silent and can rejoyce in his portion pressing down running over His heart is fixed now his heart is fixed now his eare is prepared let me say and his back too In patience he can possesse his soule Now he can say Speak Lord for thy servant heareth Nay Smite Lord for thy servant beareth He is fitted now to doe the whole pleasure of the Lord and to suffer the same too His Fathers will is his will Speak Lord smite Lord doe what thou wilt thou dost all things well he can now heare he can now beare all things readily patiently silently nay and rejoyce in all for he sees love in all and eternall love he sees pleasures at the foot of the account and all shall further the giving up his account with joy In the meane time though the Sea of his conflicts rise high and the flouds of great waters make a noyse yet is hee quiet secure at peace round about how so God is friends with him and then all is peace he hath spoken supplications to his God his God in Christ hath spoken peace to his soule He hath commanded him to come under the shadow of his wing where he is secure and at peace he can mock a Job 39. 22. Job 5. 22. Childs Portion p. 171. Prov. 31. 17. explained at danger and laugh at famine and the sword for God is his rock the mighty God of Jacob is his defence he will not be afraid not he though the flouds rise yet there will be a standard set up against them Nay though his God strikes him it is but to correct him to sweeten his after-comforts he knowes his God will doe him no hurt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys in cap. 18. Matth. for the Father will not hurt his childe we are sure of that These are mighty words I know it well yet no other but what a mighty servant of the Lord Luther said long since for the comfort of all those whose God is the Lord who can stay themselves upon God Almighty Strike Lord where Thou wilt when Thou wilt how Thou wilt it will be a mercifull stroak and I beare it I beare any thing now my sins are pardoned b Mel. Ad. vit Luth. p. 168. w. c Spiritus Domini gubernet te totum rapiat ex Tuis in Sua ex buman is in Divinâ— Nostra snnt caro foenum et stipu'a Dei omnia sunt verbum veritus et viâ—a quite custodiat et gubernet Mel. Ad. I said I would break of And yet we will reade a short prayer first it is the same in effect which one c M. Merlinus put up for his friend O siander Now the Spirit of the Lord fall down upon thee make a seizure on thy whole man be Lord and King there ruling thee wholly The Lord pluck thee from under the power of thy selfe from out that rubbish and bring thee to Himself to behold His beauty strength glory there for all is there Alas what we call ours wee must call nothing yea worse then nothing an abomination Cease not then to cry mightily till God shall answer He is thine for then all things are yours And then thou art fitted to doe and to suffer to teach and to be taught The Lord keep thy soule as under watch and ward guide thee by His counsell afterwards bring thee into His Kingdome Amen And so much to the whole Compositum the body and the soule put together The excellency of the one and of the other but lost in both How repaired The exceeding mercy in that work of mercy The Conclusions there-from CHAP. VI All Creatures serve man Mighty Conclusions there-from Art as well as Nature serves man hee sets all trades a work which concludes hee must have â— Trade also What that must be How he may prosper in it VVEE have viewed Natures great work rather the work of God actuating Nature Now we must take a view also of some inferiour works of Nature and Art both employed all about mans body Take good notice then run over the body again and not with a carelesse eye observe well every thing about thee from that which honours thy head to that which covers thy heele Thou wilt consider then what creatures and how many have and do continually contribute towards thy accommodation That is the first Consideration 2. Then again How many like thy selfe but perhaps much better have been and are employed dayly about the adorning thy poore carcasse Thus observe the workes of Art about thee A child cannot consider this yet wee must informe him what we can Where is the man who thinkes hereof as hee should considerately yet doe these things require our serious thoughts and we shall very much gaine upon a childs understanding hereby First what a retinue how great a company hath this poore man alwaies ready pressed to doe him service The Sun the common servant of the world see with what speed he comes observing his appointed time that hee may not faile man of a minute This is confiderable and demonstrable too I have been curious said a great Scholar Bellar. de asc mentis p 111. in his time too great to thinke himselfe nothing in searching into this secret how many miles the Suns race is in a minute and thus I found it demonstrable I observed the first pearing of the Sunne to my eye in its rising then presently I began to reade the 37. Psalme before I had read the Psalme the second time the Sun was up so quick and speedy is the morion of that mighty body and so for mans service altogether which reads him a great lecture but of that anon Come we lower The Moone doth him service too who knowes how much every man knowes a great deale Lower yet The Winds and the raine fulfilling His word hearing the earth that the earth may heare man The Birds of the ayre they are at mans service The Beasts of the earth they groane under the hard usage of their Lord. Some sweat and toyle at his worke other yeild him cloth and meate both The wide Sea also the Creatures there they are not behind to doe him homage what a thing is Man All above below and about him all to doe him service What an honour is this how great an engagement too that must be considered also And who is so weake that cannot reason thus If all these be for my service how reasonable is it that I should serve my Creator Him only and according to his rule with reverence and godly feare But a soft pace goes far wee are too quick for the Child if wee are so curt and short wee shall doe him little service I will then briefly cleare the first proposition That all Creatures have and doe continually contribute towards mans accommodation then I will helpe him to make Conclusions thence serving much for our use First the Sun-beame is not more cleare upon the wall then That all
the Accident thereof colour c. there may be some truth in the thing for the eyes * Non accipitâ—r in sensum substantia solâ—mâ—do accidentia recipiuntur Seal Exer. 30. 7. seeing but the surface and accidents thereof may report unto us that there is more beauty in an Artificiall then a Naturall body Certaine it is and that is to our purpose That Art is very curious and though it cannot give this aliquid intus yet will it frame a thing very lively a Plin. 35. 10. Mart. Ep. 1. therefore takes the eye very much and helpes the understanding not a little b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. 1. cap. 10. Let it bee considered how much this one piece of cunning Art may gaine upon a Childs understanding when the Childs eye observes the eye of the Picture upon him wheresoever he stands so upon every one in the same roome How shall I avoyd GODS eye Hee that made the eye shall Hee not see It is our Conclusion then or rather not ours but the conclusion of experience that Pictures are easie and legible Bookes children understand them quickly But wee have two Cautions touching these both bid us beware of Pictures 1. Take wee heed they bee not such as I have seene in some neighbour Countries naked Pictures of both Sexes and these very ordinary I observed also much brutishnesse in the inhabitants there And hee that will tell his observation must say as much now For their conversation is as it was and will be till such Pictures so insnaring be cast out to the Bats and Moth or rather stampt to pieces as the Idol was I could say much at this point and I thinke much to purpose I will say but this Pictures are Childrens bookes their scope and tendency must bee to promote good manners and the soule of the child they must not looke towards immodesty if so I will say but as one did long agoe It is too NimiuÌ„ est quod intelligit Quint. much which children doe understand 2. There is another danger yet They are very bewitching things a man may be exceedingly taken with the work of his owne fingers I have read the pedegree of Pictures and I have stood and wondred till I could in some measure bottome my owne heart That from so low a bottome they should rise to so high a Top from so base and beggarly a beginning they should grow so rich and be of such account in the world It had its rise from a stock a woodden beginning then it was set up in the Court then crept into the Common House thence into GODS House There they began Error minâ—mus in principio fit maximus in fâ—â—e Nat. Com. lib. 11. cap. 18. Quod minimum est minimuÌ„ est sed in minime magnu est et in miâ—imo fidele esse maximum est to gaze upon it then to bend before it after that for they must not serve the Devill with nothing to offer unto it and but a graine of Incense at first a very little thing but marke how that little did increase more then did a graine of Mustard-seed for at last the Father offered his Childe the Sonne of his body for the sinne of his soule That Little little did so increase at length that it opened the mouth of their Molech it was an Image Like as Lucians feigned Fish a Luc. de vera Hist lib. 2. which swallowed up a great Ship smooth for it devoured many at once flesh and bones and all together I mention this that wee may take heed of a little in point of Gods worship for a little is not a little The least deviation from the Rule the least swerving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—c If the body be a little divided from the head it dies If the branch be a little divided from the roote it wiâ—hers therefore this little is not a little nay it is all Chrysost in 1 Cor. Hom. 8. there-from is like a little separation of the building from its foundation which quickly causeth a ruine Therefore saith the Father well in such cases A little is not a little I must not delate here though so I could doe to good purpose But is it not strange yet nothing is so to him that knowes his own heart which hath its Idols too many that a Esay 44. 