the soule be taken up with the Love of the best things And this leads me to the last thing which is a more speciall and soveraign vertue to help and fortifie our soule against her sensuall appetites I meane such helps which reason can suggest I know if the Eye of the Lord awe us Job 31. if destruction from God be a terrour unto us if the spirit of holinesse comes into the heart then the work is done 2. In the last place then because our imagination hurteth and betrayeth our succours within by false representations and by preventing reason usurping a censure of things before our judgements try them whereas the office of imagination is to minister matter to our understanding to work upon not to lead it much lesse to mis-lead it sith I say our case is so and so depraved our facultie is we must take great heed and give all diligence That as one excellently adviseth we suffer not things to passe suddenly from the imagination to our will and affection we must aske advise first of our judgement That is the light and eye of the inward man and we must pray for the inward anoynting whose office it is to weigh things in the ballance and so to discerne This judgement doth acquaint the minde to ballance reasons on both sides and to turne backe the first offers and conceits of the minde and to accept of nothing but first examined and tryed There is a sicknesse of fancy and there is no way to cure it but by advising with judgement We shall as Saul in another case account the wayes of sinne and death even the shedding our own souls bloud in the pursuit of our own appetites and the libertie to satisfie the same All this we shall account a compassion r 1 Sam. 23. 21. if judgement do not come betwixt our imaginations and will The tumults and distempers of the soul though they rage in silent darknesse would be in a great measure quieted if summon'd before strength of judgement and reason Therefore when any desireable object presents it selfe to our imagination and solicites for admittance we must not open before reason and judgement have done their office We must take Soules Cons p. 284. off our selves upon what ground we entertain such a conceit whether we shall have the same judgement after we have yeelded to it as now we have and whether we will have the same judgement of it in sicknesse and death and at the day of reckoning as we have for the present That which is of it selfe evill is alwayes so at one time as well as another if the time will come when we shall think those things to be vain which now we are so eagerly set upon as if there were some great good in them why should we not thinke so of them now when as the reforming of our judgement may do us good rather then to be lead on with a pleasing errour untill that time wherein the sight of our errours will fill our hearts with horrors and shame without hope of ever changing our condition Think we hereon before we have swallowed the bait It is of specaill use to awaken the soule and to stirre up reason cast asleepe by over-powring lusts and Satans charmes of great use it is to scatter the clouds through which things seeme otherwise then they are that so we may discerne and judge of things according to their true and constant nature Is it a known and noted story That a great Commander being ready to perish with thirst delivered up himself and his command into his enemies hands for a cup of drink who so soon as he had quenched his thirst had these words For how short a satisfaction have I forfeited all my former contentments The morall of it is as well known It seems to imply thus much That he did as we all are ready to do in desireable things suffer the thing he desired to passe too soon from the imagination to affection and he made choice before his Iudgement had done its office and thereby lost the command of himself But indeed though there is use in it yet in this case it doth not presse home nor is it full to the purpose for if we should suppose Kingdomes in one scale and a dish of water in an other we know which would weigh down so low that it would be great folly to make the comparison But now again if we shall but consider how dependent a creature man is which doth engage his service to his God and to how weak supports his life is beholding and that he is in his best estate but vanitie and that his Crown cannot help or ease the head-ach nor can all the pomp and glory of a kingdome refresh his fainting spirit which yet as
