to His greatnesse so wâ— should honour Him that whatsoever He hath commanded whether it seeme weightie or little all our obedience should be streight unto it These are Mr Dearings words i Heb. 1. vers 3. Lect. 2. Tranquillus domâ—â—us tranquillâ—â— omnia quietum assâ—â—ere quâ—escâ—re est Cal. â— adde this All the winds without though never so raâ—ing and boisterous shake not the earth which is of ordinary use If a man have peace within no matter what troublesome blasts without they shall not remove him 2. Here likewise is the kingdome of the winged Creatures where they have more scope then the greatest Monarch on the earth and more aire-roome then the ship hath sea-roome when it rideth on the widest Ocean And more secure these creatures are then we for their provision though they sow not neither do they reape nor carry into their barn for your heavenly Father feedeth them And doth He so even the young râ—ven a foâ—saken creature thrice mentioned in the sacred Scripture the more firmly to establish us in a providence for the Naturalists say the old raven forsaketh her young till they be feathered but our heavenly Father feedeth them how much more then those who trust in Him and roule themselves upon Him for provision They are of more worth then the ravens How great should be the securitie of the Righteous that the Lord will provide He will take care for their provision as He doth for their protection Oh be thou saith Chrysostome as secure as the birds k Aves sine paâ—â—iâ—onio vivâ—â—â— M. Faeâ—ix in sol p. 25. lin 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad â—op Ant. Hom. 12. are that thy heavenly Father will feed thee too Here also I mean in the aâ—rie regiment we see the great vessels of water rouling over our heads and it should be wonderfull in our eyes for we cannot understand the ballancing thereof He that upholdeth all things by His mighty power upholdeth the clouds and divideth a course for their rain making small the drops thereof so as they distill upon man abundantly and in a way of mercy He it is who maketh strong the bond of the cloud who gives it a retentive facultie whereby the water is bound up within it as with a swadling cloth for so we must resolve the Lords question Who l Job 36. 16. and 36 27. hath bound the waters in a garment Even thou â— Lord hast done it we know Thy Name and Thy Sonnes Name for thou art wonderfull m Prov. 30. 4. Isa 9. If the Lord should unloose this bond of the cloud this retentive facultie then would the water fall as through a floud-gate or from a spoute not breaking into drops but in one body with a resistlesse violence as sometimes our countrey-men have observed it when the violence of the waters fall hath laid the ridges of their land equall with the furrows But more ordinary the rain falls so amongst the Indians who call the falling thereof in that resistlesse manner The spoutes n Hist lib. 1. c. 7. § 6. So writeth Sr Walter Raleigh but the Scripture calleth it I think the great rain of His strength o Job 38. 6. And if it fall with such violence who then can abide the violâ— of Gods wrath Who can stand under the spoutes of His displeasure The wicked shall be driven before the tempest as the chaffe before the winde But to the matter in hand certain it is This clotheing the heavens with blacknesse and making sackcloth their covering p Esay 50. 3. This ballancing the clouds and binding the waters within them as within a garment thence making the water distill by drops all this must be taken notice of as the wonderous work of Him Who is perfect in knowledge q Job 37. 16. And upon the power of this Mighty Hand doth the faithfull soul stay it self Faith can never be at a stand for whether the Lord gives rain or restraineth it because of our back-slideing r Jer. 14. yet behold a glorious dependance faith limits not the holy One of Israel nor bindes Him to naturall meanes Å¿ Leg◠〈◊〉 Hex Hom. 5. p. 47. Who did make the earth to bring forth before He set the Sunne in the firmament or made it to rain and filled the valleys with water when there was neither winde nor clouâ— t 2. Kings 3. 3. Hence it is that the thunder is heard whereat the heart trembleth and is moved out of its place Job 37. 1. but the heart soon setleth again when the noise ceaseth for it hath learnt the reason thereof And yet it posed the heathen and almost made him cease from his own wisdome when he heard it thunder but saw no cloud x Hâ— â—arâ— 1. â—â— 3â— then it was the voice of the Lord sure and is it not the same voice though the cloud appeare and appeares never so thick and dark His voice it is and acknowledged so to be when it hath astonied the mighty Potentates of the earth as His lightenings have made their hearts to tremble like a needle removed from the loadstone or leafe in the forrest tosâ—ed with the winde For God thundereth wonderfully with the voice of His excellency great things doth He which we cannot comprehend Out of the midst of water the Lord fetcheth fire and scatters it into all the parts of the earth astonishing the world with the fearfull noise of that eruption And hard stones out of the midst of thin vapours y D Hall contemp creat I can say no more to it but some have trembled at the roaring of this voice and some have mocked but the mockers have been strook down dead in the place to teach us That with God is terrible Majestie and touching the Allmighty we cannot finde Him out But let us heare attentively the noise of His voice and the sound that goeth out of His mouth He directeth it under the whole heaven and His lightning unto the ends of the earth after it a voice roareth z Job 37. 23. 4. And here we may take notice of snow the a Voâ—a communâ—â— sunt nives diutiâ—as sedere tellus illo modo sementâ—scu Plin. nat Hist lib. 7. cap. 2. muck of the earth and of the hail which pruneth without a knife b Job 38. 22. but we cannot enter into their treasures even that is a knowledge too high for us c Dâ— Baâ—â— 2 day but this we know for the Lord hath spoken it He hath reserved these against the day of battell and warre d Verse 23. For more have been consumed by the fall of hailstones then by the dint of the sword e Jâ—sh 10. 11. that we may acknowledge touching the Almighty He is excellent in power and in judgement and in plenty of justice f Job 37 23. All these the lightning and the thunder the snow and the hail do whatsoever He commandeth them upon the
how fraile our bodies what our use therefrom pag. 78. Our right to the Creatures how lost how regained pag. 79. In eating we must use abstinence Intemperance how provoking to God how hurtfull to man and unbeseeming the Lord of the Creatures to pag. 81. When the fittest season to teach and learn abstinence how necessary a grace specially in these times when so much wrath is threatned What use a Parent must make hereof to Children Their lesson before and at the table to pag. 85. When we have eaten we must remember to return Thanks The threefold voice of the Creatures what the Taxation or Impost set upon every Creature If we withhold that homage we forfeit the blessing The memorable words of Clemens Alexandrinus A strange punishment upon one who seldome or never returned thanks so concluded pag. 90. CHAP. VII THe Method in reading the Book of the Creatures Foure Objections with their Answers out of the Lord Verulam to pag. 93. How to reade the Book of the Creatures Extreames corrected and accorded Two primitive Trades An Apocrypha Scripture opened and made usefull to pag. 97 How to teach the Childe to spell the Book of Nature What is the compendious way of Teaching to pag 100. Essayes or Lectures upon the creatures beginning at the Foot-stool Three enquiries touching the earth 1. What form or figure 2. Whence its dependance 3. What its magnitude Instructions therefrom very grave and usefull all from pag. 100 to pag. 107. A view of the Creatures In their variety delightfull and usefull Two Creatures onely instanced in From a little Creature a great instruction What a mercy to be at peace with the stones and creeping things From pag. 107. to pag. 114. The Waters their Surface barres or bound Their weight II. The Creatures therein the ship thereupon Great lessons from all from pag. 114. to pag. 122. repeated and mans ingratitude convinced 123. The Aire The wayes and operations thereof admirable III. Whence changed and altered for mans use sometimes for his punishment The windes Their circuit Their wombe to pag. 125. The winged Creatures Their provision and dependance greatly instructing man and reproving his distrust to pag. 126. The Clouds the ballancing of them The binding the waters within them The making a course for the Rain out of them All these three the works of Him that is wonderfull in working to pag. 127. Of Lightning Job 26. 