1 10 7. Hist of the world Lact. 2. 2. Foelix in Fol. p. 16. reasonable creature should fall downe before a calfe and say Thou art my God Or before a stock and say Awake Arise e Hab. 2. 18 19. and save us Yet so brutish have some been as we reade more then once And though the Story be old so may our hearts be too and then such practise will be new for a feare there is That which should be the childes Book may be the old-mans Baby so we have known it also O abomination What adore the work of the fingers ends Yes and then in the sacred Scriptures language thus it is He that makes the stock his feare will feele it his sharpest sorrow b Hos 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in propriety of speech and in the sacred tongue so Idoll signifies I would not have the childe want these Bookes not would I he should be indangered by them as they may soon be For as the learned Knight saith The Devill long since crept into these woodden and brazen carcasses and hath nezled himselfe there by a woodden distinction as foolish and weak as that of the Physitians wife touching pepper It was hot in working but cold in operation By such a like distinction as this c They make a great difference betwixt the Image they bend before and an Idol a wide distinction also betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the sacred Scripture and truth it self knows none such Juel Ap. Art 14. the Devill hath I say held his habitation so as ever since these carcasses though they would seeme to promise much in guiding the sense doe produce intolerable inconveniences by misguiding the heart drawing it from the truth which is a matter of power being the immediate work of God not of man and fixing it upon a forme or resemblance which is as farre from the thing as is the Image from the life of that which it doth represent to the soule I will tell the child here for I would have him well informed at this point How these Pictures or Images I know not what to call them in the childes eares the sacred Scripture calls them Dunghill-gods how I say these Images the best and the most contemptible have all the same Ancestors descending from the same common stock have scoffed at and played upon their Carvers and thus by the allowance of their Masters very Heathens too An Image is thus brought in debating the matter before his Carver in this manner Here I lie before thee an unprofitable piece of
have given the body its due and a full portion wee may remember in the shutting up of all That there is very little account made of the body all along the sacred Writ It is scarce named there or if so seldome with much honour we reade there of a vile body and dead bodies and bodies of Beasts but when the Scripture speakes of Men then the body is left out and the Soule is mentioned still The body we meane by that all a man cals himselfe is in the Scripture a very disregarded thing and accounted of by the servants of the Lord as a Beast or as a carcasse in some cases not worthy the casting of an eye upon it It is most worthy our consideration how sharply the Lord Christ reproved Peter when out of an inordinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16. 22. affection hee did bespeake pity and commiseration toward his Master Get thee behind me Satan The salvation of soules is before Mee and thou dost bid Mee to intreate My selfe kindly to bee gentle kinde pitifull to my body I tell thee I tooke this body it was prepared for this very end of old that I might not spare it therefore in that thou dost chide and rebuke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Master and wouldst crosse Him in that highest designe the salvation of Soules thou art a great blocke in my way and savourest of nothing in so saying but of selfe which as it is crucified in the head so must it in all the members We will observe Pauls example once more His good friends almost broke his heart with their love Acts21 13 and pity towards him weeping and blub bering about him and all their lay was Goe not up to Jerusalem if thou dost thy carcasse will smart for it What tell yee me of my Cracasse I know full well that bounds and afflictions doe abide me I know my body must smart but what care I for that let them bind it beat it kill it doe with it what they can I have cast up my reckoning and counted the cost and am bound in my spirit faster then they can bind mee Gods will bee dont mine is so meekned that it can submit So God may have glory I am well content to be abased for that is indeed to honour the body so His Kingdome bee advanced whether by life or by death I am carelesse The will of the Lord bee done Here would come in now a cloud of witnesses all speaking out That their bodies they esteemed them not beat them bind them starve them burne them what cared they It was well observed touching them They lived and died as if not at home in their bodies so mortified where they wee have whole volumes filled with such what shall I say Heroick rather Christian-like resolutions I will single out one amongst those Worthies it being freshest in my memory and read his answer to a friends letter which was to this purpose I never tye my selfe to words Sir matters Bishop Rid'ey to Mr. â—rest p. 1569. are fully debared Arguments heard and things brought to an issue now you may see the stake before you An argument you will never answer with all your Logick wee are too hard for you there you must turne or burne agree or dye I pray you Sir consider now you are going towards a scorching element pity your selfe shew more love to your body then so It hath done you much good service doe not let it now frie in the fire after all this So hee bespeakes his friend and pity to his body the saving a temporall life The good man answers to this purpose You write plainly Sir I thank you for that and I like it well you tell me what I must trust to now the Lord bee praised I know whom I have trusted to But I pray you doe you consider I have considered very well you speake of turning or burning the Stake and the Faggot I tell you one graine of Gods truth is more and ministers more joy to me then all that you call torment can cause paine Againe you tell me I must dye so much I can tell my selfe I must dye whether I agree or no sure enough But not in the fire you will say perhaps yes in some fiery disease which may scorch the body more then fire can or God may to a revolter kindle a flame within him pierce him through and through with fiery darts that 's a burning indeed worse then that in Taberah Alas Sir you are quite out Numb 11. 3. you speake but of a Faggot fire I am sure the paine that the body endures there is but like the mirth of fooles Not so much compared to that paine which is properly so called as the least drop to the widest Ocean What is that Nothing Againe you speake but of a bodily death we know that Alas I pray you remember your selfe The death of the body had I a body and a body many bodies I could surrender them all sacrifice them all to fire for Him who gave his body and blood both for me hee hath a hard heart that doth not beleeve this God forbid that I should save my body and destroy my soule God forbid that I should make an agreement with the adversary and so cause a divorce an eternall separation betwixt my God and mee God forbid that I should to escape this death which is common incurre the guilt of eternall damnation Now I have said all and it is no more then the words of these Worthies if we please to looke a little further then upon one letter for though I cannot tie my self to the same words still yet I must be a faithfull relater And now it doth fully appeare what esteeme the Saints of old have had of their bodies and how farre they went in mortification there Of great use to the child and man both for if we would bee as they are wee must doe as they did Here endeth our Lecture upon this carcasse we have viewed it and seene what it was what it is what it should be In what considerations it must be honoured cherished c. In what cases also it is to be despised neglected wee leave it now in expectation of what it shall be and passe on to behold the treasure the All of a man his soule And here we shall goe on stooping still as low as we can in so high a matter to the low capacity of a childe as I may think to gaine upon him No matter though the words sound not well in a Scholars eare so the child relish them I have my end CHAP. V. The soule how precious yet how vile in Mans esteeme while hee is himselfe when hee is changed his judgement changeth and then hee gives us mighty lessons and of universall use WEE have heard that the body is like a stately house something ruined but stately still though it be the receptacle of all diseases and the center where