shame my selfe or hurt them Did not he that made them make me Have we not both the same masters over us on earth and would we not be used kindely and gently by them And have we not all one Master in heaven See the first Part. chap. 4. sect 12. and would we not all finde mercy there Yea but he is thus and thus and doth so and so and so often he hath provoked me I must check my selfe now with this and it will surely calme and coole my spirit how m Chrysost in ep ad Rom. cap. 8. Hom. 14. pag. 206. 2 Pet. 3. 15. Rom. 2. â— much and how long God hath borne and forborn me And can I be impatient now The long suffering of the Lord is salvation It was salvation to Saul waiting till he became a Paul so was it to Peter waiting till he went out To us else we had been before this consumed Marke this and enlarge thy meditation upon it I it will be a meanes to frame upon thee that ornament of a meeke and quiet spirit which in the sight of God is of great price for if I can say to my selfe but thus much how long suffering hath the Lord been to me ward I cannot be short and eager spirited toward my brother I cannot say more which is more pressing and availeable to subdue my passionate spirit and to gaine that constant and comfortable temper which resembles the highest region of the ayre where there is still a perpetuall serenitie and peace Lastly are they the wrongs and unworthy usage from others hands and tongues that have put me out of the possession of my selfe or are they crosses in my estate that trouble and disquiet me Then thus I must check my selfe By looking narrowly into my selfe and up to an higher hand as the children of wisdome have done I must remember the ten thousand talents There is nothing that can be thought of of more force to win upon a passionate spirit and to frame it to lowlinesse lovelinesse calmenesse and unpassionatenesse which is the cement of societie and sweet converse nothing I say of such force as these considerations First of Gods all disposing over-ruling hand who is so good that He would suffer no evill to be were He not so powerfull that out of the greatest evill He can extract the greatest good Secondly The riches of His mercy that forgave ten thousand talents And should I flye at the throat of my fellow servant for a few pence Thoughts hereof will frame us to a setled reposed estate and an unpassionate spirit But the remedy of remedies the most certain and excellent remedy whereby to shoare-up and underprop the soule against the shakings and impetuous blustering of this weake but impotent distemper which bloweth hard and boasteth great things The best remedy I say is To addresse our spirits before the Lord To look to Him who rebuked the winds and Seas and they were still We may say of this fiery exhalation as is said of the tongue n James 3. 8. a fire too and angers first o Prima semper irarâ— tela maledicta sunt quicquid non possumus imbecilli optamus irati Salv. De Gub. lib. 3. pag. â—1 weapon But this unruly evill can no man tame we must then pray and in our prayer p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 17. pray that is we must pray earnestly we must wrestle and weep in our prayer before the Lord That He would hold in our spirits calme and meeken the same We are taught of God to love one another saith the Apostle we are so indeed saith the Father For no man can teach it and if God teach not we shall flye off and all to pieces like an unserviceable piece of Ordnance before we are discharged We shall bite and devoure on another Vpon every occasion we shall flye out into sparkles of heat like the sonnes of the coale as one speaketh which if you blow it will sparkle in your face behold then how great a matter a little fire kindleth q Jam. 3. 5. We may allude here to what we reade spoken of the Leviathan r Job 41. 21. An angry-mans breath kindleth coales and a flame goeth out of his mouth But if God meekens the spirit if He humbles the heart all this fire will be quenched or if not so yet so kept in this fire shall be that no burning lamps no sparks shall leap out I meane nothing shall be done or spoken which may kindle wrath but much yeelding there will be much forbearing in the spirit of meeknesse as we learne by the example of Abraham who yeelds unto the younger rather then difference shall arise And the true sonne of a gracious father will yeeld not to Abimelech only but to the Heardsmen of Gerar though the place shall Chrysost Ibid. carry a memoriall of the contention there and injury done to Iacob there the taking from him that which God and nature makes common yet rather then there shall be any contention Isaac yeelds and accepts of an apologie or defence afterwards though never a word thereof true And this is meeknesse and patience indeed mildly to yeeld not to superiours only against whom perhaps we cannot stirre and be safe but to yeeld to inferiours such we would have disdained as Iob saith Å¿ Chap. 30. 1. to have set with the dogs of our flocke This is a point of a meeke spirit indeed And this is a spirit of Gods own framing even His to whom these two things do of right belong To subduâ— iniquitie and pardon sinne Marke it The Lord He it is who subdueth every distemper of the soul which vexeth there and pardons all the iniquity t Micah 7. 18 19. therefrom casting it as into the bottome of the Sea therefore to Him we must seeke I conclude with the wise mans lessons v Prov. 16. 23. 