14. But the Thunder of His power who can understand The Snow and the Haile and where their Treasure to pag. 128. The wonderfull height of the starrie Heaven Of the Firmament IIII. Psal 150. Why so called and why the Firmament of His power The eye a curious Fabrick of admirable quicknesse How excellent the eye of the soul when cleared with the True eye-salve The heavens outside sheweth what glory is within Chrysostomes use thereof and complaint thereupon to pag. 134. Of the Sunne Why I descend again to that Creature Three things in that great Light require our Mark. Grave and weighty lessons from all three Concluded in Mr Dearings and Basils words to pag. 144. CHAP. VIII THE Day and Night have their course here But after IIII. this life ended it will be alwayes Day or alwayes Night A great Instruction herefrom to pag. 147. Our senses are soon cloyed We are pleased with changes What Darknesse is The use thereof A little candle supplies the want of the Sun How that instructeth How we are engaged to lie down with thoughts of God to pag. 153. CHAP. IX A Great neglect in point of education Mr Galvines Mr Aschams Mr Perkins and Charrons complaint thereof The ground of that neglect to pag. 156. The Parent must fix upon two conclusions Of the School Whether the Childe be taught best abroad or at home 157. The choice of the Master Parents neglect therein The Masters charge 159. His work His worth if answerable to his charge to pag. 160. The Method or way the Master must take How preposterous ours Who have appeared in that way to pag. 164. The School must perform its work throughly The childes seed-time must be improved to the utmost before he be promoted to an higher place The danger of sending Children abroad too soon When Parent and Master have promoted the Childe to the utmost then may the Parent dispose of the Childe for afterwards to pag. 165. CHAP. X. OF Callings Some more honourable as are the head or eye in the body But not of more honour then burden and service Elegantly pressed by a Spanish Divine and in Sarpedons words to Glaâ—cus to pag. 169. The end and use of all Callings pag. 171. Touching the choice of Callings How to judge of their lawfulnesse To engage our faithfulnesse No excuse therefrom for the neglect of that one thing necessary Our abiding in our Callings and doing the works thereof How Nature teacheth therein The designing a Childe to a Calling Parents too early and preposterous therein 177. Parents may aime at the best and most honourable calling The Ministerie a ponderous work 178 But he must pitch upon the fittest In the choice thereof the Parent must follow Nature and look-up to God A CHILDES PATRIMONY Laid out upon the good Culture or tilling over his whole man CHAP. Wherein the Parents dutie doth consist and when it begins Of Infancy A Parents dutie begins where the childe had its beginning at the wombe There the Parents shall finde that which must busie their thoughts about it before they can imploy their hands And this work lyeth specially in considering Gods worke upon the childe and how their sinne hath defaced the same First they consider Gods worke and the operation of His hands how wonderfull it is and how curiously wrought in the secret parts of the earth so the Prophet calls the Wombe beâ—ause Psal 137. curious pieces are first wrought privately then being perfected are exposed to open view It was He that made the bones to grow we know not how then clothed them with flesh He that in the appointed time brought it to the wombe and gave strength to bring forth Here they acknowledge an omnipotent hand full of power towards them and as full of grace and they doe returne glory and praise both But here it ceaseth not Now they have their burden in their armes they see further matter of praise yet in that they see the childe in its right frame and feature not deformed or maimed Some have seene their childe so that they had little joy to looke upon it but through Gods gracious dispensation it is not so and for this they are thankfull And upon this consideration they will never mocke or disdaine nor suffer any they have in charge so to do a thing too many do any poore deformed creature in whom God hath doubly impaired His Image This they dare not do for it might have been their case as it was their desert Deformitie where ever we see it admits of nothing
his knâ—es to receive his burden Particulars are infinite The Prophet concludes the truth in generall tearmes All the beasts of the field pay most obsequious vassallage to man so the foules of the ayre yea and the fish of the Sea The great monsters there that make the deep to boyle like a pot are not exempted from mans government from them hath he toll of bones and oyles and tribute from all the rest How full and convincing then is the Lords question Have I been a wildernesse unto Israel No to Thy praise be it spoken a delightfull Paradise Thou hast been Thou hast furnished man with a lightsome and delightfull dwelling place a disloyall tenant though he be and Thou broughtest him in unto it as into a paradise like a rich heire ready furnished with all furniture for use for delight for ornament To the intent that man should serve Thee and serve Thee cheerefully Thou hast made all Thy creatures to serve him That he might subject himself wholly unto Thy will Thou hast put all things under his feet That he might be Thine Thine only Thou hast created all these outward things for his body his body for his soul both for thy self I conclude now with the words of Chrysost upon the contemplation of the Land and Sea and that Host of creatures in both And all these saith the Father serve for the good of them that feare the Lord theirs are all things for they are Christs Thus then let me reason the case If these things are done and bestowed before our eyes let us think what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Châ—ys Hom. 22. in ep Ad Eph. good things are layed up for them in the heavens in those mansions there If where they are strangers and but sojourners they have so much homage so much honour where their Citie is what glory shall they have there If where their Lord said ye shall have affliction they have such a Ministry so many servants such an attendance such a guard such a retinue for the Angels are their Ministers The stones and creeping things fish and fowle are at a league with them and are their servants if so while here below then what rest what quiet what securitie above there where the Lord hath assured them shall be the place of their eternall rest What and how good and great things shall they have there So the Father reasons and concludeth the glory of the Saints and so much to the contemplation of the earth and waters The b Plin. nat Hist 2. 8. cap. 38. Aire is the next that which filleth up this vast and III. emptie place which we see above us and also filleth those crannies in the earth which we see not And whether in the waters or no I cannot tell but this we know that the fishes which we perceive not to breath do dye without it Of all the works of Gods hand it is the most admirable both for the wayes thereof and operations there-from I know not which we could want of all the creatures of God but I am sure we cannot want aire My veines arteries nerves all are quickned by it it is the soul of our breathing If I had all that heart could wish all were nothing if I wanted aire and aire must be good and wholesome too or else all would be as good as nothing Therefore it is Gods great doale to the world all share in it And it hath a kinde of ubiquitie It is every where and yet we cannot see where it is so like it is the likest of any to a spirit for it is the most bodylesse body by which name it is sometimes called As we call that for which we have no name to expresse its strange vertue and efficacy If I could go to the furthest parts of the earth or sea there it is If I could climbe up to the uppermost region there it is also If I could descend into the lowest vaults and caves of the earth there it would be found It is as inseparable from a man as his conscience is shut the windows barre the doores draw the curtaines all close yet you can as easily shut out your conscience as it The aire will come in it will visit us in what condition soever And if this may be said of the creature what then of the Creator He that hath given the creature so large a circuit three regions of the world hath yet appointed it its bounds But take we heed we limit not the Holy One of Israel By this creature we ascend neerer to the Creatour then by any other but yet we come infinitely short we must not compare God to any creature for to Him nothing is like The aire is pure and cleare of it self and in its own nature but if it were so to us it would not be agreeable to ours it would be then too rare and thin and not agreeing to our earthy and compounded bodies therefore for our benefit and comfort sometimes for our punishment too it receives alteration from beneath or from above or from about it thence it is that most times the aire refresheth and sometimes poysoneth sometimes temperately cooling sometimes again with heate scorching Sometimes it candies the herbs and trees and hideth the waters as with a stone d Job 38. 