all kindes of miseries doe meet yet is it proud enough because it hath a specious out-side What kinde of thing is the soule then It is beyond our expression or imagination but thus we reason If this out-side be so glorious which is but as the back the out-house or the like what is the inmate the dweller there If we see a goodly Palace wee can conclude That it was not built for the Shepherd and his dogge It is true we reade of specious and goodly Temples and within an ugly beast but that beast was acounted a god by them such beasts they were c Clem. Alex. paed 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil p. 244. But still if the house be specious rich so we presume is the dweller there too What an house have we how beautified how adorned what is the inmate then how glorious how excellent how precious is that which we call the d Causs de Elog. li. 3. cap. 1. soule I will not gaze upon that wonder so wonderful it is yet this how wonderfull a thing the soul is the operations there-from doe shew Wee may speake the language of the Spirit and say thereof This invisible thing is made visible and legible by that we see it doe for thereby its power and excellency is made so plaine that hee who runs may reade it And for its preciousnesse we must remember the price was paid for it for that will declare it But we need not goe so high yet The childe haply marks this rather If we doe not count our soules precious the Devill will reprove us e Job 2. 4. Skin for skin all that a man hath will he give for his soul so Iunius reads it and from thence Salvian f Quis fu-to est vi'es â— zobis ani-mas vestras haheri quas etiam diabo-lus putat esse preciosas Eccl. cap. 3. p. 437. gives us an easie lesson What madnesse is this That a man should have a base esteeme of his soule which the Devil accounts precious Again the child reads That so many souls went down into Aegypt he knows the meaning is so many persons Hee reads also g Josh 10. 34. That all the soules there were smote with the edge of the sword that could not bee for the edge of a mans sword cannot reach the soule We must beware of men but wee will not feare them some injury they may doe to the body but the soule is out of their reach it is to be understood then as before every person there was slaine And because the soule is the excellency of a man the very all of a man therefore it is put ordinarily for the whole man for if I say his soule I have said all Therefore it is we are bid to take no care for the body in comparison to make no provision for the flesh The soule is all that must take up all the care The Apostles salutation is notable I wish 3 Joh. 2. thou maist prosper and be in health as thy soule prospereth Yes that is prosperity indeed for what is the gain of the whole world if the soule be lost what is the bodyes prosperity if the soule wither we know we bestow but ordinary care upon ordinary matters but for our jewells they have our eies and heart too And if danger come fire or the like let the lumber alone out goe the jewels all the precious things This practise argueth clearely to the weakest understanding what wee should doe touching our soules look to them with all our care For a man to intend his minde about low and poore things of the world is to doe as we reade a great Emperour did who busied himselfe about flies when hee should have attended the great affaires of the State or Empire or to doe as another did who mustring a great Army then commanded them to gather cockle-shels along the Sea-shore And now change but the person and we doe the same as they did Man that Lord-like creature is not wiser at that point of practise Hee letteth the substance goe The All of a man that is altogether neglected as a worthlesse thing And he catcheth at flies gathereth shells poore empty things and yet inferiour to those before mentioned is lifted up with conceit of some great purchace This puts me in minde of a strange story concerning a man whose minde changed as his shadow did In the morning his shadow was stretched Dion Orat. 67. forth then his minde was lifted up he had high thoughts of himselfe that he was a very tall man some great one Towards noone he shortned again and at high noone for then his shadow was shortest hee was ashamed to be seen abroad such a dwarse he seemed to be Towards night he lengthned againe and about Sun-set he thought himselfe as tall as he was in the morning for such was his shadow The childe will say this was a foole sure hee was indeed And such another is he no wiser and as full of changes and more unconstant then the Moone who is taken with any worldly thing for at the best it is but a shadow sometimes longer sometimes shorter and the minde being fixed on it so variable and changeable must the minde be too it must ebbe and flow rise and fall being carried with the streame and current of humane things This is not distinct enough Suppose we then that thou shouldest see a man his house being in a flame carrying out the old lumber baggage stuffe some contemptible trash but having a Chest of silver and gold in his Chamber should take no care about that would we not judge such a man to be very weak and simple such another is hee who mindes every thing more then his soule Suppose againe that wee should see a Captain or Commander gratifying his enemy what he can victualling his Camp sending him provision every way doing all that could be done to help his enemy to make him strong In the meane time should starve up himselfe and those about him exposing himselfe and them to the very fury of the Adversary We must needs think such a man hath a crackd brain he is not his own man sure Such another is hee who pampers his body is all for that for in so doing he weakens himself and fights against his own soul Now look abroad in the world see whether men for the most part do not just so But thy observation is sleight entreat thy father â—o help thee to make enquiries into this matter Certainly if thy Father doth not finde himselfe caring and providing for every thing in his house or about him more then for the soules there his owne or theirs yet so he will observe it to be noting the practise of the most in the world For thus it is they hate a precious jewell in their keeping more worth then a world yet they esteeme their Oxe and their Asse before it nay lower and baser things then those farre
before their precious soule Right Gaderens they preferred their swine before Christ so doe these much the same they provide better for them their swine I meane they better look unto them then to the soule I dare not cast the first stone here it is more proper to examine my selfe at this great point But certaine it is Augustus his tannting proverb will reach most of us as well as it did Herod who more then probable killed his owne Sonne when he slew the Beth Macrob. Sat. 2. 4. Children It is better said Augustus so he taunted him to be Herods hogge then his Son It is no jesting matter but a very sad thing for the Application is easie We must be more particular yet for wee say that Physick doth not cure Man in specie but this or that Man in individuo So then from these premisses we have concluded this Man who is so carelesse of his Jewell to be one of Solomons fooles Nor is it possible for him to evade here For he hath a Treasure in his hand that is graunted and hee hath no heart unto it that is as certaine Then he is a foole past all question and till he knowes it he will never be wiser till he can say heartily with David I was as a Beast before thee I had not the understanding of a Man in me Till he knoweth himselfe to be void of knowledge so simple till then hee will never cry for wisdome nor lift up his voyce for understanding hee must know first before he will understand hee must prise Wisdome first accounting her precious before he will seeke her as silver and dig c. But certaine it is for the present he is the foole for he neglects the Treasure and followes after trifles things that will not helpe His care is not for the soule as the Scripture counts a care a well ordered and diligent care but all is for the body the things thereof things that are not and are of no account a Pro. 23. 5. These shadowes shels empty things poore and beggarly though they are take up the strength of his soule and drinke in his spirits Such a foole is he But whence this folly this deordination this confusion in the soule whence this darknesse in the mind Childs Portion Chap. 2. This leads him by the hand to the rock whence he was hewen where hee lost his strength his dignity himselfe and what-ever he was he is now most miserable and as weake as water And here I leave this man ever to contemplate on the face of this deepe and wee shall waite till the Spirit shall move thereon where by one deepe may call upon another deepe the depth of misery to the depth of Mercy Wee know this winde bloweth where it listeth the gifts of this Spirit are free a God doth blinde men when He withdraweth His light He spreadeth a vaile of ignorance when He hideth his face He hardeneth by withdrawing His grace He chaseth away the sinner when Hee doth not call him and draw him before B. Oâ—h Ser. 22. I meane then we shall here wait till Hee who coÌ„manded the light to shine out of darknesse shall shine in his heart to give the light of the knowledge of the glory of God in the face of Jesus Christ And when this great worke is done when this Arme of the Lord is revealed when this Salvation is made knowne to the soule we are sure of these things everlasting Truths streaming forth from this full fountaine this sea of mercy 1. Now this Man can put a right esteeme upon things hee can esteeme them as they are trifles as trifles Low earthly beggarly things as such indeed and no better He is all for Heaven the good things there The substance that is it for shadowes let them go One graine of grace though but as a Mustard seed hee esteemes more then the richest earthly pearle and he can part with all the dearest affections of his heart and buy the field knowing well That Heaven did never cost deare Hee is all now for the soule soule-blessings soule-mercies for the body it shall be respected in due place and to its worth but if it doth require more then its share it shall fare the worse for that It shall be kept as a servant nay as a slave But the soule and the prosperity thereof shall be advanced next to Christ Himselfe and if any thing shall come betwixt Christ and it and stand in competition there away it shall it shall bee thrust away whether goods good name life all shall goe shall be sacrificed as wee heard before 2. When things of Heaven shall be He puts no other esteem up on his learning and wisdome theÌ„ that he hath something of worth to esteeme as Nothing to Christ so Naz. clearely revealed the things of the earth will bee of little or no account with him onely to accomodate him in his way and no more they have no more lustre in his eye then a star hath in ours when the Sun shines forth in his strength The good things of Christ made knowne to the soule make a prey of all things here below If swallowes up all our naturall knowledge all that we call flesh It makes all new as if it were not the same we are sure of that All that before was lovely and is so still in its proper place and spheare is now in comparison but as dung or if you will as that you cast forth to the dog c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 8. 3. When Christ shall manifest this great redemption the soule will never seeke to other saviours He is a mighty Redeemer Hee will redeeme out of all adversity Sins are multiplyed pardons shall be multiplied The sea d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 37. 29. Chap. 30. 38. of misery is large and wide such is the sea of this mercy what need we eekeout that which is infinite Nay though the Lord should hide Himselfe and the Spirit should faint yet he will not run out after other Comforters He knows that the odour but of one onely Name is as an oyntment poured forth over all the Churches The holy anointing Oyle and the pure Incense is made up already according to the worke of the Apothecary Cursed is he that makes like unto that hee shall be cut off from his people I remember a pretty story fit enough for a child even in so great a businesse Aelian e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aelian de Var. bist 1. 4. c. 39. tels us a great person sent to his great Lord a present of Roses perfumed with the best Spices I should have thanked you for the present said the Lord if you had not marred it with making it The Rose was sweet enough the composition spoyled it Certainly the odour of Christ His death is of power enough to revive the most fainting spirit and to perfume that sweet smelling odour
