unto us how much it doth import then how to use it or worke by it There is most difficulty in the first for if we can find out this preparatory as I may call it our worke will be easie enough Aristotle a requires it in all Studies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Post Text. 1. but hee must understand it of them whose foundation is laid either in the light or in the law of Nature But Languages have no ground in Nature for though to speake bee naturall yet to speake this or that Language is meerely ex instituto as a man is taught hee being by Nature no more capable of his Mother Tongue then of any other Hence it is that Grammar learning as it is taught is a matter of greater difficulty a great wrong to children then any study that a man afterwards undertakes For here can be no such preparatory to the understanding I know not how to expresse it otherwise which the Philosopher requires in all studies But here even in teaching Languages something must bee done in way of preparation to or anticipation of the understanding wee must I say as a wise man doth an occasion either find a precâ—gnition or make it But this we shall understand more fully in our practicke part in point of Grammar which when I shall shew I shall resume this againe and set down the Rules whereby we have proceeded which shall hold pace with nature and right reason all along There is a greater thing to be done first wee must begin with God so the very Heathen by their light could direct us how shall we helpe our selves here this is a great Science indeed and precognitions here wee have none Indeed Divinity hath its principles also but how are they worked into the understanding By the Spirit of God and that either of illumination or adoption either of which farre exceed nature but have no foundation there In this we say right fure no preparation from Nature whereby to elevate the understanding to that height as to comprehend God and the mysteries of Grace The naturall body indeed having his spirits is lively and with the thought penetrateth the Heavens but wanting the Spirit before mentioned is privat of all these vertues though it wanteth neither so that when the thoughts are as high as Heaven they see no more there then before on the earth and all for want of the speciall illumination and Spirit of adoption whereafter we must breath and pant in our prayers before Him who is not served with bodily or worldly services but of spirituall thoughts which are the just and true sacrifices unto God These are Bernard Ochin Preface to his 24. Sermons his words who was of great yeares and wonderfull reputation the most notable Preacher of all Italy famous for the great example of his good life there And observe wee should these two words breath and pant for though God accepteth weake performances yet Hee expecteth strong desires Though Hee accounteth the will for the deed yet never but when the will is earnest after the deed This by the way wee will read onward that wee may take with us his following words God in His power and light standeth so hid in darknesse from us that with blindnesse wee see Him with ignorance we know Him with retiring or going back wee comprehend Him with silence wee praise Him Nature cannot read this riddle grace can for so it follows It behooveth him who would know what God is to study in the Schoole of simplicity and rest vanquished of that inestimable inaccessible and incomprehensible light What precognition now from nature to open the understanding for the letting in this great light Yes from Nature and so much light and preparation there-from as shall being neglected leave us without excuse What though sense cannot lead me exactly yet I must not put out that light Though nature cannot doe the thing but leaves us in a Maze as wee may see anon yet I will take her by the hand and goe by her clue as far as I can that I will by Gods help for I am bound to it God forbid that wee should neglect the light of nature or conduct of right reason for this were to cast away our lanthorne because wee cannot goe by the Sun So some have done and wee must reade and well observe their judgement a Matth. 9. 3 4. 5. 6. Cap. 12. Principles laid in nature and right reason will carry us very farre here even from the foot-stoole on earth to the Throne in heaven By these I proceed a little with the child Wee conceive the earth hanging in midst of heaven no Pillars bearing it up even that will lead us by the hand to an all-supporting hand b Childs Pat p. 100. Wee have read oft and seen a creature exceeding strong there-from I can raise up the minde to conclude an Almighty power for mark how it is hinted out unto us c Job 40. 19. Hee that made him can make his sword to approach unto him That is there is a stronger then hee strong enough to pierce the head that is the seat of life of the greatest Leviathan d Psal 74 14. Quasi diceret annonam fuisse tunc repositam Calv. ibid. oppressor upon earth and to give his Church strong confidence there-from for ever Give but the understanding a rise it cannot cease climbing till it be at the Pinnacle And yet though so high it bee it is but a naturall understanding still My meaning then is which I finde fully expressed by another That the minde of man tracing Learned Reinolds on the faculty of the soule p. 449. the foot-steps of naturall things must by the act of Logicall Resolution at last arise to Him who is the fountain of all Being the first of all Causes the supreme of all Movers in Whom all the rest have their beings and motions founded To give an instance more We see a murthering engine before us A brave worke saith the childe Who made that A plaine Fellow he that blowes the coales e Isay 54. 