30. and then who can stand before His cold e Psal 147. 17. who casteth forth His yee like morsels for so we must resolve the Lords f Job 38. 29. question out of whose wombe came the â—ce And if it be said who can stand before His cold how much more then who can stand before Him when He is angry for our God is a consuming fire 1. Here the winds have their circuit but where there treasure is we cannot tell I know what the Poets â—aigne and what the Philosopher of the greatest experience that our part of the world had doth write hereof But the sacred Scripture saith That the Lord causeth it to blow g Psal 127. 18. 104 â— He raiseth the stormy winde for He hath appointed them their work their circuit as He hath the treasures h Job 38. 22. for the snow and haile And we heare their sound and feele them too but the place whence they come we know not nor whither they will so secret is the way of the winde And as secret is the way of the spirit but more admirable in working it casteth down strong holds too it levells high and exalted things But I am too high This we may conceive The same wind which now shaketh the lâ—afe and maketh the feather to move being charged agâ—inst am untâ—ine would have turned it up from the foundation And the same strength that bloweth up the dust if it came against the earth would shake the bottoms of it And this should make us feare before Him that whatsoever He hath done whether it seeme great or little we should confâ—sse His handy worke anâ— according
in one house arise families and from them Common-wealths And now we have againe the blocke in our way though we have remooved it before I know well that a family may be so governed as we heard and as it should be It is required that these two in one house should bee one in one house with one soule with one mind with one heart serving the Lord. This blessing and gift from above for a good husband as a good prudent wife are both the gift of God and a speciall favour q Singulari modo Trem. Prov. 19. 14. Chap. 18. 22. my prayer is that thou maist receive But if not thou hast heard thy charge and withall how patient thou must bee under that want Thou must waite when God will give Repentance and use all meanes that may hasten the same as the Common adversary doth our destruction and never dispaireth of it while there is place for hope as the Father sweetly and elegantly shewing the duty of Ministers But it concernes all in these Chrysost de Lazar Conc. 1. â— cases wives especially that the unbeleeving husband may be wonne by the chaste conversation of the wife and so I leave thee now and thy charge in this supposed condition as I would have thee and them under thee found thee sweetly commanding in the Lord and they willingly obeying and in the Lord still I leave thee I say in thy family like a little Common wealth r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A good housewife is an excellent ornament in an house she is a grace to her husband and her self In that house all rejoyce children in theiâ— mother husbâ—nd in the wife the wife in children and husband all in God Clem. Alex. Pâ—d lib. 3. cap. 11 p. 183. revâ—rencing thy husband ruling thy Children commanding thy servants and all in and for the Lord which will finde thee worke enough to keepe thee waking in the season for it and to imploy the strength of thy parts and most pretious time and so both thy time and parts will be well spent in so behoovefull a service Now passe on to the last stage of our life which is Old-age CHAP. VII Old Age. Two periods thereof pressing to dutie both Comfort in death whence distilled AND now we are come like a ship from out of the maine Sea of the world which lyeth open to stormes and gusts and rideth at Anchor under the Leeside where the passengers may looke out and see their harbour Wee must now doe in the first place as Sea-faring men should doe in such cases they tell what they saw and what they felt even His wonders in the deepe and they declare these workes of the Lord with rejoycing Å¿ Psal 107. 22. So they who are brought safe to this port or stage of time Old-Age must recount and record the Mercies of the Lord and what deliverances Hee hath wrought for them in their way thitherward This is the first thing to be done even to sacrifice the sacrifice of thankesgiving and to declare his works also with rejoycing And Child I began the Register of Gods Mercies towards thee where thou tookest thy beginning and first entrance into the world at thy Birth and Baptisme There I considered thy outward frame of Body and inward frame of minde where I leâ—t off then there I begin now to teach thee to recall to minde and record the mercies of God to thee ever since that time And though this recording of Mercies be proper to every person that is growne up to the yeares of understanding and not to every Age only but to every yeare and month and weeke and day therein yet this is a duty which seemes more to presse upon us the more and the faster yeares doe presse on And therefore though it doth concerne All in generall and every age and person in speciall yet being specially intended because that which is spoken to all is counted as spoken to none I shall bend my words to Thee whom I must suppose now stricken in yeares the Sun of thy day farre passed the Meridian and its shaddow gone downe many degrees towards the place where anon it must set Thou must then consider how wonderfully the Lord hath maintained thy life and preserved the same ever since thy comming into the world and that this consideration may presse the more thou must consider what this life is and that of so small a bottome the Lord should spinne out so long a thred Had he not drawne it out of his owne power as the Spider doth her web out of her owne bowels it had been at an end the second minute The maintaining the Radicall Moysture that Oyle which feeds the Lampe and light of thy life is as great a miracle as was the maintaining the Oyle in the Cruse of the poore widow But He did not maintaine this life only and at His owne proper cost But defended and protected thee also tooke thee under His Wings as the hen doth her chickens to shelter thee from those many dangers thy life hath been exposed to We cannot tell how many but this thou must know that there are principalities and Powers both in the plurall number to shew they are Legions and in the Abstract to shew they are armed with power as they are swelled with malice And to this their malice and power thou wast liable every moment of thy life and thou hadst felt both their malice and their power as quick and fierce against thee as Iob and others have done if the Lord had not charged them concerning thee Touch her not and how canst thou be sufficiently thankfull for this Againe consider how many dangers and casualties thou hast scaped from the Earth the severall creatures on it from the Water from the Fire from the Aire also how often have the Arrowes of Death come whisking by thee Tooke away those next thee and yet have missed thee perhaps thou hast seene some Deare yeares of time as thy forefathers have done When a thousand have falne at thy right hand and ten thousand at thy left When Gods Arrests have seized upon some walking talking and yet have spared thee And if not so yet consider thine owne body and the humours thereof They had every day overflowne and drowned thee as the waters the earth if God had not said unto them stay your proud Waves In a word if thou consider what thy life is and the dangers thou art subject to thou must acknowledge that the preservation thereof is as great a wonder as to see a sparke maintained alive amidst the waters So Chrysostome speakes of Noah t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 5. ser 6. As great a wonder as to see a glasse that hath been in continuall use gone through many hands and hath had many knocks and fals to be kept for forty fifty sixty yeeres whole and unbroken As great a wonder as to see a Candle in a paper lanthorne in a