to the second part The Contents of the second Part. CHap. I. The scope herein the excellency of the understanding preparatories thereunto of what use our senses are what our care over them to discourse of Generals is to beat the winde Chap. II. Singulars best fit a childs understanding how to supply their want Pictures how useful ' they will tell the child great matters what the fâ—rme of godlinesse what the power for they increase not nor doe they change In summer and winter youth and age still the same But where life is there is power and growth yet the countenance somtimes more cleared sometimes more clouded They tell also how empty a thing the forme is if no more it feeds the eye onely never fils the stomach no more then painted bread can of such use are pictures but that they may doe the child no disservice we fear not the man we give two maine Cautions touching them Chap. III. To converse in Generalities is to keep a child upon the Pinnacle the word is familiar what it teacheth what also the descent there-from where we meet with the staires the bell and the chilled flie mighty instructions from all these The last cleares and sweetneth also our way through the Church-yard by the chambers of death so leading to singulars and the chiefest of them the Man Chap. IV. Mans body a curious Fabrick but fallen much into decay and by all usage more decayes every day yet as now it is venerable In what considerations to bee cherished and had in honour In what cases to be neglected and despised after their example who lived in the body as out of the body a Incorpâ—re sin corpore Hier. Ep. ad Laet. Gaud. Read our Juels life I rejoyce that my flesh â—s worn and exhausted in the Labonâ—s of my calling His last words Chap V. The soule how precious yet how vile in Mans esteeme while he is himselfe when he is changed his judgement changeth and then he gives us mighty lessons and of universall use Chap. VI. Two propositions cleared 1. All Creatures serve man Mighty Conclusions there-from how we may serve our selves of the Creatures and their Creator in the use of them 2. Art as well as Nature serves man he sets all Trades on work which concludes hee must have a Trade also What that must be How he may prosper in it Sincerity makes mites to passe for and to hold waight with Talents Chap VII Occasionall Instructions from observations of things within â—oores and without Chap. VIII The Milstone a very precious stone a precious instruction there-from A few observations taken up first from the Creatures in our way thither from the Toad the Serpent the worme the stones Chap. IX The Church sacred in reference to the great works done there what they are We must be at cost if we look to know them for they are chargeable works Joshuahs counsell explained cleares all this and is of the same use unto us now as to his people of old To inform Masters and correct servants that all may walk by their rule and know their duty Chap. X. A childe must escape for his fault A discreet Master that can judge there of alwayes and correct it thereafter Haste makes waste we steere our right way by heaven e Eâdem â—atione hant viâ—ae viam quaeri oporâ—et quâ in â—lto iter navibus Lact. 6. 8. wee see it lighten first before we heare it thunder Sloth how corrupting The Father must doe his office Diligence must be both in the Teacher and the Learner Nature teacheth so but the Mid-wife best of all The Masters copy must be most exact before the child the onely way to make them both fit the one to give the other to receive instruction A LIGHT TO GRAMMAR CAP. 1. Serving for an Introduction The difference in children That the strongest are but weak so are all the sonnes of Adam in their best estate but vanity in their worst and in themselves considered but vile How necessary the consideration hereof and how conducting to our scope SOme have compared children to the Earth their common Mother different moulds there All must be tilled which we would have fruitfull but notwithstanding all our tillage all are not alike fruitfull Some have compared them to flowers soone up as soone down quickly flourishing as quickly fading This comparison runs well and instructeth us in our short course for the whole course of things under the Sun run from us as upon wheeles a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 3. 6. then children are not behinde nor are out of the number and then good reason why we should not set our hearts upon them Some have compared them to fruits of the earth some early-ripe some not yet some yet later every thing is good in its season we follow the last comparison Some children for their use this is intended are as Sophocles said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men-boyes like Summer fruits quickly ripe commonly as quickly rotten 2. Other some they the most not so quick for speed but more sure for use 3. Some also whom we miscall and misuse too the more should be the pity dullards hard-heads c. what not many abusive words and all for that they cannot help And yet if we could have patience a chiefe vertue even at this point also and wait their full time and growth we may taste them good very good in their season b Blossoms there be in children of future hopes ripenesse not yet nor tyed to one time no more then all com is ripe for one reaping Some be Hastings and will on some Hardings and draw back Some c. Mulc posit p. 19. Looke wee over againe these formes or ranks of children and observe them every one we shall finde them all even the quickest of all like their age weak and tender As the Vine very fruitfull as the ground is or the care about it must be but must have a strong prop which it runneth up by spreadeth it selfe upon most lovingly embracing take away that you see where it lieth such a thing is childhood and youth both Trem. Shall I stop here No. And Enos c Mortalis infestus aerumnis doloâ—ibusque also he that writes himselfe as he thinks a strong and well growne man even he is but a poore fraile weak man d Gen. 4. 26. Psal 9. 20. though he thinks none of all this but is it not even thus e Amos 2. 11. Hearken what one saith and no ordinary one Man in his best state is but altogether vanity f Psal 39. 5 Heare what another saith an excellent Pen-man also e Bernard Ochinus Preface to his 25. Ser. 2 Pet. 1. 9 His wits are drowned in the body occupied of pbansies weak of sight he cannot see farre off seldome farther then the present sicke and impotent through the fall of Adam and his own sins dead therein What is this man now he
and so it doth dispoyle Nature of her glory giving her neither part nor lot in this matter The world by wisdome knew not God a 1 Cor. 1. 21. Nature polished Reason sublimated may helpe somewhat for the elevation of our thoughts yet is it but Nature still and must move no higher then in her Spheare there she gives us her best helpe but she cannot tell us with all her Philosophy how our meat and drink do nourish how our cloathes doe keepe us warme nor whence the wind comes nor whither it will And if she cannot tell us earthly things we wil not beleeve her in the Heavenly It is said indeed Faith comes by hearing yet betweene this act of sense and the work of Faith there is as great a disproportion nay far greater then was betweene the stroke of Moses and the Rocks gushing out water or hath ever been betweene the instrument and the effect in any worke of this nature God imprinting that in the heart which never was nor would bee in the sense so much as formaliter much lesse eminenter otherwise there was something to be ascribed to the arme of flesh which in this worke hath no more power then Baal his Priest had to cause fire to come downe from Heaven for the consuming of their sacrifice This being premised and the way cleared we go on with the Child using such helps we have at hand and thus we would work up his understanding a We must not atteÌ„pt to draw downe or submit the mysteries of God to our reason but coÌ„trariwise to raise advance our reason to the Divine Truth Advanc p. 133. Darknesse we are what communion then with light so soone as the Lord formed the one and created the other He separated betwixt both they cannot stand together Betwixt a mortall creature and an immortall God a finite creature an infinite GOD what communion And yet The worke of Thy hands Lord Thou wilt not forsake Mee thinks here reason helps points us towards a middle thing that must stand betwixt these and partake of both so filling up the gulfe and making both one I said well Helps and wee must account of it so as a helpe for the Jews blundring against this very light and stumbling it out Mat. 9. 12. fell we know how irrecoverably Reason helps it concludes that so it must be But how or which way it cannot tell It is in a Maze now faith must helpe her out which breake through all difficulties and then the way is knowne but the wonder ceaseth not a 2 Thes 1. 