24. Verse 32. The heart of the wise teacheth his mouth and addeth learning to his lips Pleasant words are as an honey-combe sweet to the soule and health to the bones He that is slow to anger is better then the mightie and he that ruleth his spirit then he that taketh a citie I know That before I came off from this point I should have spoken more concerning the tongue and the government thereof But the subject is so large and 〈◊〉 largely handled That we cannot say a little of it It is me thinks observeable That he who wrote a booke thereof was a whole yeare so himselfe saith bethinking Drexelius himselfe what to call his booke which if I remember he was ten yeares in composing At the length he intituled his booke Phaeton and we know what is faigned of him as we do know what was the originall of that fiction But the Title fits very well and the Spirit gives good warrant to it For the tongue is a fire a world of iniquitie x Jam. 3. 6. it defileth
this is the main and chiefe help to bound and order our affections even to look up to the Lord that as He hath planted them in the soul He would order them so there that they may tend to Him and for Him Other rules and considerations there are which may help some thing to calme our affections as followeth 1. Let this be a standing rule Nothing deserves our sorrow but sinne and the losse of Gods favour by sinne It is seasonable at no time I speake of some exceeding that way for man must not have if it might be an Apathie he must not be without naturall affection like a stock moved at nothing no This is the commendation of a true Christian That he hath strong affections but through God he is mightie to command them It is I was saying seasonable at no time but at our prayers and with our instructions saith i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Colos Hom. 12. Chrysostome It is pitie that such a sweet and fruitfull affection should like water run-out to waste should be spilt upon that which cannot profit 2. Nothing commands our feare but God and if we keep to Him He will be our Sanctuary if it be removed from Him we shall feare every thing 3. We must use this world but as if we did not use it use it but enjoy God In the one is changeablenesse and vexation in God is no variousnesse nor shadow of changing The world and things of it are but the cisternes of comfort they quickly emptie and dry up God is an ever springing fountain 4. Many things will command our love and must have it but we must hold it under command and to its rule In God and for God we must equall nothing unto Him much lesse account of any thing above Him He will have no corrivall that which we equall with Him will prove our snare that which we honour above Him will be our shame and sorrow 5. There are some times when there will be some flushes of joy some exceeding that way as it is hard in any passion of the minde to keep just measure But there is never more need of watchfulnesse then at such times It was a fit season for the Father to be at his Sacrifice when his Children were at the Feast I have observed times of feasting and merriment strangely crossed to call back the heart which would soone forget if not loose it selfe and to teach man to feare at all times In such cases as these such thoughts as these may help to allay the over sweetnesse of our contents as thus to think Now I could sing for joy for we give no time for Calvish mirth others there are who at this very time do sigh for heavinesse of spirit and groane under heavy pressures k Hic nuptias ibi planctum c. Hier. 21. 22. lib. 2. â— pag. 247. As a member of the body my passion of joy must be moderated with my compassion l Remember my bonds Colos 4. 18. Lege Chrysost Calamitas illius fores pulsaâ— qui aliorum calamitatibus non movetur I will speake in Hirons words they are to this purpose There is a wedding in that house to day and there they are merry with them I should rejoyce In the other house there is a funerall a beloved yoke-fellow or a deare childe is carrying forth to buriall there are sad hearts we are sure I should weep with them for this is to be like minded to be companions with others as members of the same body I must think again I know not how soone their case may be mine Mirth and sorrow have their turns and I know not how soone they may exchange with me As I shall let my heart loose in the one the lesse command I shall have over it in the other As my sensuall contentment shall dilate and expand my heart so will sorrow compresse and shrink it up If my heart be as light as a feather in the one it may be as heavy as a stone in the other it was Nabals m 1 Sam. 25. case Let me ever finde out something even in the midst of my mirth Christian-like to leaven it so I may more likely finde something in my sorrow to sweeten that also The maine and principall lesson is That we sawce our earthly joyes with godly sorrow so should all our worldly sorrow be mixed with spirituall joy We must not let earthly contentments take up all the roome in the heart for then sorrow when it comes will look for the like freedome commanding there