and trembling distractions and terrible convulsions of all his parts so as the bed would scarce hold him whereon he lay all which presently ceased as soone as the meat was taken away And this was done so often till at length he grew weary of so many attempts in vaine and prepared himselfe for death giving unto us all many signes of earnest repentance Among others he penitently confessed that this punishment was justly inflicted upon him for his abuse of Gods good creatures especially because he would neither of himselfe nor by the perswasion of his friends give thanks unto God when he received his food which he conceived to be the cause why now God would not suffer him to have the use of his creatures which he had so often abused by his grosse ingratitude and earnestly desired that he might be an example unto all men in this fearefull judgement that they might escape the like by shunning his sinne Remember this story when thou sittest down to meat and forget it not when thou risest up for remembring such an example as was this we cannot forget to return our tribute of thanks and praise So much to the second season And now having so done and being risen from our table we may take a walke and view the fields with the creatures there This season follows and the observations therefrom CHAP. VII The third season The method in reading the Book of the creatures Essayes or Lectures there-upon I. The earth and creatures thereon II. The waters and creatures therein III. The Aire and creatures therein IIII. The firmament and wonderfulnesse thereof 3. WHen thou walkest Here is a large field to run over and hard it is to keepe within compasse Which way soever we looke we have the great Book of the creatures in our eye and from every one more then one instruction If we walke no further forth then into our garden we see what varietie that yeelds and the same varietie of instructions If in our grove we may remember what the Father said thereof That he learnt more Divinity more of God in his walk therein then in his study amongst his paper-books Which way soever we looke whether below Lâ—g Chrysost ad popul Antioch Hom. 9. or above or about us we may behold those Texts which Iob Ionah Paul made choice and great use of The Booke of the creatures every man may come by and he that runs may reade it Their language is easie to be understood They open as I may say the freest schooles and are the fittest to give instruction of any My scope or intent here is 1. First to deliver this kinde of knowledge which the book of the creatures helps to furnish us withall from the discredit and disgraces that ignorance and misinterpretation have put upon the same 2. And this leads us to the second for it will point out the way to the parent how to make this walke profitable to himself I meane how he may receive benefit by perusing the book of the creatures And then which is the maine end of the walk 3. How to teach the childe to spell nature and by degrees to reade the volume of Gods works which will better be done in the fourth place when 4. I shall give some Essayes herein beginning at the foot-stoole the lowermost of Gods creatures and so rising higher c. For the first then The objections I finde cited by our noble and learned Advancer n Advancement pag. 6. Object 1. and his answers unto them there 1. That the aspiring to over-much knowledge was the originall temptation and sinne 2. That it hath somewhat of the serpent for when it entreth into a man it makes him swell nature being easily blowne up for nature and the pride of nature are neere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of kin 3. That Salomon gives a censure That in spacious knowledge there is much contristation 4. And Paul gives a caveat That men be not spoyled through vaine Philosophy as some have been who poring upon the second causes have lost the light of the first and dependance on God who is the first cause To these he answers Answ 1 That it was not the pure knowledge of nature and universality a knowledge whereby man gave names to other creatures in Paradise which gave the occasion to the fall but it was the proud knowledge of good and evill with an intent in man to give law to himself It was saith the learned Author in another place o Pag. 56. not the naturall knowledge of the creatures which induced the fall but the morall knowledge of Good and Evill wherein the supposition was that Gods Commandements or prohibitions were not the originalls of good and evill but that they had other beginnings which man aspired to know to the end to make a totall defection from God and to depend wholly upon himself So he answers the first objection 2. Neither is it any quantitie of knowledge how great so ever that can make the minde of man to swell for nothing can fill much lesse extend the soule of man but God and the contemplation of God c. for he goes on very usefully There is such a capacitie and receipt in the minde of man so as there is no danger at all in the proportion or quantitie of knowledge that it should make it swell or out compasse it selfe no but it is meerely the qualitie of knowledge which be it in quantitie more or lesse if it be taken without the true corrective thereof hath in it some nature of venome or malignitie and some effects of that venome which is ventositie or swelling This corrâ—ctive spice the mixture whereof maketh knowledge Haec Antidotus sive aroma c. so soveraigne is charitie and so he goes on in answer to the second objection 3. And as for the censure of Salomon concerning the anxietie of spirit which redounds from knowledge It is certaine That there is no vexation of minde which resulteth thence otherwise then meerely accidentall when men fall to framing conclusions out of their knowledge so ministring to themselves weake feares or vast desires whence groweth that carefulnesse and trouble of minde for then knowledge is not a dry light but steeped and infused in the humours of the affections This is the sum of the answer to the third objection 4. For the Apostles caveat it must not lightly be passed over for if any man shall think by view and inquiry into these sensible and materiall thinges to attaine that light whereby he may reveale unto himself the nature or will of God then indeed is he spoiled by p The soul hath no more nouâ—â—shment from this kinde of phiâ—â—sopâ—y then the body hath from 〈◊〉 transâ— out of Clem. Aâ—â—x Strom. lib. 1. p. 199. vain Philosophy For the contemplation of Gods creatures and works produce having regard to the works and creatures themselves knowledge but having regard to God no perfect knowledge but wonder which is
childe did not ask then sure enough the parent did ask the childe or help the childe how to ask If the childe did not question the parent the parent did question the childe We would have the childe ask and enquire for it is a true rule He that doubts and asketh most he profiteth most And he that enquireth after nothing he knowes nothing saith another But the parent will finde the childe very slack and backward this way Few children there are who make any further enquiry but When is the next holy day Therefore here the parent must help and give the hint of a question As it requireth some sense to make an answer not absurd so it asketh some knowledge to demand a question not impertinent it exceeds the skill of a childe Therefore there is no question but the parent must help and give the hint of a question at the least and that will give an hint to further instruction It is past all question that it is an excellent way in teaching to put the lecture into questions We have our great Lord and Master a president unto us whom they found in the Temple sitting among the Doctors both hearing them and asking them c Luke 2. 46 questions It is then no novel way but ancient and authentick though now as the best things are grown out of use and fashion And it sufficeth to point onely at this way of questioning the childe so making it a party which will help it very much to reade in the volume of Gods works and to profit by reading which was the third thing 4. The fourth follows which is To give some essay herein and reade a short lecture out of this great volume of the Creatures that lieth open before us And I begin at the footstooll where we had our beginning At the Earth for it is saith the Father d Katy◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysâ—st in Gen. Ser. 1. our countrey I. our mother our nurse our table our grave An effect it is which in a measure may be perceived by mans understanding but the manner of production cannot be concieved by any spirit compassed with a mortall body Here I enquirefirst 1. What Forme or figure it hath 2. Whence its dependance 3. What its magnitude c. How farre a childes sense will help in all three Something hereof the sense will report to the understanding but it will leave the understanding of old and young in a wonderment and that as was said is but the effect of a broken knowledge The use hereof we shall see anon The first 1. For the Figure of it It is circular or round we must not look for corners in it Our sense doth not report it so if we look downward upon the convex surface of the same for the curvature or bending thereof appeares not to the eye nor is it possible it should being but a foot or there abouts in fifteen miles yet something it is But the Globe representing the same which with the earth and sea makes but