10. so wonderfully hast thou contrived it O Lord God Almighty Wee procceed then a little further in this Maze so reason left to it selfe will make it taking the Clew of Nature in our hand but following the track of sacred Scripture all along Wee see misery here below and man only capable thereof of the greatest misery Wee must take good notice of it and what wee can fadome that bottomelesse pit The height and depth of mercy cannot be sounded but by the measuring line of misery b Childs Portion p. 27. And now marke wee must how the Lord blessed for ever hath condescended for our instruction if our desires be strong after Him If we see the necessity the excellency the preciousnesse of Him ye that thirst Thirst dries up the soule making it like the earth gaping for as was once said but must be remembred alwaies God acccepts weake performances but expects strong desires which hee works also ye that thirst And then Iob 20. 17 we heare of water and wine and milke and oyle nay rivers floods brookes of honey and butter All this to give in cleare evidence to the soule That all good is in Christ All from Him all must bee referred to Him He is the Christ the anointed the anointing All healing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee heales all our infirmities pardons all our sins perfects all our obedience Is all to us works all in us doth all for us O all yee that hunger and thirst come to Him He is bread indeed drink indeed Tast and see how good this Lord is for under these familiar things even Nature will make report thereof unto the soule And the very evidence of Nature given in against us will make us silent in darknesse as the expression â— Sam. 2. 9 is The maid who so often hath laid her leaven and seene the working thereof yet hath not learnt by all that the worke of grace and the contrary working of corruption even she will bee reproved and left speechlesse For shee cannot say but that so much was plainly taught her thereby If the bread and drinke wee receive daylie doe not raise up our hearts to Him who gives us our daylie bread if we doe not relish Him in them if these streames from Him refreshing our fainted bodies mind us not of our soules also for they have a meat too even their daylie bread carrying them to the fountaine head there to bee refreshed if not so then so it is our Table will be our snare our ease will slay us so foolish we are and ignorant even as a Beast before the Lord and at our Tables If the Salt wherewith we season our meat teacheth us not the danger of our unsavoury and unprofitable walking a Luk. 14. 34. nor learnes us to season our words with a graine thereof in a Metaphor if not so wee shall not have a word to say for our selves why wee went against that rule b Colos 4. â— Hee that sees filthy ragges and sees not himselfe in them even at the best no better a Esay 30. 21. or white and cleane linnen and learneth not thereby the glory of the Saints b Rev. 19. 8. but in another in whom he must bee found else he will be filthy still if he seeing these makes not this use of what he sees certaine it is hee sees but discernes not hee sees as an Oxe doth a painted gate sees and no more Thus I thinke it is cleare that wee have our preparatories from Nature to the understanding of divine matters and that by these low things so the Lord hath condescended to our weaknesse we may prepare our way to higher matters and get a good understanding even thereof And then by such familiar wayes bee still dropping into our Children for we may take up the Embleme of a watering pot c Nil mihi praeâ—erea praeterea mihi nil as we observe them able to receive I must remember for the present that I must move in a very low orbe for so low my subject is to whom I must stoope and as I can raise him and make him capable I shall winde him up very gently and with much ease to the same height anon CHAP. V. When to begin with the Child in the learning of languages The Child will helpe us there The English schoole how ill ordered how
the understanding is It can contain Philologie Philosophie Theologie Law Physick so the divers Arts inferiour to them It can widen it selfe even to all for receiving the Vniversality the Encyclopaedi◠a world of Disciplines And so quick and expedite it is that though we having our pen should flie as we purpose to doe though the more haste the least speed yet we cannot for all that hold pace with it so fast will it run through all the Seminaries of Arts and Sciences grasping and catching at all though all will not fill it up nor suffice it can contain but its measure which serves as a mirrour onely wherein to view our ignorance or as a light enough to discover that we are in the dark We will take the advantage of the higher ground and raise up the child to the Pinnacle as was said and there look about us a little It will learne us what use there is of Generalls to a child little or none at all and then afterwards haply to lead the child more wisely Therefore thither we will rise first in our imaginations so we may for indeed In angissto Viveretur siquidquam esset cogitationibus occlusum Sen we should live pent up in a prison as the Philosopher saith if our minde were confined as our body is Note this for the clearing the way That we make use of the Pinnacle and our Imaginary there as in a crowd and presse of people we use Lictores and Viatores Sergeants and Whifflers ad summovendans turbam to keepe off the thronging in of singulars We must look upon things at the first though we over-look them as he did upon his Army in one lump and masse as they were once altogether For in a way so various should I have minced out things into particulars they would have so crouded in upon us that we should have found our selves not in a way but in a maze So we will imploy our imaginary in the first place which will quickly run over a large circuit and let it take scope and range where it will we shall the better see what account it will give us at the last Yet that this travell of the minde may not be wholly fruitlesse I will give the childe some generall lessons which may serve us in stend of precognitions of as great use as those were which the old father gave his son about to take his flight 1. We must take our minde with us The mind seeth withcut the eye the eye never without the mind we must make sure of that A great commodity yet oft-times left behind or quickly slipt away from under our command when it should doe us most service The minde doth all it is that which sees which heares f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist de Intel. c. 30. c. It is the eye eare hand of the soule and body both for if the minde be not present we doe not see what we look upon Indeed sometimes the sensible that I heare or see may be so vehement and exceeding that it will be heard or seene whether the minde will or no but wee need feare no such matter now 2. We cannot but remember we We do not hold as some doe that there is but one sense and that is Tactus carry about us our five senses so Organicall or Instrumentall are they to the whole body yea and to the minde too We must needs minde them for else they will minde us especially that which is at the tip of the tongue and the other which is dissused through the whole body which is not the out-most skin there for that is as dead as doore naile but that which is very near it of a glutenous and sinewy substance most tender alwayes where the sinewes are most as Tormentors of old knew very well Take them all together and according to the command we take over them they will evidence us to be eyther beasts or men They give us the greatest accommodation so also for there is no mean they doe us the greatest hurt Some there were who listed Alexander very high they made a god of him as the manner is sometime after this Great one received a great wound and outgushed a great deale of blood Say my flatterers what they will said he I see plainly what I am a fraile man and no other The Philosopher reads us a good Lecture upon this we must not contemne what he saith We may be so farre gull'd and befooled for no man could be flattered unlesse he flattered himselfe first as that we may think our selves wise Alas nothing lesse We see and then we covet things that will never profit we see and then we take that which will doe us certaine hurt We wise No not so wise as the beasts they know when they have enough enough meat enough water so doth not man because he hath that about him which still is craving give give and hee gratisieth himselfe so farre and saith take take So sense is his carver not reason And this is to walk by sense and below a beast for this man never saith hee hath enough But so a beast saith so saith the Philosopher or to the like Sen. Ep. 59 purpose Indeed we may now remember that one man and but one who was led by sense said Hee had enough how enough A great deale c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Much or a great deal Gen 33. 9. Esaus enough to glut him it was not such an enough I may say as his good brother had he had enough indeed God was his portion and there the soule d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. ◠All things Gen. 33. 11. Iacobse enough for God is All. I am a very little diverted from my scope here I return and say onely we have our five wits if we doe not guard them they will spoyle us even of our crowne and Princely dignity such a necessity there is if wee will be our owne men to keepe a strict watch about them a sure command over them specially when we are gadding and gazing abroad This is our wisedome and for this we shall be counted understanding men 3. There are say some three inward senses performing the offices of the Animall spirit which useth the body as an instrument But these three upon the matter are all one for if we be attent upon a thing we doe imagine or consider what it is and then we can record or remember it also These are indeed but three distinct operations common to us with beasts but with some advantage on mans side of one and the same spirit which the minde or soule useth and thereby doth exercise those great powers of Vnder standing Will Conscience For from diligent attention there is conveyed to a man the understanding of things from imagination or dijudication a chusing or refusing from remembrance conscience that great and impartiall Judge for it cannot be bribed nor ever can it be alone 4.