16 17. Who gave the Smith breath so to doe He that is Almighty which yeelds a mighty instruction now and alwayes of the same use Wee might bee large here all would amount but to this A man hath a law of nature and principles answerable which teacheth him somewhat touching the Beeing of God And that is all But God in Christ is all to the soule and here naturall law hath not a letter to teach us any thing f They that wil ground Christ upon Aristotle Reason are as those who will build a Tovver upon a vvheatstravv Bern. O câ—in Seâ—m 3. God in Christ reconciling the world is a mystery an heavenly riddle nothing can spel it and find it out but faith alone faith a learned Divine And a truth it is more fixed then the earth more stable then the Heavens for so saith the sacred Scripture
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
right hand establish him Let him a Deut. 33. feel underneath the Everlasting Armes inspire him also be with his Spirit put holy desires into his heart then give him his hearts desire 5. There is no building Tabernacles here a cloud would quickly overshadow all Though the beauty may please us yet hath it no continuance it passeth away as doth a fancy The Stayres are before us a sure way downe by them and no other It were a madness to cast a mans selfe downe when hee may goe downe so every one will judge yet so the proud spirit tempted his Lord to doe Cast thy selfe downe the Angels shall beare thee up The disciple is not above his Master nor the servant above his Lord if the Prince of darknesse tempted the Master of the house how much more them of his household Mat. 10. 24 25. The great Tempters Satan and our owne hearts prevaile mightily by very temptation in a figure thus they tempt Cast implunge your selves into sin the mercy of God shall beare you up poyson your soules with sin there is a Counter-poyson wound your soules deepe enough the plaister is wide enough surfet upon pleasures it is but speaking a word the Physitian is at hand This is the deceit nay while we are looking upon the Staires wee cannot thinke it lesse then madnesse yet thus it is every day 1. In good things wee separate the meanes from the end wee may have glory there is no doubt of that what ever becomes of grace which is but the beginning or first fruits thereof Salvation is sure enough though the meanes of reconciliation be neglected despised altogether We are sure of Heaven though on earth wee walke most contrary thereunto 2. In evill things we separate the end fro the meanes we may walk in our own way the way of death and yet have life at the last no question of al this but this is neglect neglect the Stairs 6. Wee goe downe them now for easie the descent is So is the way of sin to old nature And so is the way of Omne in praecipiti vitiuÌ„ stetit Gods Commandements to nature renewed as naturall as for fire to burne for sparks those light things to flye up My yoâ—ke is easie my burden light my Commandements not grievous Truth hath said so New nature will seale unto it 2. Wee goe gently downe the Staires and very circumspectly a slip is dangerous So wee must use the meanes carefully and this must ever be remembred his way is safest which is least secure Tutissimum illâ—us iter quod suspectissimuÌ„ suit Sen. Ep. 59 3. Wee step in to view the Bell that artificiall thing Its sound is yet more admirable it may bee heard downe the water 20. miles and more Indeed sound is the wonder in Nature put the hand upon it it checks the sound every soft substance will doe it if it receive a cracke it will never sound cleare againe till it be new cast Such a thing is man made of such very mettle he hath some flawes in him ever since his fall and will never be perfect till the day of his resurrection He that expects a Man should walke like an Angell is much mistaken you must weigh him as you doe gold give him his allowance And if he be yet too light hee may suspect he will bee found wanting at the Sanctuary to which ballance hee must come Certaine it is I speake it because we are apt to take too much allowance here Hee that walkes by the leading of the good Spirit which wee should all doe walketh little short of an Angel for his way is above on high so he escapes many snares below 4. We should passe by nothing of use and then if we step aside to some old corner of the wall we might haply find halfe a bushell of Flies there for so I am sure some have done I doe not thinke that Flies are more about the Temple now though so anciently when beasts were slaine there and thence the name Beelzebub then in some old unfrequented corner or cranie in the house or wall But no matter where they bee this is the little wonder that they should revive againe yet so experience tels us they doe nor they onely but Spiders Frogs Swallowes c. The wonder is yet a little more how the spirits of these Creatures should be maintained It is somewhat stranger then that Beares should live all the winter yet lye as dead for their spirits may bee maintained upon the old stock of Grease but that these poore thin Creatures should so live and be revived is still some kinde of wonder to mee though we know very well Flies choaked in water will revive againe being put into hot ashes I will relate stranger things then these it is a very ready way