one tells us what the figure of the earth is so do the waters in compassing the same and the Sun or the Heavens rouling round about But more clearely the fabrick of the heavens declares the figure of the earth whose concave we behold and see it like an Arch or Furnace over us which plainly sheweth the Fornace sâ—unmeo same figure to be of the earth And that which is demonstrated in a little circle no part of the surface thereof is uppermost and lowermost in respect of it self but lyeth in a full aspect to heaven though it seemes otherwise to us who live on this side of the Globe as it doth likewise to them who are on the other side in the South Which also clearly concludes That there are e See Plin. nat Hist lib. 2. c. 65. Aug. de Câ—vit Det. lib. 16. Cap. 9. Lact. lib. 3. câ—p 23. Antipodes though they tread not in a direct opposition to us which so posed the Ancients I meane a people for the word is improper who inhabite that other siâ—e of the Globe so clearly I say concludeth this truth and so universally that now to phrase it as one doth it scornes defence This is wonderfull to sense It is so and it must be granted to be so both to young and old for it leaves us all to wonder and no more It leaves us with our light in the darke Note it There is enough in the greatest portion of knowledge to humble us very low And enough in the least portion thereof for there is the greatest danger to puffe us up and make us swell so needfull it is to know the imperfection and shallownesle of our knowledge but more especially to know our selves to be but men And if we conceive so small a part of God here about the earth how little little is that we conceive of Him when we go higher If He be wonderfull in His foot-stoole thinke we and thinke seriously How glorious is He in His Throne This meditation should not be passed over untill it hath wrought us from wonderment to an holy trembling before Him and a godly feare There is one thing more touching the figure of the earth which offers it self and I cannot passe it by though it is very ordinary and familiar and the sense can make report thereof to the understanding It is this A circular or round figure cannot fill up that which hath corners there will be still an emptinesse It tells us this ordinary lesson That the earth and all the stuffe and lumber there cannot fillup the heart of man no more then wind or ashes can satifie the hungry stomack We may weary out our selves and lay out our stock of time and parts about the encompassing of Capacem Dei non implet minus Deo Tu Deus diligenti Te quantum praecipis oâ—â—endes Te sufficis ei Aug. Conf. 12. 15. some portion here below but it will not be a portion proportionable unto the nature of the soul it will not profit nor give satisfaction That very seale which made the impression will fill up and answer the same impression and no other for it It is only heaven and the great things thereof which give rest and peace which fills up the heart and makes it stable removed there-from the heart is like a needle shaken off from the pole starre in an unquiet trembling posture when it feeles it self like a Meteor tossed with every motion and still in doubtfull suspence f M◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12. 29. Behold then The heaven is before us and Christ in our nature hath opened the way thither and There appeares for us And thither-ward must the soul tend if it looks for rest The Lord Christ seemes to speake to every soul as Ioseph to his brethren g Gen. 45. 20. Regard not stuffe for the good of all the land of Egypt is yours Regard not the stuffe and
voice roareth we see it not we heare how the wind renteth our houses and stocks up trees we see it not we heare our y Lact. lib. 7. cap. 9. M. Faelix p. 22. in fol. See Hist of the World lib. 1. cap. 10. sect 10. Lactant 2. 2. voice and a sound that which poseth all the naturalists in the world we see it not The more remote from the senses any thing is the more divine and admirable Nay if a naturall eye could perceive it there were no divinitie in it at all That is best seene which is not seene z Magis videtur quod non videtur B. Juel artic 8. pag. 402. That is as our Iewel interprets it we see more certainly with our faith then we can see with the eyes of our body they may deceive the eye of the soul cannot But I am too high if as children in knowledge we understand not earthly things how can we heavenly The arme of flesh is too short here nature is at a stand I give but an hint only to helpt it out for here nature will ever stâ—ck till an invisible hand I meane an Almightie power helps it out and raiseth nature above it self For by faith we understand c. Heb. 11. 3. I would aske one question more and it is according to a childish supposition but best agreeing with his understanding and conceit Suppose the earth did hang like as our deceived sense presents the Sun at its setting popping down behinde the nexthill or like a stone still dropping into the water suppose it so I would then aske whether should the earth fall It must needs be answered according to the same conceipt That it must fall into the lap and armes of heaven And this is as if we should say That the creature falls into the armes of Him who holds it up which secureth the stabilitie of the same That there are as the sacred Scripture saith everlasting hills and perpetuall mountaines Habb 3. 6. It secureth also and it is a principall thing The stabilitie and firme foundation of the Church and the true members thereof They are an everlasting foundation also they stand fast like Mount Sion fast for evermore The gates of hell power and policie shall not prevaile to remove and unbottom them so fast they stand for how should they fall or which way which way soever they fall they fall into the armes of Him who supports them They may be turned by the gyants of the world as Mr. Dearing calls them from post to pillar as the proverbe is and from the pillar separated to the foure winds and yet they are upon their basis and bottom still All their shocks cannot put them off thence How so They are in the same hand that holds up the earth in Gods hand He loveth His people All Hie Israels Saints are in thy hand a Deut. 33. 3. Trem. And we must all grant That what is in Gods hand cannot by force or fraud be throwne out Oh how sure how secure that building which God heares up and the Corner stone whereof the Lord Christ is how sure and certaine is their dependance who having nothing can yet root themselves upon Him who hangs the earth upon nothing So much to the second enquiry and the use there-from 3. The third is touching the magnitude thereof And this our sense reports to be a massive body according to all demensions but therein exceeding both sense and our finite understanding And yet we must needs conceive also That this is as it is absolutely considered and in it self for if we take the earth comparatively with respect to the heaven it is and our sense reports it so but as that center or point where the foot of the compasle stands to the compasse or circumference round about the same point So as if the earth could be beheld down ward from the highest starre which may be supposed though it cannot be through a double impossibilitie the â—pacitie of the earth and the contrarietie to sense it would seeme as little and lesle unto us there above then the starre doth seeme to us below The scoffing b Lâ—cian Icaro Menippus Ridentem dicere verum c. Philosopher makes this consideration very usefull for what hinders but that a scoffer may in some things speake the truth and make the same truth usefull But this is certain They who are risen with Christ whose affections are upon their treasure which can be no where but in the heavens for there Christ sitteth they are filled with the beautie and glory thereof filled I say as we read the house was The priests could not stand to minister for the glory c 2 Chron. 5. 13 14. of the Lord filled the house of God so is their house filled their soul I meane with the glory of the things of Christ that the world can finde no roome within their house so filled with glory The world is indeed as it is but See Chrys Ad Pop Ant. Hom. 15. as a point to them and they are at a point for it heaven is before them and the great and durable mansions there no matter for the stuffe of the earth let her keep her gifts her pleasures and profits for as the brother said they have enough they have the pearle for they bid to the price of it they have it and they have enough And so much to the three demands or enquiries touching the earth the resolves thereunto and instructions therefrom 2. It followes that we take a generall view of the things on the earth And behold variety of objects all to refresh and comfort to instruct and humble me I have no sooner set my foot abroad but presently I see There an hill here a dale There a barren ground here a fruitfull There good fruit here weeds d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chysost in Gen. cap â— Hom. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Bas in Hex Hom. 2. There the sheep feeding here the horse and oxe ploughing There the sheep giving us her lambes and her wool here the cow giving her calf and her milk so we have from both first an increase and then their flesh cloth for our backs and food for our hunger There I see herbs flowers trees leaves seeds fruits perhaps now in their winter and withered quarter or in their Spring-time and new dresse receiving a new life again whether so or so they give cleare evidence that what is quite rotten now shall revive again e In resunectionem suturam omnis natura meditatur Expectandum etiam corporis ver est Minut. Felix p. 24. in fol. l. 19 The Spring is the resurrection of the year And consonant to reason it is That man for whom all things spring and rise again should have his spring and rising too Tertul. Here I see an hedge and as much care to keep it strong as there was to plant the field with any of all these There I see