wood I am at an indifferency what wilt thou make of me a bench to sit upon or a God to look Hor. 1. Ser. 8. upon I am at thy service consider the matter and resolve The Carver bethought himselfe so it came in his cap to shew his skill and I little thank him a God he made me Now see how I am abused The dust covers mee I cannot wipe it off from mine eies The worm consumes me The mice and the rats defile me and I stand the while stock still not able so much as to hold my nose What think we is not this a notable jeere cast upon the Image-maker He was served well enough he conceived that hee could a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Esay 2. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr. Tom. 1. Hom. 37. make his God b and frame a work more noble then the work-man who is more precious then the whole worldd. What a foole is that how like the stock he made or that he sits upon Hee shall heare one jeere more though wee hate the practise and the Heathen shall cast it into What Religion is that which cannot mention without suspicion ofscoffing Bâ—luel Apo Art 7. p. 375. his teeth because hee hath wrought such a silly sorry worke and yet accounts it something for thus the Heathen man jeeres at the stock The Carver hath made a God of thee thou art a great one thou must doe a great deale of service and look thou dost it see well to thy charge else I promise thee thou shalt to thine own place the fire where if thou canst doe nothing else thou shalt warme my shins for though thou art carved and cost is put upon thee above thy worth yet thou art but wood and to Lignumes c. Mart. 8. 40 the fire thou shalt goe Let the man think of this as he pleaseth I am sure it is to the childs understanding and may make him both think and practise like a man if adding thereto we remember him of this which follows They who made a god like a four-footed beast God gave up to a sin which did abase them into a worse condition then of beasts And so it is at this day such and so just the judgement upon them amongst whom these pictures are in such request as saith Sr. Ed. Sands and a great deale more What I make my Idol will be my shame my torment also Little children think on this and keep your selves from dumb Idols Amen CHAP. III. To converse in Generalities is to keepe a childe upon the Pinnacle the word is familiar what it teacheth what also the descent there-from so leading to singulars and the chiefest of them the Man THus wee learne to stoop what wee may to the low capacity of children by making singulars what we can plain and visible before them To verse them in Generalities is to carry them in a cloud or to keep them upon the pinnacle yet because so high we are and it is a word we reade much of we will get some informations from it and some instructions also by the descent there-from which may lead us to singulars and to the chiefe amongst them which is man the Compendium or Abridgement of the great world we shall teach the child to reade that book first I mean himself there we will begin but in order we suppose we are upon the pinnacle yet and our hope is to gaine something there 1. What a prospect have we here yet not enough no not enough to satisfie the eye much lesse the soule so capacious that nothing but heaven can fill it the good things there Iacobs enough onely fills the soule as was said the foure quarters of the world the regions of the Aire too cannot affoord us enough to fill up the eye and eare notwithstanding all there would be a desire after and a capacity of more Alas what a poore thin is all this which we can reach with our eye much like the point where the compasse stands where with you draw the circumference and that is but an atome like a mote in the Sun or a grain of mustard-seed such a thing is earth and Sea too in reference to heaven Lord give us to see into and through these things and then the vanity of them all will appeare And wee shall know where rest is to bee found and enough that we may say Soule enter into thy rest for thou hast enough laid up for many yeares even to all eternity for God is yours and Christ yours and then all yours that was Iacobs enough to satisfie even in Gen. 33. 11 as before famine in the greatest wordly wants or straights enough 2. What beauty doe wee observe here All this did the Lord bring out of confusion as He did light out of the womb of darknesse and with no labour by His word onely When the Lord is the doer when He worketh all wonder ceaseth Wee are perswaded now nothing is hard to the Lord Hee can make it dark at noone and midnight as mid-day If that Spirit will dead bones shall live A full Sea shall bee as dry land Prisoners shall goe forth They who are in darknesse shall shew themselves The Captives of the mighty shall bee taken away and the prey of the terrible shall bee Esay 49. Amos 5. delivered for this is He that brought this beauty out of confusion and by His Word He spake and it was done 3. See how insnaring this glory is The tempter thought he could have taken his Lord with it But blessed bee God the Father of our Lord Jesus Christ Hee hath overcome this Tempter and broke this snare to His children They can see through this beacuty and account the glory and pompe thereof to be no better then a phansie a Acts 25. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And indeed the wonder is That so many should still be taken with this glory sith it is the confession of all persons in all ages downeward to this day who greedily pursued and hunted after that we call the Glory of the world That the same thought deceived them they wearied themselves catching at they thought a substance but when they came better to see into it it was but a shadow like some Apples wee read of which seeme faire to the the eye the least touch turnes them into smoke or ashes into which the Cities were turned whereabouts they grow A wonderfull deceit this is That a reasonable creature should stretch out it selfe to catch a shadow and open the mouth so wide to let in the East wind or to feed upon ashes 4. We observe this place exposed to all the injuries of Heaven O the pinnacle of honour how slippery how troublesome that standing how open to all winds and weather pray for him who hath his Seate there Let all the Censers of the Saints and the odors there have an influence upon his precious soule hold him fast Lord by thy own
infancy we never outgrow our hereditary evils they rather grow upon us and get strength by time Infirmity we would include all under that generall word that we may be the shorter Infirmity growes up with him it is that squire of the body which in all its stages attends the same We see it so we feele it so I would we might stop here but indeed we must not Infirmity might be born with and well passed over for it is not properly evill but there is that we may properly call wickednesse and that is truly evill and nothing in the world but that We usually say The body is like a goodly Instrument It is indeed but quite out of tune every string thereof what a jarring there is or more plainly what a deordination in all the members and faculties of the same how crosse to that end wherefore they were framed So many members so many tongues to give praise to their Creator so it should be but thus it is So many members so many weapons whereby we dayly maintaine a warre against God and our selves Such a thing is the body now we heare see feele it even so an infirme sick corrupt base body Nay yet more A very beast a rebell And yet from the beginning it was not so It was as wee heard but now its dignity is gone its Dominion and Lordship is much impaired so sin hath enfeebled it weakned nay indeed left it as a carcasse to the sowles of prey But yet not without hope That the time will come when both weaknesse and wickednesse shall be done away when it shall bee restored to its former dignity and raised much above the honor it once had when it shall hunger no more thirst no more faint no more wax pale no more for it shall be as the Angels in heaven Here now I should have carried the childe back to his first originall and there bid him view himselfe well how unclean and filthy And then have pointed him to the fountaine set open wherein to wash and be cleane but this is done in a fitter place k Childs Portion Chap. z. 3. c. Indeed I should not here have spoken of the body first yet purposely so I did because it is so full in the childs eye Nor should I have spoken so much touching it for in comparison the body will be nothing anon And yet so much I have spoken that I might gaine these things of the child which in reason he cannot deny me 1. When proud thoughts shall arise as every moment they will then that hee smite them downe with the breath of his mouth there is no such sword in the world wherewith to smite the proud thought at once to the ground he hath an infirme weake fraile body subject or obnoxious to all that we call evill in the world And so much it can endure paine I meane as God for bid so one said who suffered a great deale yet not passing strength so much should be laid upon it as it can beare But suppose it in its full strength yet is its glory but like a flower and how soone doth his breath goe forth and returnes no more then where is he we may speak bigge and have high thoughts but our breath is in our nostrills therewith we must smite them downe for there is roome enough to let it out before the next morning 2. Because the body is a venerable Monument though worne and desaced with time yet I say venerable We must use it reverently as wee doe the Temple for that name the Spirit gives 1 Cor. 3. 16 unto it It is dedicated unto God nay wee may say properly touching these living Temples they are consecrated unto Him We are carefull that the Temple hath no out ward pollution no defilement at all so carefull we must bee of our bodies such an honourable respect must they have They are mighty words which follow He that defiles the Temple him will I destroy If we pollute and defile our bodies God will pollute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us He will make us vile contemptible as is a louse or like rottennesse so much the word implies 3. Wee must cherish our bodies they must be served that may be serviceable We must eat though not to pamper Nature yet to repaire it and if need require wee may take a little Wine for our stomacks sake and our manifold infirmities We need not be long upon this our eare is open to this counsell wee will not bee indebted to our bodies But let this be noted how sparing good people have beene towards their bodies I may say how niggardly religious It would seeme strange if I should relate what Clem Alex tels us concerning the Lord Christ in point of Abstinency but let that passe certain it is though one prattles be-speaking liberty on the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 3. 