and stopping up the least cranny for comfort to enter in at So much to temper and moderate our mindes in the sudden flushes of joy There is a more constant running out of our affections in a more constant tenour of earthly things which some at sometimes may finde if so and our affections are enlarged beyond their bounds such like sad and sober thoughts as these may call them in if they take place Is my estate prosperous And do I over greedily seeke or highly esteeme or intemperately joy in the comforts which prosperitie affords Let me think now that the wicked have these things too and more abundantly and Gods dearest children often want them And what are they that my heart would close withall Nothing for nothing they avayle in the day of wrath n Prov. 23. and Prov. 10. 10. Trem when we most need them they stand farre from our help Are they pleasures my heart would relish let me consider they are but for a moment but the torment of sinne is everlasting o Breve menlaneum quâ—d delectat aetemum quod cruciat Have I contentments on every side peace round about all things as my heart can wish Then I must stirre up and quicken my self the more standing waters gather mud and dirt wines not racked gather Lees. I must suspect my way that it is not right for in the world ye shall have afflictions we have our Masters word for it and that is as much as the earth and heavens have for their continuance Can I expect two heavens all contentments here and pleasures for ever more hereafter can I expect to triumph in heaven and yet not to performe any worthy service in the Lords Battell upon earth against His and our enemies Can I expect a weight p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 5. Ser. 33. of glory when I go hence and no weight from the crosse here Can I think it reasonable that the Captain should beare all the brunt and endure all the hardnesse and the Common souldier endure nothing These considerations and such like may give some sharp taste to allay the lushiousnesse of our contentments that we may not over joy our comforts § Discontent 7. We are as prone sometimes to overlook our blessings also and overgrieve our crosses when our minde is overshadowed with discontent that great disturber of our peace and quiet It
to be so This will take away the trouble and sting of feare and prevent the shaking fit thereof I have told thee a great lesson now and to make it yet plainer I will reade it over again Sinne onely is to be feared I mean that sinne I am not humbled for I have not repented of that onely is to be feared for it makes every thing fearfull Death they say is terrible of all things most terrible It is not so to him who hath repented of his sinne and is at peace with God he can die as willingly as we can fall asleep when we are weary The prison sword fire fearfull things all an earthquake very terrible not so to them who have made God their rock and refuge to whom they can continually resort feare nothing but sinne and the hiding of Gods loving countenance from thee for the lightsomenesse thereof is better then life Feare the least eclipse of His light and every thing that may cause it for it is more refreshing to the soul then the Sun beames to the earth Mark this still when sinne sheweth its full face we see but the half now and in a false glasse too and when God hideth His face there will be to say no more a fainting The servants of the Lord have been under heavy pressures yet then they fainted not they have been in prisons and there they fainted not thence they have been brought to the stake there they fainted not fire was put to and flaming about their eares and then they fainted not but when sinne shews it self and God hides Himself then the next news is ever The spirit faileth Zophars counsell is the close hereof If iniquitie c. Iob 11. Verse 14. 15. c. Now touching our present grievances incumbent and upon us These are either imaginary or reall and the imaginary as one saith are more then the reall we make some grievances to our selves and we feel them so because we fancy them so we call for them before they come because our imagination a wilde and ungovernd'd thing leades us and misleades he was led with a conceit and troubled with it who complained of a thornie way when it was not so but he had one in his foot The way to help this is to take a right scale of things and to weigh them by judgement which interposing thus resolveth and assureth 1. As thou shalt shorten thy desires thou shalt lengthen thy content the poorer thou art in the one the richer in the other 2. Bridle thy appetite not accounting superfluous things necessary 3. Feed thy body and clothe it z Cultus magna cura magna virtutis incuria ex Caâ—one Cal. Inst lib. 3. cap. 10. ser 4. but serve it not that must serve thee If thou shalt pamper or pride it the order will be inverted and all out of order that which should obey will rule 4. Measure all things by the compasse of right reason Sinne never wanted a reason yet we