griped Non reddit oracula nisi constrictus with paines both within and without till death look in at the windows and sinne stares him in the face and now is summoned to make his appearance before the Iudge of the whole world before whom the lying spirit spakes truth b Job 1. Natura vexata prodit seipsaâ—â— much more the conscience of a man Suppose we I say a person in such a case Nay we will not suppose it we need but antidate the time for it certainly comes and will hasten and then put we some intergatories to this man in this case we shall finde his minde changed Aske him what he thinks now of the cup of pleasure which he drunk down so greedily he will tell you he findes it bitternesse in the latter end it was indeed like sugar under his tongue but now in his bowels it is as the gall of Aspes and to have overcome his pleasure had been pleasure indeed c Vicisse voluptatem voluptas maxima Groâ— 243. Aske him what he thinks of pardon for sinne he will tell you it were news from heaven indeed the best and most comfortable tidings that could be thought of Aske him how he feeles his sinne now he will tell you heavy very heavy the weightiest thing in the world sand is heavy and lead is heavy but sinne exceedeth them all d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ys de Anna ser 6. p. 946. it presseth down to the nethermost hell into the deep 's among Dragons So he will say And have I feigned all this no sure I appeale to the consciences of all men that are neither a sleep nor seared And to the testimony of all those Ministers and others who have visited the sick and men appointed to dye men put in feare and knowing themselves to be but men men in such a case as was before mentioned I appeale I say to the testimony of all such who have conferred with men put in feare they will give cleare evidence to the truth of that I have said And indeed how can it be doubted For God hath set it down by an eternall Decree That vexation and sin should be inseparable e Jussâ—sti domine sic esi ut omnis inordinatus affectus siâ—i sit Poena But there is a yet clearer voyce which sealeth this truth for when sinne seizeth upon the soul and the weight thereof is felt the soul will then wish it could lye hid in the bottom of the Sea swallowed up therein or covered under the lowest sand of the hills or mountains foundations This we should think on betimes and consider it in our hearts For sin causeth wrath even from the Lamb f Revel 6. 16. that meek and mercifull Saviour and will make us hide our selves if we could from His face the beholding whereof unto the righteous is better then life They who will not be taught by instruction must be taught by pain g 2 Esdr 9. 11 12. Other enquiries there are some necessary and usefull which might be easily made but not so easily resolved nor so usefully There are some qualities in the waters which we see plainly but not so plainly the reason of the same That is darke and obscure to moderate mindes and doth but mocke and deceive the more curious who scorne that safe refuge of occult properties h Latent animos temperatos illudunt curiosis qui putant â—uncta ad certas causas reducere manifestas irrident salutare Asylum illud oâ— cultae propri tatis Scalig. â—xercit 218. 8. I take that which I think most familiar and quickest for use So much to the demands and resolves thereunto 4. For the works of God in the great deepe they are innumerable and wonderfull Amongst them the strangest and most admirable is That little fish which will slugge a ship and stop her under full sailes so the i Scalig. Ibid. Plâ— nat Hist lib. 9. cap. 25. Naturalists say and we leave them to their proofe But we may certainly conclude hence It is easie for the Lord then to stop a man when he is breathing forth threatnings and is now upon an eager pursuit and furious march in his own way the way of sinne and death Time would faile me here and my understanding both The Lord is great in the least fish the Axchoie which we use Apâ—a abuse rather to provoke appetite as He is wonderfull in the greatest Crocodile the greatest if we observe his originall from so low a boâ—tom as is the quantitie of a Goose-egge reaching at length unto sixteene cubits k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dâ—od sic lib. 1. pag 31. or the greatest Whale fish The Sea-Dragon that wonderfull Leviathan and so described by God himself l Job 41. And yet I cannot tell whether Gods work is lesse wonderfull in the Ship which reeleth upon the waters like a drunken man and sometimes falleth into the great deep then riseth again and is carryed safe to its harbour Assuredly the Lord is as wonderfull in steering and conducting this vessell to Him we must pay our vowes still climbing and tottering and sinking and drowning so as the passengers are in deaths often yet still living and weathering it out As wonderfull I say is the Lord The ship-masters phrase here as He is in the water-creatures which are in the deep their proper element And as wonderfull is the Lord too nay much more wonderfull for He shall be admired of all them that beleeve m 2 Thes 1. 10. in conducting a weather beaten sâ—ul to its haven For behold such a soul if we can weathering out its tempests climbing over the billows of temptations carryed now like a gallant ship well ballasted and rigg'd with a strong gale of faith thence I think we may borrow our expression n 1 Thes 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of hope This is an high contemplation and commands the minde to fixe upon it I now look back to what hath been said touching the earth and waters that we may gather up yet further instruction from both We have reached almost unto the extent of mans dominion for we are not yet so high as the aire so high his dominion reacheth We might have observed therein the serviceable obedience of the beasts which upbraideth the base ungratitude and rebellions of Gods own nursed children The Oxe knoweth c Esay 1. 3. It was an old complaint but mans ingratitude reneweth it every day No creature so rude or savage that stands not in awe of man and dreads him as his soveraigne and will be content to be ruled and be struck too by the hand that feeds them The vast greatnesse of the Elephant hath not priviledged him from mans service he hath under-gone the burden of a woodden turret and hath exposed himself to the extremities of warre The Camel a beast of incredible strength too hath submitted himself upon