to make the Child learne as was said a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a very good hand but the Author doth not desire we should beleeve all we read b CoÌ„ Phys A boy was starved with cold not found till foure daies after yet by the hottest applications was revived In Swounds and Traunces some have beene taken for dead laid out for the grave nay brought thither and there revived it was high time to awake this truth many will seale unto That which is not so credible is this In the remotest parts of Muscovy where it is extreme cold the men lye frozen all the winter and then as the Sun beats towards them revive againe like the Tortoise who goes to his bed about the 16. of September and comes out of his mouldy Cabbin the very same day of April following We need not beleeve all this But this is certaine That the spirits are wonderfull tenacious we cannot drive them from the body neither with heate not could As it is said of water the Wiseman notes a foole thereby beate it in a Mortar it will bee water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. de Sexti still So these spirits doe what you will they will not away as wee see in the Limbeck-distillations c. This animall Spirit rather then it will forsake its matter though putrified and rotting away it will goe and forme Other little Creatures of another kind as experience shews us in all Corruption We intend the use in all this else it had beene vaine Doth God take care for Oxen shall the poore flye bee remembred in the appointed time or is this for our sakes altogether for our sakes no doubt this is written That when we must to our earth whence we were taken we may goe downe to that Chamber of death and make our beds there in hope that dead bones shall live they that sleepe in the dust shall awake for they are not dead there but sleeping We cannot but remember a short controversie marvellously carried in a full contrariety of words but meering in a Point of an eternall Truth the controversie was concerning the Rulers Daughter
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
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
and one part leprous then he must be shut up most infectious For putrefaction is more contagious before Maturity then after The Master must set anexact copy his example must be so even thus He must pray with the child he must pray for the childe he must heare for the childe the childe must heare from him again all that is for his use he must heare with the childe He must be reverent in his carriage here and there and every where then some hope there is the child will prove good and grave also in his season else none at all The Masters conversation is a mould into the fashion of which the disciple is cast then I said very well a little before all the skill is to practise there after As the Master hath much work about the childe so hath he as much and more about himselfe and this lieth betwixt his owne heart and God I professe heartily I know not what wee can doe no good sure unlesse we have a continuall recourse to heaven and an influence thence No creature so hardly governed as man so it was anciently concluded I say also it is the tenderest work in the world to deale with a childe It is tender man is naturally rough the childe is like it selfe slow the man is quick the childe is as weake as is imagined very aukward to his businesse the mans passion is like himselfe strong and quickly breaks out at the mouth and fingers end and then he begins at the wrong end So then if we have not continall recourse to heaven we shall be out and as the expression is very full heavenly wide We must then be much with God that He may be still with us specially then when we are setting upon instruction for then we shall have matter for passion to work on therefore we must remember our selves so calming our spirits for our work hath an influence not into the child only but into the whole Comonwealth great reason we should importune an influence from heaven So then we are at our conclusion still A good Schoole-master must be as a good Bishop I am so charitable that I do not think there is a bad Bishop in the world for I mean really and allow the name heartily and doe beleeve verily there are degrees amongst men as amongst Angels else where order should bee there confusion will be and I know this as wel as any thing else That he is but a man like an earthe vessel frail c. weak as a Bishop who oversees himselfe there is the chiefe work next his own house then Gods house and then he must be as his Predecessors have been a man of another world having his conversation in heaven such a one a good Schoole-master must be how ever they stand in the circumference they meet at this point his conversation must bee in heaven if he look to doe much good upon earth Note the example of two famous men excellent in their time it is written for our example It is said of Bradford nay I think he speaks it of himselfe you may take his record He studied for the most part on his knees And it is an high expression of Bernard Ochin a Hedid not keep to his own rule if it bee true which is written of him which we may question which is That he fell fion bis God and spake of Him without a light When the rule is Nâ—n loquendum de Deosire Lumine For one hours study thou oughtest to pray a thousand It is certain this he hears most he learns most he teacheth most that prayeth most As it was said of the good hearer he heares praying and prayes hearing so it must be with the good Teacher too he must pray teaching and teach praying He that prayeth most teacheth most Certainly certainly he must'oe often upon his knees that will promote the childe in good His conversation must be on high that would carry the childe thitherward And so I am at a Conclusion which I sinde made to my hand and concludes Master and Learner even both these for here they must meet or never meet in heaven The Master must live well and pray hard his life must be pious and his prayer devout for this effects more and makes better way then all our diligence can a Pia vita et devola precot op'us possunt in studâ—orum rat one qu im dilicentia Alst Ency 1. 