call it unreasonable by reason I say not by opinion a Opinioni insitum lum variare paenitere uâ— Chamaeleon c. Lips cont 1. ep 12. or conceit a fluttering ranging thing it can finde no bottom to settle on it is as changeable as the winde it feeds as they say one doth upon the aire therefore is still gaping but never content Lastly and chiefly for it is the summe of all be assured hereof that outward things cannot inwardly satisfie b Capacem Dei non impleâ— minus Deo This finite requires an infinite He that filleth the earth with His mercies must fill the soul with His goodnesse else there will be an emptinesse Expect then a satisfaction a filling from that hand who alone can give it O farre be it if God shall enlarge thy earthly portion and cast thy lot in a pleasant place to say as an unwise and unthankfull people once did We are Lords that is we have a full portion in a fruitfull land whereof we are Lords and wherein we take contentment we will come no more unto thee Jer. 2. 31. Look upon outwards as cysterns which cannot fill but from the well-head and being filled empty again How pleasant soever thy lot be in respect of them yet say still But it is good for me to draw neare d Psal 73. 28. unto God and to continue with Him too e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actâ— 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. 42. And be restlesse in thy desire untill thou canst say thou art the portion of my soul Thus judgement interposing resolveth and it helpeth much to cure the imaginary grievances of our life for if we be poore we are not the further from Christ nor if rich are we the nearer The like we may say of health and sicknesse of honour and dishonour even the very same which the Aoostle speaks of that wherein the Church of old much gloried in and doted upon They are nothing f 1. Cor. 7. 19. Prov. 23. 4. Things that are not in the wise mans account for indeed he had an eye that could look into and through them And therefore as God made all things by His power of nothing so he having wisdome from God made nothing of all things nothing in reference to that one thing necessary or nothing in reference to heaven our putting forward or backward in our race thither-ward to our crown g He that boasteth in his riches c. is as as if a fellow servant fed from the same Master at the same table should glory over his fellows because his hairs are longer then his fellows so are his nails Crys 1. Tim. â—om 1. And to the same purpose Calvine speaks upon the forenamed Scripture For outward things saith he be not over-carefull or over-troubled look that thy heart be turned and thy life changed then care not for other changes and turnings of things below come wants come sicknesse dishonour disgrace reproach and so forth come what will or can come they make some change or alteration with us on earth below they alter not our state at all they make no change at all with us above in heaven Health is nothing sicknesse nothing riches nothing povertie nothing honour nothing dishonour nothing What then may wee properly call something That the Apostle sheweth in the following words The keeping the commandments of God For in Christ Iesus neither this nor that availeth any thing but A new Creature or Faith which worketh by love Gal. 6. 15. 5. 6. So much to remedie our imaginary grievances that proceed from the sicknesse and distemper of our fancy which calls things that are not or are nothing as if they were or were something and that which indeed is and is All as if it were not or nothing at all This is the fruit of our distemper And this which thou hast heard may with a blessing from Above give some cure and remedie unto the same
easie matter now and a matter of the greatest comfort to depart hence now now that His eyes can behold His Salvation Now He chooseth Death rather then life for to Him the nature thereof is changed He hath so walked all His life so contended for and kept the Truth so clinged to Christ in obedience and Faith Who tasted Death for him i Heb. 2. 9. that now He shall neither see Death nor taste Death He shall not see Death He shall see the face of Death changed lovely and pleasant now as Esau's face to Iacob He shall see through the vaile and shadow of Death through the darke Grave and behold Him who hath swallowed up Death and the Grave in victory He shall not Taste Death The sharp and bitter relish of Death is quite allayed and taken off to Him now He tasteth nothing but sweetnesse in Death but joy and peace in Death a peace passing understanding He is swallowed up now not of Death but of very Rivers and Flouds the Brookes of Honey and Butter k Iob 20. 17. He doth not see Death nor doth He taste thereof such are the expressions l John 8. 51 52. and they are to the heart of the Beleever in Death now He seeth life accompanied with an eternall waight of Glory He lookes upon Death now as Iacob upon Iosephs wagon m Gen. 4. 