teach But now to instance in a creature most familiar with us and of the very lowest ranke A Dogge And not to speake of his logick which they say he hath and the Hunts-man discernes that so it is This we must note because it is so usefully noted to our hands A Dog will follow m Sâ—e Hist of the World 1 Book cap. 11. sect 6. Lege Lipsium Cent. 3. Ad. Bel. epi 56. c. Cent 1 epist 44. Cic. lib. 2. de natura deor paper 323. Scal. exerci 202. 6. his masters foot he will keep of the theife and the murtherer he will defend his master if he be strong enough if not and his master be slain for so we reade it hath faln out he will stay by the carkasse till he pine away with hunger or he will pursue the man of bloud and single him forth as if he would tell the beholders That is the man that kill'd my master All this a Dog will do and more then this though this is most strange as experience hath told us And why all this why because he hath received a dry-bone from his masters hand and sometimes a bit of bread Therefore will this Dog put forth his strength to the utmost in way of requitall for his masters peace and securitie Hearken unto this all ye that forget God hearken Will the Dog do all this for a dry-bone and an hard crust n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hex Hom. 9. What will they say for themselves who love not the Lord Jesus what excuse can they finde who forget their Good Master in heaven who feeds them and doth cloth them every day who doth preserve them every moment of the day from whose hands they receive all good and nothing but good nothing which they can properly call evill What will they say so St. Basill reproves unthankfull man so like a swine and fish so untameable so unteachable so farre faln even below a Dog I know not what some may thinke when they spie a Dog here and that he is here for this purpose to instruct his Master we may thinke him too low a servant very faithfull though he be for that purpose But what ever is thought this I think nay this I know and am sure of That there is not a Creature in the World which doth so mightily convince reprove ashame mans ingratitude as the dog doth how so Because he doth so much for so little And man doth so little for so much And let us observe it well and make this as familiar with us as our dog is for we shall have no excuse for the neglect of our service to that Lord who gives us to reape where we sowed not and to dwell were we builded not we shall have nothing to say why we are unmindfull of such a Master The dog hath led me a little beyond my mark but not out of my way my scope here is but this to shew that so we are degenerated so low are we falne the Beasts exceed man in their Naturals and men in their pure Naturalls make not that improvement of their senses for their Masters service their owne safety and mutuall comfort each with other as the Beasts doe no cause we should be proud of our Naturals And for Intellectuals being without that which the Apostle saith our speech should be seasoned with the Salt of Grace they may prove and ordinarily doe like Absoloms haire deadly So I remember a Knight that suffered upon Tower-hill acknowledged who had not returned his gifts to the glory of the Giver Nay more for wee hope better of him they make a man more miserable then the beasts that perish Achitophel is a sad example hereof so is Machevil who say the Italians so I learne out of Bishop Andrews rotted in pÌ„son Reason and speech they are the chiefe properties Ratio Orâ—tiâ— differencing man from a Beast Reason is the Crowne of a man his tongue his glory the same word in the sacred Tongue signifyes both But if man shall depose reason taking from it Hersoveraignty I mean in earthly matters then will a man be carryed like a horse that hath cast his rider and he will abuse his Tongue also vilifying that which should have honored him and in so doing he will liken himselfe to the most stinking place that we can passe by and to the most odious name that is named under the Sunne and so in the end will fall lower then a Beast can A Beast can fall no lower then the Earth nor doth it apprehend any evill till it feele the same and when it comes it is soone over and there 's an end Which remembers me of Pyrrhoes Hog that did eate his meate quietly in the Ship almost covered with waters when all the men there were halfe dead with feare But now reasonable Creatures are sometimes perplexed with unreasonable fears A mans apprehension may present evils that are not as impendent which may make his knees smite together and with all the apprehension of the time that is past and of that which to come may torment him too before he come to the place of his torment Bee not like the horse and mule then which have no understanding for then thy condition will bee much worse and lower then theirs in the latter end It may be I shall never call thee to an account nor live to see how thou hast thriven But consider this first what an Heathen Plut. de fraterno amore spake it is very worthy a childs consideration We are charged that we doe ill to none much lesse to a parent but it is not enough for a child not to hurt his parents he must doe them all the good he can his whole deportment must be such such his words and deeds that thereby he may glad the heart of his parent else it is wicked and unjust Marke it for thus much it implyes It is not enough that the child doth not actually or positively give the parent cause of sorrow that were monstrous he or she must not privatively rob them of their comfort or stop them of their rejoycing even this were impious and unjust It is not enough not to grieve the parent not to give them matter of sorrow the childe that doth not more doth not his dutie he must give them matter of comfort and gladding of hearts This a childes dutie let a childe thinke of it and that an Heathen spake it from whom a lesson comes double to a Christian Consider again what the Lord saith It is a people of no understanding therefore He that made them will not have mercy on them p Esa 27. 12. Consider with that Scripture what the Apostle saith q 2 Thes 1. 8. In flaming fire taking vengeance of them that know not God c. If this and that be considered Thou wilt cry r Prov. 2. 3. after knowledge and lift up thy voyce forunderstanding wisdome is the principall
of meeknesse so shalt thou honour thy brother but thy self more Chrysostome n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In Gen. 13. Hom. 34. â— gives us a good note The truest signe of a man honoured with reason is to be gentle meek courteous mercifull as one that would obtain mercie for consider we our selves or others we are vessells of earth all which could not be cleansed with water they must be broken o Levit. 11. 3â— reade Mr Answ or like bell-mettle once broken never sound again till new-cast and that will not be till the morning of our resurrection There be faults in all make the best of all It is good for a man nay it is his wisdome to pudder much in his own dung as a devout Spaniard p Avila's spirit Epist 24. p. 200. phraseth it To pry well into his faults and frailties and with great diligence there for from thence that bitter-root springeth that excellent and sweet grace humilitie but to pudder in another mans dung is Beetle-like q Scarabaeum aiunt 〈◊〉 sepultum vivere apobalsomo immersumemori a creature we know which lies covered in dung and findes sweetnesse there but put it amongst sweets and there it dies I will shut up this in the words of the Learned Knight changing but a word They who have sold the bloud of others good name of others at a low rate have but made the Hist of the World preface markets for their neighbours to buy of theirs at the same rate and price But Chrysostomes words upon those of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In 8. Gen. Hom. 40. Iudge not that ye be not judged will serve better to stitch upon our lips How darest thou set thy self in Gods Throne by judging thy brother If thou wilt be a judge judge thy self and thy own wayes so mayest thou mendon But if thou sittest and judgest thy brother thou shalt but make thy own judgement the heavier § 6. Affections So much to the master passion and the subduing thereof and to order the tongue too that disordered member Affections are the next which may be called passions also when they come like sudden gusts for then they are the stormes of the soul and will overturn all if they be not suppressed and the heart steer'd aright by the interposing of judgement and right reason Our Affections set at libertie are like a Multos dominos habet qui unum non habet childe set loose and left to himself which will cause our shame and our sorrow both To instance our affection of feare not ordered and pointed right will make us like a Roe before the hunter or like a leafe shaken with the winde The Apostle speaks much in one word where feare is there is torment c. It slayeth without a sword Thy b Esay 22. 2. reade Edmunds upon Câ—sars Comment p. 17. p. 38. 39. slain men â— 1 John 4. 18. are not slain with the sword nor dead in battell How then were they slain for it is not proper to say slain with famine with c Exanimantur inctu Trim. A man that had his eyes covered to receive his death and uncovered again that he might reade his pardon was found stark dead upon the scaffold Char. chap. 16. p. 69. feare that surprised them before the battell and did the part of an executioner before the sword came Such an astonishing affection feare is if not fixt upon Him whom onely we should feare The like we may say of Love d Furori 〈…〉 mus 〈◊〉 Tacit. 