10. day in the afternoone from our Lords example telling us Statim a Synagogâ from Church presently to dinner a Marke 1. 29. yet when wee are sober wee shall read of healing first c. and that His meat was to doe the will of His Father for other meat and drinke though He came eating and drinking Mat. 11. 19. yet such was His moderation as wee read as much as we need to imagine and prattle what they will Wisdome is justified of her children Observe wee S. Pauls example for hee followed Christ he was in hunger often that is he would have eate but had it not And in fasting often when he might have eaten he would not But that I most observed the place is not at hand is concerning Chrysostome I see other men taking their fill of meate and of wine I marvell what they meane doubtlesse there will be a great fire where wee cast on a great deale of wood * We must withdraw the wood if wee would put out the fire One told his friend His Ague would not away no I warrant you answered he it lieth too soft and fareth too daintily to leave his lodging Mart. 12. 17. Epig. Gâ—â—â—â— 2. â— For my part I dare not take my fill of bread Why that he knew best certaine it is he durst not at some times gratifie his body so far as to give it its fill of bread Such was the abstinence of Gods people so they denyed themselves and so used their bodies as if they had been enemies there unto beating them downe and keeping them Durius tractandum ne animo male pareat Sen. under as servants nay as slaves For it is with our bodies as with fire and water very good servants but very bad Lords Nay indeed they cannot bee Kings but they will be Tyrants and then behold the most unseemely sight in the world the Prince goes on foote and the servant rides on horse-backe and hath all the honour done unto him whereas he should have none at all by Scripture allowance Lastly then now we
higher place in the World but for every man a very fit lesson It teacheth us to beware we meddle not with that which is a mans living which brings him in his bread though it seeme never so meane and contemptible in our eyes as the Milstone doth so contemptible though it be yet it is dangerous to heave at it it may prove a burdensome stone For if I take it away from the man wee Deut. 24. 6. know what it doth import for it is his living I take away his life with it also that I doe The words are expresse No man shall take the nether or the upper Milstone to pledg for he taketh life to pledge Life is a precious thing then so is that which maintaines life If I take away lively hood life is taken away too Nay it is the highest degree of cruelty against the body that wee reade of I will relate a story touching as bloody a person as any our modern Histories make mention of D. Alva was his name imployed by Philip the second for the regaining the Low Councries to the Crown of Spain In prosecution of which great designe he spent as the King spake or rather sighed on his death-bed a great treasure a masse of money but made no other returne thereof to his great Master but in Barrells Grimston Hist p. 413 or Tuns of blood Amongst other his nororious and bloody practises this is scored up in the reddest letters Hee had besieged the town of Harlem and shortly after parling with the poore people there it was compounded they should yeeld the Town and have their lives The peeled people were well apaid life is well bought at any reasoble rate One day passed and a second came all that while they were pent up from livelihood They call out for bread bread for they thought that was included in the bargaine if life then meanes to support life No said the Generall yee were mistaken I gave you your lives I told yee not you should have bread too This I say is scored up in red letters amidst a thousand more his bloody executions but exceeding all in bloody cruelty Indeed with our good God life is more the food but with man food is more then life It more then seems then if I take away life I am a murtherer but if I take away the Milstone that is bread I am such an one a murtherer I meane but in an higher degree and more notorious Deliver us from blood good Lord for though life is very precious yet to man that which maintaines life is yet more precious And now we have so touched this stone that we finde it to be a very precious stone The finest rubie is not to be compared to it for God accounts it as precious as life and man accounts it more precious so we leave the Milstone for we have seene into it and through it We goe now towards the Church for that is the way to make the lessons wee have heard profitable CHAP. IX The Church sacred in reference to the great workes done there what they are We must be at cost if wee looke to know them for they are chargeable workes Joshuahs counsell explained cleares all this and is of the same use unto us now as to his people of old for Direction of Masters and Correction of Servants I Should now lead the childe from thence into the field but we have been there already to my cost and we have been very circumspect there for we have viewed above below and round about us No more remaines now but that we return to the Temple againe for there we were first and there we will be last for after we have viewed that sacred place a little we shall make towards a sitting Conclution To the Church then we goe but we will not goe in Thou shalt peep into it thrusting in thy head or so but no further then as thou maist discerne how neat and costly all things are there so we suppose no further shalt thou goe For me to present my selfe there or to present thee there is a matter of eost a chargeable work and properly the Parents We must remember how it it was under the Law The poorest came not to the Temple but something he brought according as his estate was but the meanest something That is true for that was a very Obj. chargeable service But that burthen is taken off now It is indeed God blessed for every Answ hath taken off that yoak But yet now the shadow is gone the substance is come there is that we may call cost remaining still what it is we shall know presently Cursed is he still that serveth the Lord with that which costs him nothing we cannot goe to a Play-house but it will cost something and as the place is higher or lower so must the cost be And think we then the presenting our selves before the Lord in His house shall cost us nothing Who made us so familiar as a great person said to one who was too bold with him Look childe behold the place well goe round about it look in see the beauty of it Why all this beauty It is the house that God hath builded for the honour of His great Name that it is We must carry our selves reverently there If thou dost heare any laughing talking brawling there or seest any more irreverent carriage know that so it should not be but a Christian like deportment every where Of two extreames we say not which is better being both extreme naught But certainly it is a more seemly a more becomming sight even a devout and humble superslition then a prophane and bold rudenesse not tolerable in a common house This as we said is Gods house And yet thou must not conceive that the earth or stones or wood there such materialls have any holinesse in them any at all No take heed of that vain thought But in relation and reference to the great things done there the place is an holy place Gods Name is called on there Holy and Reverend is His Name Tidings of great joy are heard there the everlasting Gospel that by which we must be judged by which we stand or fall at the last day This is published there and made knowne to the children of men There the reproach of Aegypt is rolled away a Josn 5. 9. There the Lord Christ doth even now at this day as great things as He did in the dayes of His flesh He healed the withered arme opened the eyes that were shut made the lame to goe great things these He doth the same things now He by the ministry of His faithfull servants He is the great Prophet doth open mens eyes doth turn them from darknesse to light and from b Acts 26. 13. c. Wonders no doubt works for which the Lord Jesus Christ shall be admired c 2 Thes 1. 10. And can we think we may come to Church we may bring our bodies
house In they went to the Parlour the servant into the Cellar when they were to returne there was no man he was gone they found a Beast in his roome for he was not his owne man he could not be theirs being swallowed up of Wine and strong drinke Doe wee wonder now no sure It were a wonder if it be not so a wonder if they are not as plague soares in a house firebrands there For the servant went in with his Lord and Lady to the great mans house and there hee sate by it till he could not well stand But so he doth not doe when he goes to Gods house if he goes in he goes out presently or suppose he stayes there the polluted himself even then or a lirde before in the Cellar we spake of and now if wee finde him at Church you find him asleepe there Now he that hath an eare let him heare or an hand let him come unto helpe or bowels let him make lamentations And for us Governors high and low rich and poore all fall foule here are our complaints right can wee expect a reasonable service from unreasonable men Tit. 1. 