5. which shall convey Him to a place where He shall have Enough so as He regards not the stuffe and baggage of the world for the good I say not of all Verse 20. the land of Egypt is His but Heaven is His and all the good that Christ hath purchased is His. And now at this Brunt much like the straight that David was in but a little before the putting on of His Crowne at this brunt I say now that Death seemes to make His Conquest it doth this Servant of the Lord the best good service for it shall open Him the way to the Crowne it shall set free the prisoner of Hope it shall be as a Waggon to convey Him unto the possession of All good even to Christ Himselfe and now I have said All. And all this this Servant of the Lord seeth in Death and then how can this person Taste of Death since it must needs be that He can have no other relish in His heart now but of honey and butter of Pleasures of Gods right Hand for evermore Thus it is with that person who doth that work first who in mortifying the deeds of the flesh doth Dye Daily When Death commeth he seeth it not he tasteth not of it But for the wicked it is not so with them They see death They taste of death They see death and the horrour of it they see it over-powring them and getting now a full conquest over them they see it rouling great stones upon the mouth of their Cave as Ioshua upon the five Kings n Jos 10. 18. there reserving them as Prisoners of no hope till the day of their doome when they shall receive that dreadfull but just sentence under execution whereof they shall lye eternally being sent to their own place where like slaves Death shall keep them under perpetuall bondage And there they must taste of it also even such bitternesse as shall be to them as the gall of Aspes within their bowells and the poyson of Vipers Thus they taste it but it is beyond expression and this is the portion of them that feare Him not nor in their season and Day of Visitation call upon His Name even this is their Portion from the Lord saith the Lord Almightie But there is a sweet peace in Death to all such as painfully serve the Lord in life they are the words of him who relateth the last words of that excellent servant of the Lord Mr. Dearing And they were these It is not to begin for a moment but to continue in the A comfortable death ever followes a conscionable life Dr. Ayerâ—â—s Lectur p. 715. feare of God all our dayes for in the twinckling of an eye we shall be taken away dally not with the Word of God blessed are they that use their tongues so every other faculty well while they have it So he spake lying upon his Death bed neare the time of His dissolution and having spoken somewhat touching His Hope and Crowne of rejoycing He fell asleepe This instructs us in this high point of Wisdome more then once pointed at before but can never be sufficiently pressed till it be thoroughly learnt which is to make use of the pâ—esent Time to know the Day of our visitation o Iob 22. 21. to acquaint our selves now with the Lord to number our Dayes God only teacheth the heart that Arithmeticke that is to consider how short how transitory how full of trouble our dayes are And yet such though they are but as a span yet thereon dependeth Eternity The thought whereof might stirre up to the well improovement of them The Hebrewes have a proverbe which they deliver in way of Counsaile Good friend remember to repent one Day before thy Death By one Day they meant the present Time the Day of Salvation So the words tend but to this to perswade to a wise and Christian improovement of that which is our Time the present There is no mans Will but when he comes to that point he bequeatheth his Soule to God But let him see to it that hee set his house in order while there was a fit season that Hee committed His Soule to God when He had perfect memory and strength of minde and well understood what He did which in time of distresse a man doth not q Few men pinched with the Messengers of Death have a dâ—sposing memory saith a great sage of the Law the L. Cokâ— in his tenth epistle where he adviseth to set our house in order while we are in perfect health weighty counsell every way else all is in vaine for we know all is voyde if the Will be forced or if the minde and understanding part be wanting and out of frame The Lord will be as strict in examining our Will upon this point as man is what strength there was of understanding what freedome of Will And therefore the sure and certaine way is to evidence our Will in our health by double diligence as by two sure witnesses else the Lord may answer us as â—epthah to the Elders of Gilead r Iudg. 11. 7. Thou despisest me all thy life why committest thou thy Soule unto mee now in thy distresse at thy Death It is not to begin for a moment but a continuance in the feare of God all our dayes It is not to use our tongue well at the point of death but to use it well while we have it and strength to use it We must not think to leap from Earth to Heaven not think at the point of Death to live for ever with the Lord when all