〈◊〉 lib. 11. Ioy e Joy and sorrow have a contrary working but being immoderate they drink and quaffe up the spirits quickly and sometimes suddenly Sorrow if not plac'd aright but immoderately set upon the Creature they will swallow us up as a ship in the quicksands In a word The excesse of our affections do cause the greatnesse of our afflictions But contrary when our affections are well ordered they are the winde of the soul carrying it so as it is neither becalmed that it moves not when it should nor yet tossed that it moves disorderly They are the very wings of the soul A prayer without them so we may say of any other performance is like a bird without wings If I cared for nothing said Melancton I should pray for nothing They are the * Fear is worse then the thing feared as is prooved by the communication of Cyrus and Tygâ—anes Xenop Cyri. paed l. 3. p. 192. springs of all our services to God we are dry cold and dead without them They set the soule and heart on worke and then we seeke the Lord. David had prepared much for the house of his God and the reason was which himself gives Because I have set my affection to the house of my God We are as a dead Sea without our affections and as a raging Sea if they exceed the bounds And exceed they will if they are not held in order by His voyce who said to the Sea Be still Å¿ Oratio sine malis avis sine 〈◊〉 〈◊〉 〈◊〉 nihil oratem 1. Chron. 22. 29. i 1. Chron. 28. 3. pâ—s meus affectus meus eo seror quocunqueseror They are as it is said of the body like a curious instrument quickly out of tune and then we as quickly have lost the mean between too much and too little They are just like moyst elements as Aire and Water which have no bounds of their own to contain them in but those of the vessell that keeps them water is spilt and lost without something to hold it so it is with our affections if they be not bounded by the Spirit of wisdome and power And if so they will answer all Gods dealing to His children As He enlargeth so they are enlarged as He opens so they open if evills threaten the more feare fixeth where it should and then feareth no evill tidings h Feare hath torment when it is out of place but if placed right upon God it quieteth and calmeth the heart it makes a mane fearelesse his heart is fixed trusting in the Lord Psal 112. The more tokens of displeasure the more sorrow yet ordered not without hope not a sorrow swallowing up the heart in despaire but a godly sorrow putting on to obedience These well ordered affections put the soul into a sutable plyablenesse that they answer the Lord in all His calls to joy when He calls for it to mourn when He calls for that But this sweet harmony and temper in the affections is never but when the Lord sets them in tune and keeps them so when His spirit watcheth over ours which should be our prayer for then look how many affections so many graces Love is turned to a love of God Ioy to a delight in the best things feare to a feare of offending Him more then any creature sorrow to a sorrow for sinne And
by which he draweth is Faith which is Gods gift as is Repentance He gives both So then we must examine how provided we come hither else we come to a well of living water but having nothing to draw or we are like a vessell east into the Ocean which hath no mouth or if any it is stopt The outward man can do its part it discerneth tasteth digesteth the outward signes But now what inward principle hath my inward man and what help hath it from all this in the beholding tasting enjoying the spirituall part Christ and the influence of His Grace issuing therefrom This is all the Question and point to be examined what Faith I have whose work is the same about the spirituall part as is the work of the outward man about the outward And yet had we all Faith I mean justifying faith we could not receive all that is offered here and though we have a weake faith if true we shall receive sufficient Our hearts as one noteth cannot comprehend all the wisdome of God in the wind that bloweth how He raiseth it up or maketh it fall again how can we understand this wisdome of our uniting unto Iâ—sus Christ only this we true members can say God hath given us faith in which we may believe it and out of which such joy shineth in our mindes as crucifieth the world unto us how farre our reason is from seeing it it skilleth not it is sufficient if we can beleeve it We beleeve in the Lord our God yet we know not what is his countenance we beleeve and apprehend by hope His glory yet neither eye can see it nor care can heare it We beleeve and see immortalitie yet our heart cannot comprehend the heighth the breadth the length the depth We beleeve the resurrection of the dead yet we cannot understand such excellent wisdome how life is renewed in the dispersed and scattered bones and ashes We beleeve our Saviour Christ is man and we have seen Him and felt Him yet how He was man born of a virgin all men in the world have no wisdome to declare Even so we beleeve that our Saviour Christ and we be one He of us and we of Him He the head we the body really substantially truly joyned together not by joynts and sinewes but by His spirit of which we have all received And this unitie I cannot conceive nor utter till I know God even as He is and His hely spirit which hath wrought this blessing But yet though thus secret and undiscernable this work of faith is we may take some evidence of the life and operation thereof by those things that our understanding part doth here in matters below and of another and much inferiour nature As thus My minde by the velocitie and speed of my apprehension can be many miles off upon the naming of the things I love Then surely my heart is dull and slow and wants the principle of a new creature if by so lively representations of the Lord Iesus Christ under these signes to nourish and cheere me if I cannot Eagle-like flye up to heaven unto Him and on that carcasse fasten and fixe my faith thence to draw strength and refreshing The soul can presently be one with that it delights in be it profit be it pleasure and it should much convince and ashame us of our flatnesse herein a matter of such concernment And in case Tremenda mysteria we finde no such working then to withdraw our foot being now approaching towards those high and awfull mysteries For if our hearts can open towards the earth and unite with things there but are flat and heavy towards Heaven no working that way where the Treasure is the Lord of Glory then surely we are no fit guests for this table For certain it is That whensoever our soul shall feele its union with God in Christ all things below will seeme base unto it the soul cannot unite with them nor be servant unto them use them she may but she enjoyes God her union there parts unrivets and divorceth her from base unions and fellowships with things below And so much to the second Grace required in the Receiver 3. The third is Love Love to God who loved us first and gave His Sonne that we might not perish Love to to Christ who so dearely bought us a Love as strong as Death which stirres up all the powers of the Body and Soul to love Him again so as we can thinke nothing too much or too hard to do or suffer for Him who hath so abounded towards us The History of His passion is more largely set down then is the History of His Nativitie Resurrection or Ascension and for this reason it is That all the circumstances thereof are so largely set down That our hearts should be enlarged after Christ That we should have largenesse of affection to Him and these steeped as it were in His bloud and crucified to His crosse and buried in His grave And as Love to Him so love to our Brother for His sake * Amâ—cum in Christa inimicâ—â— proâ—ter Christum It cannot be doubted of in Him that tastes of this Love Feast he partakes of that there which is the cement that sodders and joynes us together Sanguis Christi coagulum Christianorum as the graines in one Loafe or as the stones in an Arch one staying up another or to speake in the Scriptures expression as members of one Body nay which is yet neerer as members one of another we partake in one house at one table of one bread here is a neere Communion and that calls for as neere an union so the Apostle reasons 1 Cor. 10. 16 17. One God one Christ one Spirit one Baptisme one Supper one Faith And all this to make us one That we may keep the unitie of the Spirit in the bond of peace f Eph. 4 3. But above all The Sacrament of the Supper is ordained for Love But our love to our enemies our shewing the kindnesse of the Lord g 2 Sam. 9. 3. first part p. 71. that is returning good for evill This blessing them who curse us this is all the difficultie and the doubt And hard it is to corrupt nature I remember Salvian saith He that thinks he prayeth for his enemy may be much mistaken he speaks he doth not pray h Si pro adversario â—rare se câ—git lâ—quitur non prâ—catur lib. 2. pag. 70. And yet it is much to consider how farre a common and naturall light hath lead some here in this straight way of forgiving an enemy He was an implacable brother who said let me not live if I be not revenged of my brother The other brother answered And let not me live if I be not reconciled to my brother i Plut. dâ— Fratâ—rno amere And they were brothers too betwixt whom we read never any other contention was but who should dye for the other k