12. Can wee looke that these Cretians should serve their Masters who rebell against their great Master in Heaven Can wee hope that they should bee within command and walke according to rule who come not within the verge of the Spirits walke That they should bee wetted with the drops of Heavens raine who came not to the place where the heavenly dew fell or if they come then place and service to be performed there then the horse hath which hee drives Remember this and shew we our selves men bring it to mind ô we transgressors And pity soules our owne and theirs committed to our charge Shall our servants be at a losse for serving us or can we recompence to them that losse with the greatest wages Wee must we must wee are bound to it being sworne servants to our great Master we must looke to our selves first wee must governe our owne house walking exactly there and then a vile person will be contemned and hee that hath spued so often there shall bee spued out A well governed man a good Governour who answers his name can no more endure such a carcasse in his house then the Sea can a dead corps it is not quient till it worke the dead out This is of infinite concernment let us consider better of it Can wee thinke hee can give us a reasonable service who swallowes Wine and strong drinke till hee bee swallowed up of the same That hee can bee faithfull to man who robbes God of His Day and of His service every day That he should walke in a way of obedience towards his Master on earth who carrieth himselfe presumptuously in a way of rebellion against his Master in Heaven To thinke thus is not to consult with Reason Wee must then according to our patterne * Psal 101. and rule keepe Sessions in our owne hearts and families every day so ordering our selves and them as those that walke under that engagement and bond of duty if wee looke that Children and servants shall walke decently and in order Wee must sanctifie our selves and ours as wee heard and then present our selves and them before Him who is all to us doth all for us wee must sanctifie our selves to day if wee looke for great things to morrow And so I have prepared the way to Church which was as much as I intended and if it bee done it is enough and it may prepare the way to our Conclusion CHAP. X. A childe must not escape for his fault A discreet Master that can judge thereof alwayes and correct it thereafter Sloth how corrupting Diligence must be both in the Teacher and the Learner What way must bee taken to make them both sit the one to give the other to receave Instruction IN very good time now we have 1 Part pag. 90. sect 13. read our Lecture and done with our lessons a we will keep Sessions but in our own Court We will take the child to task for his negligence I said well negligence Let the Master look to him and the Parent by all meanes he must not scape for his negligence nor for his wilfulnesse neither But the Master must be carefull and the Parent also very circumspect must they both be that they may discerne well that we spake of from weaknesse from frailty of nature and invincible ignorance A very hard matter it is to goe even there turning no where neither to the right hand nor to the left The Master had need to carry his understanding alwaies in his hand so the wisest Master cannot alwayes doe he must doe what he can that would punish a child alwayes for his fault A fault it is not to misse again and again and yet a third time nay a fourth as the child may be taught for he may be in a Maze and no clue in his hand to lead him out I am perswaded in my conscience That if justice were done at this petty point so it is adjudged to be but it is no small point the Master might suffer thrice for the childs once for either he informes not the childe at all or if he doe it is the wrong way and by the wrong end or if any way then be knocks him first his hand going before his tongue or if together which should never be the hand is the quicker a great wrong to the weake child Certainly we should doe at this point as the Judge of all the world doth and He doth right For speaking after the manner of men and to instruct our ignorance He came down to see first whether the sins were according to the cry A gracious God! and then if after long patience He will thunder in His judgements as certainly He will yet behold Grace still Hee will lighten first He will give warning that certainly the clap is comming He did so if we marke the Context even to those Cities I made reference to But wee looke too high at so low a point this is too high for us No I remember Chrysostome a In Gen. 18. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith This concerns all even every Mothers child we must all hearken to this and doe thereafter Indeed it concerns men in Judicature more specially that they proceed leisurely not like that speedy Judge b Primunt ligant deinde cousas in eam quaerunt Lid-ford Law B. Lue Art 13. P. 48◠Ireade of in Bishop Iuell who hanged ◠man in the fore-noone and sate upon him examining his fact in the after-noon That other but an hasty Judge too for so learned Fortescue c Commend of the Lawes o◠Engl. Chap. 53. cals him did better then so for he proceeded Secuudum allegata probata and so condemned the wife for killing her husband and she was burnt for it but some months after the man servant
thither so the beast doth too present our selves there see all these things done upon our souls and be at no cost A bewitching a befooling thought this Certain it is we must remember the Sabbath we must prepare for it as the ancient and laudable custome amongst us did teach we must retire our selves the night before and they with us under our charge we must sanctifie our selves this night using the meanes the Lord hath appointed and sanctified we must take paines with our heart so aukward and untoward this is to be at cost if we look to see such great things on the morrow We must never forget what Joshuah spake we will fixe upon that Text a little the Lord fixe it upon our hearts for ever it will cleare unto us that to morrow if we doe any good at the Temple we must be at some cost to day we must not I say forget what Joshuah said we reade the context first The Lord was about to doe great things before their eyes His mighty Arme would make the waters of Jordan stand upon heaps the Priests to stand in the midst thereof upon firme ground as dry as the stone in the street and some good while they should stand while the people passed over apace with a wall of waters at their back like valiant men this great work the people should see the very next day but yet see they might and not see see and not perceive see and yet not lay it to heart unlesse they would be at cost with themselves in all the meanes and wayes of grace and sanctification Therefore Joshuah said unto the people Sanctifie your selves for to morrow the Lord will doe wonders among you This is the Text so notable And the Lord write it in the tables of our hearts and keep it as a sure word there for ever That we may ever remember it and do according when we expect the Lord shall doe great things in us for us before us as the turning Iordan back The turning our hearts to Him which is in its own way like Iordan when the banks were full The making our feet Josh 3. 5. stand firme in the Covenant when the waters of affliction are at the back and threaten they will run over all yet to stand like men of warre yet to stand fast not yeelding an inch When wee expect these great cures these wonderfull deliverances these mighty works these unspeakable mercies call them what we will so we have them wrought for or upon our soules in expectation thereof we should come to Church which are the opening our eyes The turning us from darknesse to light from the power of Satan to God The rolling away the reproach of Aegypt from off us when I say we expect all this wee must remember Ioshuahs Counsell and practise thereafter Sanctifie your selves for to morrow the Lord will doe wonders among you This concernes us as much as it did the people of old if wee are not sanctified for the worke it is extraordinary if wee receive good from the worke certainly wee must be at cost with our selves as the Scripture counts cost wee must take paines with our hearts so plowing up our fallow ground else to goe to Church is not worth our labour for the seed there will fall amongst thornes There was an old Ceremonie in use amongst us I will not compare it with the new but I will say it was as harmlesse as that we call most harmelesse The Ceremony was To salt the Child at the Church doore I hope I shall never dare to add or take away to or from Gods Will or Word so much as one jot But let me say the Morall is good and concernes all together Every one shall be salted with fire and every Sacrifice shall be salted with salt Have salt in your selves a Marke 9 49 50. What is the meaning of this For surely we cannot salt with fire The Child can tell us in a word It is no more but this burne out your corruptions purge out your blood cleanse your selves from your silth else your persons will be no fit Sacrifice not your prayers nor your praises Your speech must be seasoned with salt then so all your services sure enough The summe is we must Purge cleanse sanctifie our selves It Obj. will be said wee sanctifie our selves It is impossible It is God that sanctifies Hee purgeth He doth all it will never be done else That 's true God Answ doth all He doth circumcise He washeth He cleanseth and it is His promise so to doe But now when Hee graciously affordeth us the meanes then He doth in effect bid us as wee reade often Circumcise your hearts sanctifie your selves purge cleanse here are the meanes sanctified for this high service use them and looke up to Mee this is to circumcise our hearts to sanctifie our selves as when wee have salt Metaphots teach Children very much wee must rub it into our meat And now my fingers are upon a great sore a Plague-sore I will lay it open that we may see the blood but all the salt in the parish will not cleanse it out but had we salt in our selves that would doe it The Reader may wonder now what I meane a little patience he shall know presently and the wonder will cease I shall tell him no more but what he knows and every one will grant I shall set downe the common observation the same which he hath made and which I have made ever since I was able to looke abroad and make any observation which I could doe 34. yeares agoe I say I will set downe the observation of every man who hath his eyes in his head and can observe to purpose Then wee shall heare some complaints which the Reader shall beleeve too if he will beleeve his owne eares When this is done the foundations of all our woe and misery will be discerned in point of manners then let them come in for helpe that will and can The observation is That at your great Assemblies where the people meet to serve their God and expect to see those great wonders we speak of wrought there the Servingmen for the most part those wicked and slothfull servants do not pardon me I offend not nor have I a low esteem of the meanest officer in a house no I honour him if hee bee faithfull these Servingmen fruitlesse Creatures very Cretians come not to Church or if they come they stay not They come many of them as Whifflers to make roome for their Lords and their Ladies when that is done their worke is done out they goe you may take them napping on their Coachboxe or sitting close in a warmer place with their cup at their nose This observation is common is it not thus even thus Now wee must heare the complaint there is no remedy The Lord and Lady both tell us their Coach-man is a drunken that is their English hee brought them to their great friends