4. c. 14 Reg. 14. It is a conclusion of universall use and experience It shall set a period here Now we have gained our point if we would keep within compasse and order our conversation aright we must with the Mariner b Lact. 8. 6. fixe our eye in heaven and walk humbly with God on earth the onely meanes to finde out a right way for us and our little ones a way which tends straight to life not like that we live now for it shall never run out to death FINIS The Copy being somewhat scattered these were omitted which are here inserted to the second Part. Page 70. Line 10. And that he is a thankfull person too If humble then thankfull humble he is as we heard for God regarded the low low estate he cannot goe low enough of his servant God passed over Mountains and hils shined upon his lowest valley oh how thankfull is he He consulted with His free mercy so made him to differ overlooked a multitude of sins vouchsafed to multiply pardons soughthim out that was lost the empty hungry thirsty soul is satisfied The wildernesse is now as a watered garden his parched heath a standing poole his gates of brasse are broken the barres of iron are cut asunder he is delivered out of all his distresses And now heare him call upon his soule sing praises sing sing sing praises so we roade Psal 47. 103. 107. 116. 136. in his songs of thanksgiving a. And what is wanting now to the tribute of praises it is the joy of his soule he shall make up one day when he shall be for ever with the Lord there to sing the Song of Moses Rev. 15. 3 4. and to joyne his voyce with the heavenly quire saying Hallelu-jah Salvation and glory and honour and power unto the Lord our God Amen Hallelu-jah Page 91. Line 1. fattest As B. Latimer said The Devil gains more upon one Holy-day then upon ten working dayes So we may say truly The Lord loseth more of the tribute of praise at one feast then He gains at two fasts The more we receive from Him the more Hee loseth from us The larger His mercie the straiter our hearts This it is for the most part But all this c. Page 104. Line 14. Againe we may discern in a seething pot what our spirit is and what the pollution of the same While the pot with the flesh in it is cold we see nothing but clear water but let the pot boyle then the sâ—um riseth An occasion to sinne is as fire under the pot now I can observe what ariseth in my spirit Concupiscence is alwayes there a lusting after this and that and more to this then to that some predominant and master-lust I mean Now when the occasion joynes with it there is heat put to heat and a great flame Now our spirits boyle apace and there ariseth a great scum presently We must Ezech. 24. be as quick and speedy in the casting the scum out as a pollution to be loathed if we suffer the scum to boyle in we defile our spirits utterly and in the seething pot we read our judgment We will then note this by the way An occasion is as fire to the pot it raiseth the scum so this trieth the man for such he is indeed what he is in temptation But let the man take heed he doth nottry occasion not tempt temptation not run into temptations no more then he will into the fire for then he burns and he is well pleased with his scum which he should cast out with loathing He that runs into snares wil fall certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Heleod Aeâ—hiop l. l. c. 24 Diabolus semper imminet occasioni for the Devil watcheth there if I put my foot in it surely I shal be taken by it Page 105. line 5. If we see a Serpent in our way let us stand a little to view that creeping thing It was once a more pleasing Creature and perhaps its stature more erect and upwards for it is reckned amongst the beasts of the field not amongst the creeping things there Sure we are because he was used as the Devils instrument to tempt unto sin therefore this burden is laid upon him Vpon thy belly shalt thou go dust shalt thou eat which teacheth us to be wiser then a Serpent and as innocent as a Dove to have no hand in sin to help it forward not to put forth so much as the least finger to be instrumentall thereunto If a brute creature was so cursed how great will their curse be who imploy their reason and little judgement as the Devils instruments to bring wicked designes to passe and to put them in execution Esay 10. 1 Tum Aucto Tibus tum etiâ—madmi slris Junius ibid. The authors and first inventers of wicked Decrees are cursed and they that help to put them forth lie under the same woe Our bodies spirits also are great examples hereof so are the judgements that God hath executed not upon beasts onely but upon creatures senslesse That Adco exo sumest peccatun instrumentum peccati Junins in Josh cap. 7. 25. note is long the lesson is short Have no fellowship with the unfruitfull works of darknesse but reprove them rather Ephos 5. 11.